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Shri Gurubhyo Namaha:

Stutis in Srimad Bhagavata Maha Puranam

(A compilation by Smt Uma Shankar)

ஐந்து கரத்தனை ஆனை முகத்தனை

இந்திலிளம்பிறை போலும் எயிற்றனை

நந்தி மகந்தனை ஞானக்கொழுந்தினை

உந்தியில் வைத்தடி போற்றுகின்றேனே!!

कृष्णाय वासुदेवाय देवकीनन्दनाय च ।
नन्दगोपकुमाराय गोविन्दाय नमो नम:

Vasudeva sutam devam Kamsa-Chanoora mardanam

Devaki paramaanandam Krishnam vande Jagatgurum!

“Krishnam Vande Jagatgurum”! Once a Jeevatma gets a Guru to take him/her to Paramatma, the Jeevatma is assured of Moksha as attainment of Moksha is the ultimate purpose of life according to Sanatana Dharma.

The concept that Guru assures the Jeevatma of liberation is what holds me tight to our Sanatana Dharma. I dare not call it by any name or any “ism”, as our Sanatana Dharma does not have any one specific name for the set of codes that it sets for a good dharmic living.

Sometime in 2012, MahaPeriyavaa took me in His circle and from that time He is my personal favourite and my only Guru. I have been reading everything that I came across about Him and listening to everyone who spoke of Him. I came across an article where mention of another great soul called “Mylapore Periyavaa” or “Angarai Periyavaa” was made. MahaPeriyavaa used to ask him to read Srimad Bhagavata Maha Puranam and conduct Bhagavata Sapthaham just after Krishna Janmashtami in the Srimatam. This got me hooked to Srimad Bhagavata Maha Purana Sapthaham. Once, Brahmasri Sundar Kumar Bhagavatar had come to Thane, where I live, to conduct Bhagavata Sapthaham. I was eager to listen to Srimad Bhagavata Maha Puranam in the Sapthaham format and till then I had never listened to Bhagavatham in this format (in which the whole Puranam is narrated in seven days along with the Moola Parayanam and upanyasam on the philosophy behind each story). I attended all the 7 days, mornings and evenings, along with my parents-in-law.

What a bliss it was – Srimad Bhagavata Maha Purana stories bring tears to the eyes of a devoted listener, more so when a Bhagavatar recites it in a lucid manner. Though I had tears in my eyes when listening to the many stories about Lord Narayana, the one that moved me the most was when Sri Sundar Kumar explained that Sriman Narayana out of his sympathy for Indra and devas, shrank Himself and went begging to Mahabali for three feet of land. Someone who is always a giver and never has any reason to ask anything from anyone, went begging for someone else. He shrunk Himself to suit the role that He was playing, as any person asking for favour from anyone else would shrink within himself / herself. Sriman Narayana could not just kill Mahabali as he was a righteous king and also the grandson of the great Bhagavata Prahlada to whom Sriman Narayana had promised that He will not kill anyone born in his clan. So, Sriman Narayana assumed the disguise of little Vamana and sought three feet of land from Mahabali and as it was being given, He took Trivikrama Roopa and annihilated the pride of the king. But the manner in which the king was defeated was befitting his honour – the Lord placing His foot on the king’s head to show to the world that this giver’s head is equivalent to Bhooloka or Vaikunta! It is believed that even now Mahabali rules patalaloka and appears once a year to see his beloved people whome he ruled till Vamana relegated him to patalaloka.

That was also the time when I was going through some health-related as well as financial problems. I had to take loan from friends and relatives – those days were tough on me as they were draining my energy quite a bit. MahaPeriyavaa kept seeing me through the difficult times; He gave me the confidence that dark days are not for ever. Those days, devotion to Mahaperiyavaa was running like a fever in me, as I could not eat, sleep or work without thinking of Him.

The realisation that Sriman Narayana Himself donned the role of a yaachika or mendicant to fulfil a cause made me shed my ego which I had misunderstood as self-respect. It dawned on me that everything happens for a reason and God in His reasonless Karunyam had made me understand the value of humility. In due course, with the grace of MahaPeriyavaa, my problems were behind me. But the story of Vamana, shrinking Himself to fulfil a good deed, remains in my mind to this day and will be a reminder for me to shed my ego whenever it rears its ugly head again.

My interest in Srimad Bhagavata Maha Puranam increased and I started listening to online videos of great Bhagavatas. Srimad Bhagavata Sapthaham by Nochur Venkatraman Anna held at Haridwar, that of Velukudi U Ve Krishnan Swami and that of Sri Krishna Premi Anna were the ones I listened more often, again and again. Stories are narrated not just to present the characters and happenings. but also to beautifully bring out the intrinsic philosophy and life lessons lying underneath. I should add Samavedam Sarmagaru’s lectures as well, as he also gave new perspectives to the stories documented in the Bhagavatam.

Generally, the Sapthaham starts with stories extolling the greatness of Srimad Bhagavata Maha Purana. Each story is not just someone’s imagination, but is a recording of real life situations. Even today, we come across families who conduct Sapthahams and they overcome specific problems with ease.

Bhagavatham consists of so many Stuthis by Bhagavatas throughout its 12 cantos. When my dear Pinnamma and Chiththappa announced that their Sathabhishekam would be held in April 2018, I was wondering what would be a befitting thing that I could give them. By the grace of MahaPeriyavaa, it occurred to me that if I can compile the Stutis and add my humble thoughts on them, it would be appropriate for the occasion.

Krishna in canto 11 tells Uddhava that in Kaliyuga, He will reside in Sapdha roopam, that is, in the form of sound. He says that He will reside in Srimad Bhagavata Maha Puranam and not move around in physical form in this world as He did in Dwaparayuga.

The 12 cantos of Bhagavatam have nearly 18,000 verses.

· Canto one has 19 chapters and contains Kunti Stuti and Bhisma Stuti.

· Canto two has 10 chapters and contains Bhagavatam in brief – just 4 shlokas – as told by Brahma to Narada – called as Chatushshloki Bhagavatam

· Canto three has 33 chapters and contains Devahuti Stuti of Kapila Vasudeva and Kapila Gita

· Canto four has 31 chapters and contains Dhruva Stuti and Rudra Gitam

· Canto Five has 26 chapters and contains the Jadabharata upakyanam

· Canto six has 19 chapters and contains Ajamila Charithram to bring out greatness of Nama

· Canto seven has 15 chapters and contains Prahlada charithram and Nrusimha Stuti

· Canto eight has 24 chapters and contains Gajendra moksham and Amrutha madhanam

· Canto nine has 24 chapters with stories of Vamana Avatara and also story on Bhagavata’s greatness and Ekadasi vrata through Ambarisha Charithram

· Canto ten, the most important canto has the maximum number of chapters with 90 chapters. It contains Krishna Jananam, Krishna Leela, Gopika Geetham, Kalinga Mardhanam, Govardhanodharanam, Brahma Stuti, killing of Kamsa and other Asuras, Shruti Gita, Rukmini Kalyanam and Syamanthaka Mani Puranam.

· Canto eleven has 31 chapters and has Uddhava Gita

· Canto twelve the last one talks of Kaliyuga and has Markandeya Stuti.

There are so many other stutis also by great Bhagavatas throughout the Puranam which I have not mentioned here.

Many of us do not know how to communicate well. Sometimes words meant to praise might get misunderstood as sarcasm or criticism and might actually have the opposite effect. In such a situation, how does one praise the Brahmam who is beyond our comprehension. Kumbakarna wanted something and got something else; another rishi wanted a son to Kill Indra but he recited the verse wrongly and got a son who was killed by Indra. We cannot afford such mistakes while praising the Parabrahmam. That is where these stutis help us. In our material world too, we get things done by praising others. Even with co-workers, employees, employers, neighbours, children, parents, friends and relatives, only when we praise them do they understand our love for them. It may not apply to God, as He is a Sarvagynan (the all knowing one), but when we praise Him, we feel better. Stutis do not make any difference to Him, but they make us feel good. Instead of saying whatever comes to our mind, it is better to recite the Stutis of Bhagavatas when we converse with God.

Shloka is any verse of two or four lines. It could be an advice, a love song or for that matter anything. Stuti is a praise of someone, but this word is normally used in the context of praise of God. Stuti has several shlokas in praise of God. If it has eight shlokas, then it is called Ashtakam and so on. The above-mentioned stutis are praise of God by different Bhagavathas - persons who are immersed in Bhagawan.

Shlokas are composed by Rishis and Acharyas. Most of the shlokas we recite are by Bhagavathpada Adi Sankaracharya who is an avatara of Parameswara.

Stutis are found in Srimad Bhagavata Maha Puranam of Veda Vyasa, who is considered as an Avatar of Sriman Narayana Himself.

There are so many books giving a compilation of shlokas. But we hardly see books having a compilation of stutis. A person who has a heart ailment takes two tablets with him wherever he goes, so that he can keep the tablets under his tongue as first aid when he feels uneasy. Similarly, whenever we feel helpless with the world, nation, society, family or oneself, these Stutis should be on our tongue to help us sail through the difficult situations.

This is published to bring out the stutis in an easy to refer format. I have tried to give the verses in Devanagiri as the original verses are in Sanskrit. For the benefit of those who cannot read Sanskrit, I have tried to give English and Tamil transliterations.

A word of caution – some stutis might have some wrong splitting of the Sanskrit words. As I have no knowledge of Sanskrit, except for reading profiency (thanks to my dear grandfather), there could be some mistakes. Here again, let me take refuge at the lotus feet of my Guru MahaPeriyavaa, who is ready to excuse the mistakes of devotees. Those of you who have read Raa. Ganapathy Anna’s books on MahaPeriyavaa might have read the episode where a devotee sings a song in Madhyamavathi raagam in such a way that it could well be described as “avadhi” and not Madhyamavathi. But Periyavaa patiently listens to the whole song, sung with mistakes in words and raaga, and still blesses the singer. I am counting on His Karunyam for condoning my mistakes in content, words, presentation and interpretation.

I request the reader to get a copy of Srimad Bhagavata Mahapuranam, preferably the Sanskrit version, as it has the original verses. Sriman Narayana Himself resides in Srimad Bhagavata books and hence every believer should have this book in the pooja room.

I have also attempted to give simple explanation of the situation under which these verses were sung by the great Bhagavatas Kunti, Bheeshma, Devahuti, Druva, Prahlada, Brahma and Gopikas. I have added Narayana Kavacham and Gopika Geetham on the advice of Sri P R Ramachander, a very learned scholar in Sanskrit, who is author of so many blogs on Hinduism. He has translated 1,600 stotras, 2,000 Carnatic music kritis, Valmiki Ramayana from Sanskrit to English, Kamba Ramayanam from Tamil to English, Adhyathma Ramayanam from Malayalam to English and also Narayaneeyam. He has also written so many stories for children in the name of “Raja Thatha’s Stories and Rhymes” and has written illustrative stories on Tamil and Malayalam proverbs. While compiling the stutis and working on this booklet, I had the good fortune of communicating with him and he generously gave me advice and guided me. He also gave me permission to quote from his translations and use his writings appropriately.

Nothing written here is something that I can boast off as original. It is all from what I have heard from the upanyasams of great Bhagavathas like Sree Krishna Premi Anna, Sri Nochur Venkatraman Anna and Sri U Ve Krishnan Swami and also from what I had read and tried to understand from Srila PrabhuPada’s great translation and also that of blogs of Sri P R Ramachander. My permanent source of spiritual knowledge, my spiritual Wikipedia is Deivathin Kural by Raa. Ganapathy Anna – the collection of lectures by MahaPeriyavaa on various subjects including Srimad Bhagavatam - also gave me new meanings to the stories.

In fact I should mention an incident here. When I was writing this, I wanted to quote MahaPeriyavaa. I was searching the topics in Deivathin Kural but I could not find anything specific that He had stated about Bhagavatham. Disappointed, I just happened to read the third volume of Deivathin Kural as part of my recording of the stories told by MahaPeriyavaa. The first story itself was Ranthi Deva’s story from Bhagavatham and Periyavaa talks about the greatness of giving even when the giver has nothing more to give. He quotes two shlokas from Bhagavadham where Ranthi Deva prays to God that all the sufferings of the world should come to him so that others remain happy. He says that the foundation of our religion is based on such thoughts. “Sarve Bhavanthu Sukinaha” – that everyone be happy. I have added Ranthi Devan’s story in the last part of this book.

I offer this humble attempt at the lotus feet of MahaPeriyavaa, who would excuse me for my ignorance and encourage me to pursue the Bhagavata dharmam of spreading God’s name in this humble way. I pray that Sriman Narayana bestows all His blessings to the readers of these stutis. I pray that this great nation of ours continues to follow Bhagavata sampradaya, continues to give freedom of worship to everyone and we all take up Namasankeerthanam as a routine in our lives. Let us all remember that

Harer Nama Harer Nama

Harer Namaiva Kevalam

Kalou Nastheva

Nastheva Gathir Anyatha:

कुंती कृत श्रीकृष्ण स्तुति

Kunti Stuti

குந்தி ஸ்துதி

कुन्त्युवाच:

Kuntyuvāca:
குந்தி உவாச:

नमस्ये पुरुषं त्वद्यमीश्वरं प्रकृते: परम् ।
अलक्ष्यं सर्वभूतानामन्तर्बहिरवास्थितम् ॥१॥

Namasyē Puruṣaṃ Tvādyamīśvaraṃ Prakṛtēḥ Param|
Alakṣyaṃ Sarvabhūtānāmantarbahiravasthitam|| (1)

நமஸ்யே புருஷம் த்வதயமீஸ்வரம் ப்ரக்ருதே: பரம் |

அலக்க்ஷ்யம் ஸர்வபூதானாம் அந்தர்பஹிரவாஸ்திதம் || (1)

मायाजवनिकाच्छन्नमज्ञाधोक्षमव्ययम् ।
न लक्ष्यसे मूढदृशा नटो नाटयधरो यथा ॥२॥

Māyājavanikācchannamajñādhōkṣajamavyayam|
Na Lakṣyasē Mūḍhadṛśā Naṭō Nāṭyadharō Yathā|| (2)

மாயாஜவனிகாச்சன்னமஜ்னாதோக்ஷஜமவ்யயம் |

ந லக்ஷ்யஸே மூடத்ருஸா நடோ நாட்யதரோ யதா || (2)

तथा परमहंसानां मुनीनाममलात्मनाम् ।
भक्तियोगविधानार्थं कथं पश्येम हि स्त्रिय: ॥३॥

Tathā Paramahaṃsānāṃ Munīnāmamalātmanām|
Bhaktiyōgavidhānārthaṃ Kathaṃ Paśyēma Hi Striyaḥ|| (3)

ததா பரமஹம்ஸானாம் முனீனாமமலாத்மனாம் |

பக்தியோகவிதானார்த்தம் கதம் பஸ்யேம ஹி ஸ்த்ரிய : || (3)

कृष्णाय वासुदेवाय देवकीनन्दनाय च ।
नन्दगोपकुमाराय गोविन्दाय नमो नम: ॥४॥

Kṛṣṇāya Vāsudēvāya Dēvakīnandanāya Ca|
Nandagōpakumārāya Gōvindāya Namō Namaḥ|| (4)

க்ருஷ்ணாய வாஸுதேவாய தேவகிநந்தனாய ச |

நந்தகோபகுமாராய கோவிந்தாய நமோ நம: || (4)

नम: पङ्कजनाभाय नम: पङ्कजमालिने ।
नम: पङ्कजनेत्राय नमस्ते पङ्कजाङ्घ्रये ॥५॥

Namaḥ Paṅkajanābhāya Namaḥ Paṅkajamālinē|
Namaḥ Paṅkajanētrāya Namastē Paṅkajāṅghrayē|| (5)

நம: பங்கஜநாபாய நம: பங்கஜமாலினே |

நம: பங்கஜநேத்ராய நமஸ்தே பங்கஜாங்க்ரயே || (5)

यथा हृषीकेश खलेन देवकी कंसेने रुद्धातिचिरं शुचार्पिता ।
विमोचिताहं च सहात्मजा विभो त्वयैव नाथेन मुहुर्विपद्गणात् ॥६॥

Yathā Hṛṣīkēśa Khalēna Dēvakī Kaṃsēna Ruddhāticiraṃ Śucārpitā|
Vimōcitāhaṃ Ca Sahātmajā Vibhō Tvayaiva Nāthēna Muhurvipadgaṇāt|| (6)

யதா ஹ்ருஷீகேஸ கலேந தேவகி

கம்ஸேனே ருத்தாதிசிரம் ஸுசார்ப்பிதா |

விமோசிதாஹம் ச ஸஹாத்மஜா விபோ

த்வயைவ நாதேந முஹுர்விபத்கணாத் || (6)

विषान्महाग्ने: पुरुषाददर्शनादसत्सभाया वनवासकृच्छ्रत: ।
मृधे मृधे sनेकमहारथास्त्रतो द्रौण्यस्त्रतश्चास्म हरे sभिसक्षिता: ॥७॥

Viṣānmahāgnēḥ Puruṣādadarśanādasatsabhāyā Vanavāsakṛcchrataḥ|
Mṛdhē Mṛdhē'nēkamahārathāstratō Drauṇyastrataścāsma Harē'bhirakṣitāḥ|| (7)

விஷாந்மஹாக்னே: புருஷாததர்ஸனாத்

அஸ்த்ஸபாயா வனவாஸக்ருச்சரதஹ:

ம்ருதே ம்ருதே sநேகமஹாரதாஸ்ரதோ

த்ரெளண்யஸ்த்ரதஸ்சாஸ்ம ஹரே sபிரக்ஷிதா: || (7)

विपद: सन्तु ता: शश्वत्तत्र तत्र जगद्गुरो ।
भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥८॥

Vipadaḥ Santu Tāḥ Śaśvattatra Tatra Jagadgurō|
Bhavatō Darśanaṃ Yatsyādapunarbhavadarśanam|| (8)

விபத: ஸந்து தா: ஸஸ்வத்தத்ர தத்ர ஜகத்குரோ |

பவதோ தர்ஸநம் யத்ஸ்யாதபுநர்பவதர்ஸநம் || (8)

जन्मैश्वर्यश्रितश्रीभिरेधमानमद: पुमान् ।
नैवार्हत्यभिधातुं वै त्वामकिञ्चनगोचरम् ॥९॥

Janmaiśvaryaśrutaśrībhirēdhamānamadaḥ Pumān|
Naivārhatyabhidhātuṃ Vai Tvāmakiñcanagōcaram|| (9)

ஜன்மைஸ்வர்யஸ்ருத ஸ்ரீபிரேதமாநமத: புமான் |

நைவார்ஹத்யபிதாதும் வை த்வாமகிஜ்சநகோசரம் || (9)

नमो sकिञ्चनवित्ताय निवृत्तगुणवृत्तये ।
आत्मारामाय शान्ताय कैवल्यपतये नम: ॥१०॥

Namō'kiñcanavittāya Nivṛttaguṇavṛttayē|
Ātmārāmāya Śāntāya Kaivalyapatayē Namaḥ|| (10)

நமோ sகிஞ்சனவித்தாய நிவ்ருத்தகுணவ்ருத்தயே |

ஆத்மாராமாய ஸாந்தாய கைவல்யபதயே நம: (10)

मन्ये त्वां कालमीशानमनादिनिधनं विभुम् ।
समं चरन्तं सर्वत्र भूतानां यन्मिथ: कलि: ॥११॥

Manyē Tvāṃ Kālamīśānamanādinidhanaṃ Vibhum|
Samaṃ Carantaṃ Sarvatra Bhūtānāṃ Yanmithaḥ Kaliḥ|| (11)

மந்யே த்வாம் காலமீஸாநமநாதிநிதனம் விபும் |

ஸமம் சரந்தம் ஸர்வத்ர பூதாநாம் யந்மித: கலி: || (11)

न वदे कश्चद्भगवंश्चिकीर्षितं तवेहमानस्य नृणां विडम्बनम् ।
न यस्य कश्चिद्दयितो sस्ति कहिर्चिद् द्वष्यश्च यस्मिन्विषमा मतिर्नृणाम् ॥१२॥

Na Vēda Kaścidbhagavaṃścikīrṣitaṃ Tavēhamānasya Nṛṇāṃ Viḍambanam|
Na Yasya Kaściddayitō'sti Karhiciddvēṣyaśca Yasminviṣamā Matirnṛṇām|| (12)

ந வேத கஸ்சித்பகவம்ஸிசிகீர்ஷிதம் தவேஹமாநச்ய ந்ருணாம் விடம்பநம் |

ந யஸ்ய கஸ்சித்தயிதோ sஸ்தி கர்ஹிசித் தவேஷ்யஸ்ச யச்மிந்விஷமா மதிர்ந்ருணாம் || (12)

जन्म कर्म च विश्वात्मन्नकस्याकर्तुरात्मन: ।
तिर्यङ्नृषिषु याद: स तदत्यन्तविडम्बनम् ॥१३॥

Janma Karma Ca Viśvātmannajasyākarturātmanaḥ|
TiryaṅNṝṢiṣu Yādaḥsu Tadatyantaviḍambanam|| (13)

ஜந்ம கர்ம ச விஸ்வாத்மந்நஜஸ்யாகர்த்துராத்மந: |

திர்யங்ந்ருஷிஷு யாத: ஸு ததத்யந்தவிடம்பநம் || (13)

गोप्याददे त्वयि कृतागसि दाम तावद्या ते दशाश्रुकलिलाञ्जनासम्भ्रमाक्षम् ।
वक्रं निनीय भयभावनया स्थितस्य सा मां विमोहयति भीरपि यद्बभेति ॥१४॥

Gōpyādadē Tvayi Kṛtāgasi Dāma Tāvadyā Tē Daśāśrukalilāñjanasambhramākṣam|
Vaktraṃ Ninīya Bhayabhāvanayā Sthitasya Sā Māṃ Vimōhayati Bhīrapi Yadbibhēti|| (14)

கோப்யாததே த்வயி க்ருதாகஸி தாம தாவத்

யா தே தஸாஸ்ருகலிலாஞ்ஜநஸம்ப்ரமாக்ஷம் |

வக்த்ரம் நிநீய ப்யபாவநயா ஸ்திதஸ்ய

ஸா மாம் விமோஹயதி பீரபி யத்பிபேதி || (14)

केचिदाहुरजं जातं पुण्यश्लोकस्य कीर्तये ।
यदो: प्रियस्यान्ववाये मलयस्येव चन्दनम् ॥१५॥

Kēcidāhurajaṃ Jātaṃ Puṇyaślōkasya Kīrtayē|
Yadōḥ Priyasyānvavāyē Malayasyēva Candanam|| (15)

கேசிதாஹுரஜம் ஜாதம் புண்யஸ்லோகஸ்ய கீர்த்தயே |

யதோ: ப்ரியஸ்யான்வவாயே மலயஸ்யேவ சந்தனம் || (15)

अपरे वसुदेवस्य देवक्यां याचितो sभ्यगात् ।
अजस्त्वमस्य क्षेमाय वधाय च सुरद्विषाम् ॥१६॥

Aparē Vasudēvasya Dēvakyāṃ Yācitō'bhyagāt|
Ajastvamasya Kṣēmāya Vadhāya Ca Suradviṣām|| (16)

அபரே வஸுதேவஸ்ய தேவக்யாம் யாசிதோ sப்யகாத் |

அஜஸ்த்வமஸ்ய க்ஷேமாய வதாய ச ஸுரத்விஷாம் || (16)

भारावतारणायान्ये भुवो नाव इवोदधौ ।
सीदन्त्या भूरिभारेण जातो ह्यात्मभुवार्थित: ॥१७॥

Bhārāvatāraṇāyānyē Bhuvō Nāva Ivōdadhau|
Sīdantyā Bhūribhārēṇa Jātō Hyātmabhuvārthitaḥ|| (17)

பாராவதாரணாயாந்யே புவோ நாவ இவோததெள |

ஸீதந்த்யா பூரிபாரேண ஜாதோ ஹ்யாத்மபுவார்த்தித: || (17)

भवे sस्मिन्क्लिश्यमानानामविद्याकामकर्मभि: ।
श्रवणस्मणार्हाणि करिष्यन्नति केचने ॥१८॥

Bhavē'sminkliśyamānānāmavidyākāmakarmabhiḥ|
Śravaṇasmaraṇārhāṇi Kariṣyanniti Kēcana|| (18)

பவே ஸ்மிந் க்லஸ்யமானானாமவித்யாகாமகர்மபி: |

ஸ்ரவணஸ்மரணார்ஹாணி கரிஷ்யநிதி கேசநே || (18)

शृण्वन्ति गायन्ति गृणन्त्यभीक्ष्णश: स्मरन्ति नन्दन्ति तवेहितं जना: ।
त एव पश्यन्त्यचिरेण तावकं भवप्रवाहोपरमं पदाम्बुजम् ॥१९॥

Śṛṇvanti Gāyanti Gṛṇantyabhīkṣṇaśaḥ Smaranti Nandanti Tavēhitaṃ Janāḥ|
Ta Ēva Paśyantyacirēṇa Tāvakaṃ Bhavapravāhōparamaṃ Padāmbujam|| (19)

ஸ்ருண்வந்தி காயந்தி க்ருணந்த்யபீக்ஷ்ணஸ:

ஸ்மரந்தி நந்தந்தி தவேஹிதம் ஜநா: |

த ஏவ பஸ்யந்தயசிரேண தாவகம்

பவப்ரவாஹோபரமம் பதாம்புஜம் || (19)

अप्यद्य नस्त्वं स्वकृतेहित प्रभो जिहाससि स्वित्सुहृदो sनुजीविन: ।
येषां न चान्यद्भवत: पदाम्बुजात्परायणं राजसु योजितांहसाम् ॥२०॥

Apyadya Nastvaṃ Svakṛtēhita Prabhō Jihāsasi Svitsuhṛdō'nujīvinaḥ|
Yēṣāṃ Na Cānyadbhavataḥ Padāmbujātparāyaṇaṃ Rājasu Yōjitāṃhasām|| (20)

அப்யத்ய நஸ்த்வம் ஸ்வக்ருதேஹித ப்ரபோ

ஜிஹாஸஸி ஸ்வித்ஸுஹ்ருதோ நுஜீவிந: |

யேஷாம் ந சான்யத்பவத: பதாம்புஜாத்

பராயணம் ராஜஸு யோஜிதாம்ஹஸாம்|| (20)

के वयं नामरूपाभ्यां यदुभि: सह पाण्डवा: ।
भवतो sदर्शनं यर्हि हृषीकाणामिवेशितु: ॥२१॥

Kē Vayaṃ Nāmarūpābhyāṃ Yadubhiḥ Saha Pāṇḍavāḥ|
Bhavatō'darśanaṃ Yarhi Hṛṣīkāṇāmivēśituḥ|| (21)

கே வயம் நாமரூபாப்யாம் யதுபி: ஸஹ பாண்டவா: |

பவதோ தர்ஸநம் யர்ஹி ஹ்ருஷிகாணாமிவேஸிது: || (21)

नेयं शोभिष्यते तत्र यथेदानीं गदाधर ।
त्वत्पदैरङ्किता भाति स्वलक्षणविलक्षितै: ॥२२॥

Nēyaṃ Śōbhiṣyatē Tatra Yathēdānīṃ Gadādhara|
TvatpadairaṅKitā Bhāti Svalakṣaṇavilakṣitaiḥ||

நேயம் ஸோபிஷ்யதே தத்ர யதேதானீம் கதாதர |

த்வத்பதைரங்கிதா பாதி ஸ்வலக்ஷணவிலக்ஷிதை: || (22)

इमे जनपदा: स्वृद्धा: सुपक्वौषधिवीरुध: ।
वनाद्रिनद्युदन्वन्तो ह्येधन्ते तव वीक्षितै: ॥२३॥

Imē Janapadāḥ Svṛddhāḥ Supakvauṣadhivīrudhaḥ|
Vanādrinadyudanvantō Hyēdhantē Tava Vīkṣitaiḥ|| (23)

இமே ஜநபதா: ஸ்வ்ருத்தா: ஸுபக்வெளஷதிவீருத: |

வநாத்ரிநத்யுதந்வந்தோ ஹ்யேதந்தே தவ வீக்ஷிதை: || (23)

अथ विश्वेश विश्वात्मन्विश्वमूर्ते स्वकेषु मे ।
स्नेहपाशमिमं छिन्धि दृढं पाण्डुषु वृष्णषु ॥२४॥

Atha Viśvēśa Viśvātmanviśvamūrtē Svakēṣu Mē|
Snēhapāśamimaṃ Chindhi Dṛḍhaṃ Pāṇḍuṣu Vṛṣṇiṣu|| (24)

அத விஸ்வேஸ விஸ்வாத்மந்விஸ்வமூர்த்தே ஸ்வகேஷு மே |

ஸ்நேஹபாஸமிமம் சிந்தி த்ருடம் பாண்டுஷு வ்ருஷ்ணிஷு || (24)

त्वयि मे sनन्यविष्या मतिर्मधुपते sसकृत् ।
रतिमुद्वहतादद्धा गङ्गेवौघमुदन्वति ॥२५॥

Tvayi Mē'nanyaviṣayā Matirmadhupatē'sakṛt|
Ratimudvahatādaddhā GaṅGēvaughamudanvati|| (25)

த்வயி மே அநந்யவிஷயா மதிர்மதுபதே sஸக்ருத்|

ரதிமுத்வஹதாதத்தா கங்கேவெளகமுதந்வதி || (25)

श्रीकृष्ण कृष्णसख वृष्ण्यृषभावनिध्रुग्राजन्यवंशदहनानपवर्गवीर्य ।
गोविन्द गोद्विजसुरार्तिहरावतार योगेश्वराखिलगुरो भगवन्नमस्ते ॥२६॥

Śrīkṛṣṇa Kṛṣṇasakha Vṛṣṇyṛṣabhāvanidhrugrājanyavaṃśadahanānapavargavīrya|
Gōvinda Gōdvijasurārtiharāvatāra Yōgēśvarākhilagurō Bhagavannamastē|| (26)

ஸ்ரீக்ருஷ்ண க்ருஷ்ணஸக வ்ருஷ்ண்யருஷபாவநித்ருக்

ராஜந்யவம்ஸதஹநாநபவர்க்கவீர்ய |

கோவிந்த கோத்விஜஸுரார்த்திஹராவதார

யோகேஸ்வராகிலகுரோ பகவந்நமஸ்தே || (26)

॥ इति श्रीकुन्ति कृत श्रीकृष्ण स्तुति: सम्पूर्णम् ॥

||Ithi SriKunti Krutha SriKrishna Stuti: Sampoornam||

|| இதி ஸ்ரீகுந்தி க்ருத ஸ்ரீக்ருஷ்ண ஸ்துதி: ஸம்பூர்ணம் ||

Thus, Kunti mata praised SriKrishna when He was about to leave the group consisting of herself, Dritharashtra, Gandhari, five Pandava brothers and Abhimanyu’s widow Uttara with new-born child Parikshit who was saved by Krishna.

Just after the Mahabharata war, Aswathama, son of Dronacharya, sought to fulfil his friend Duryodhana’s wish by setting fire to the tents where Pandavas, Draupadi and their five children were sleeping. But the senior Pandavas and Draupadi were saved as Krishna had just then taken them out for a discussion. The junior Pandavas got killed and when Aswathama realised that the senior Pandavas were still alive, he unleashed the Brahmastra on the Pandavas. The problem was that he did not know how to bring back the Brahmastra. On the advice of Krishna, Arjuna fired another Brahmastra to remove just Aswaththama’s forehead jewel, since Draupadi did not want the son of their Guru to be killed by her husband. When Aswathama realised that his Brahmastra had been neutralised by Arjuna, he sent out another powerful astra to kill Uttara’s yet-to-be born child. Before the fired weapon could reach Uttara, Krishna enveloped her womb with a protective shield, thus saving the child in the womb. The child that was eventually born resembled a burnt piece of log, with absolutely no life. Kunti, Draupadi and Uttara prostrated before Krishna on seeing the lifeless, dark child. Krishna then uttered that if it was true that He had never uttered a lie and if He had all along been a Nithya Brahmachari, the new born would get life. Saying so, He touched the baby with his toe, upon which the lifeless flesh got life. That baby was named Parikshit.

King Parikshit was cursed to die of snake bite in seven days by a Rishi’s son. Parikshit wanted to know what needs to be known in the remaining seven days of his life. ShukaMuni, son of VedaVyasa, reached Parikshit and recited Bhagavata Maha Purana to him. This was heard by a large group of Rishis and Devas, who later travelled far and wide to retell the Bhagavata Purana to everyone and such renditions over successive generations have helped preserve Bhagavatha Purana on Sriman Narayana.

When Krishna is about to leave after saving Parikshit, her only grandchild surviving after the war, Kunti Mata burst out in praise of Krishna and with eyes filled with tears, she recites this stuti on Krishna as she knows that Krishna is the Ultimate Brahman. What she said was not a prayer, but a garland of praises offered with absolute surrender to Krishna in realisation that He was not just her nephew, not just a friend of her sons, but the ParaBrahmam who is capable of doing or undoing anything. She feels grateful that Krishna had saved them from fire at the palace of wax, saved Draupadi in Duryodhana’s palace court when the Kauravas tried to shame her by pulling the single piece of cloth that adorned her by offering infinite length of cloth, saved Pandavas from Durvasa’s anger by gifting them the akshayapatra, took care of the Pandavas and advised them at every difficult moment in the forest, gone as an ambassador on behalf of the Pandavas to request the Kauravas to reconcile their differences and hand over at least a small piece of land to the Pandavas, by being the charioteer for Arjuna and saving the Pandavas from the great warriors Bhishma, Drona, Krupa and Karna and now had saved them and the yet-to-be-born Parikshit. Kunti realises that Krishna is not one like them though born and living amongst them.

Kunti had experienced so many good and bad things in her life and in the lives of her children. She understands that surrender to Krishna is the only recourse for crossing difficult times. It is at this juncture that she sings these 26 verses out of which the fourth verse, “Krishnaya Vasudevaya Devaki Nandanaya Cha, Nandagopa Kumaraaya Govindaya Namo Namaha” is very popular amongst Krishna devotees. Many recite it without perhaps knowing that it is part of Kunti Stuti from the first canto of Srimad Bhagavatam.

The highlight of Kunti Stuti is the verse where she says that she wants problems to occur in their lives again and again so that Krishna can keep helping and rescuing them. She associates problems not to suffering but to Krishna Darshan and hence prays that to get His Darshan again and again, may the Pandavas face difficult situations. One more prayer she utters is that her affection for Pandavas and her clan should turn to love for Krishna, thus relieving her of bondage, because love for the Parabrahmam alone frees one from worldy wants.

I am not going to give the meaning of the verses, as I am neither a Sanskrit scholar nor someone who understands the full import of Kunti stuti. We do not take medicines knowing their composition or with understanding of their healing powers. We take it because of our faith in the doctor and out of interest in getting our sickness cured. In the same fashion, the Stuti of Kunti Mata has to be recited with the faith that these are not mere words, but a honey-soaked mango that drips with sweetness for two reasons – one, it is from Kunti Mata who is a great Bhagavata and two, it is on SriKrishna who is ever ready to bless us even when we do the smallest of good deeds. We can try to visualise Krishna when we utter the same words that Kunti Mata had uttered many centuries ago.

When MahaPeriyavaa was living amongst us from 1894 to 1994, many were His followers, many loved Him for his scholarly outlook, many for his simplicity, many for his advice, many for the blessings that He bestowed on them. Some of His followers were originally non-believers. But only a few devotees realised that He was Parameswara Avatara and further, very few informed others about their feelings.

We tend to look at those living amongst us as fellow mortals. Only a few people, one among them being Pradosham Mama, realised that MahaPeriyavaa was Parameswara himself. In fact, MahaPeriyavaa called this great devotee as the 64^th Nayanmar. Pradosham Mama worshipped MahaPeriyavaa even when He was living with a physical body and planned to build a temple for Him. In this stuti, we see similarity between Kunti Devi and Pradosham Mama, as both of them realised the divinity of the God living amidst them in mortal form, though many others did not realise it. Just like Kunti Mata, Pradosham Mama also withstood all the sufferings of life, never stopped performing the daily poojas, monthly Anusham events and annual Jayanthi celebrations. So, are not Kunti and Krishna living on in Kaliyuga in the form of Pradosham Mama and MahaPeriyavaa?

With these thoughts, let us go to the next Stuti, which is Sri Bhishma Stuti.

Jai Kunti Mata! Jai Sri Krishna!

Sri Bhishma Stuti

ஸ்ரீ பீஷ்ம ஸ்துதி

श्री भीष्म उवाच -

Sri Bheeshma uvacha –

ஸ்ரீ பீஷ்ம உவாச -

इति मतिरुपकल्पिता वितृष्णा भगवति सात्वत पुङ्गवे विभूम्नि ।
स्वसुखमुपगते क्वचिद्विहर्तुं प्रकृतिमुपेयुषि यद्भवप्रवाहः ॥१॥

Iti Matirupakalpitā Vitṛṣṇā Bhagavati SātvatapuṅGavē Vibhūmni|
Svasukhamupagatē Kvacidvihartuṃ Prakṛtimupēyuṣi Yadbhavapravāhaḥ||1||

இதி மதிருபகல்பிதா வித்ருஷ்ணா பகவதி ஸாத்வத புங்கவே விபூம்நி |

ஸ்வஸுகமுபகதே க்வசித் விஹர்தும் ப்ரக்ருதிமுபேயுஷி யத் பவ ப்ரவாஹ: (1)

त्रिभुवनकमनं तमालवर्णं रविकरगौरवराम्बरं दधाने ।
वपुरलककुलावृताननाब्जं विजयसखे रतिरस्तु मेऽनवद्या ॥२ ॥

Tribhuvanakamanaṃ Tamālavarṇaṃ Ravikaragauravarāmbaraṃ Dadhānē|
Vapuralakakulāvṛtānanābjaṃ Vijayasakhē Ratirastu Mē'navadyā||2||

த்ரிபுவனகமனம் தமாலவர்ணம் ரவிகரகெளரவராம்பரம் ததாநே |

வபுரலககுலாவ்ருதாநநாப்ஜம் விஜயஸகே ரதிரஸ்து மேsநவத்யா || (2)

युधि तुरगरजोविधूम्रविष्वक्कचलुलितश्रमवार्यलंकृतास्ये ।
मम निशितशरैर्विभिद्यमानत्वचि विलसत्कवचेऽस्तु कृष्ण आत्मा ॥३॥

Yudhi TuragarajōvidhūmraviṣvakkacalulitaśramavāryalaṅKṛtāsyē|
Mama Niśitaśarairvibhidyamāna Tvaci Vilasatkavacē'stu Kṛṣṇa Ātmā||3||

யுதி துரகரஜோவிதும்ரவிஷ்வக் கசலுலிதஸ்ரமவார்யலங்க்ருதாஸ்யே |

மம நிஸிதஸுரைர்விபித்யமாந த்வசி விலஸத்கவசேsஸ்து க்ருஷ்ண ஆத்மா || (3)

सपदि सखिवचो निशम्य मध्ये निजपरयोर्बलयो रथं निवेश्य ।
स्थितवति परसैनिकायुरक्ष्णा हृतवति पार्थ सखे रतिर्ममास्तु ॥४॥

Sapadi Sakhivacō Niśamya Madhyē Nijaparayōrbalayō Rathaṃ Nivēśya|
Sthitavati Parasainikāyurakṣṇā Hṛtavati Pārthasakhē Ratirmamāstu||4||

ஸபதி ஸகிவசோ நிஸம்ய மத்யே நிஜபரயோர்பலயோ ரதம் நிவேஸ்ய |

ஸ்திதவதி பரஸைனிகாயுரக்ஷ்ணா ஹ்ருதவதி பார்த ஸகே ரதிர்மமாஸ்து || (4)

व्यवहित पृथनामुखं निरीक्ष्य स्वजनवधाद्विमुखस्य दोषबुद्ध्या।
कुमतिमहरदात्मविद्यया यश्चरणरतिः परमस्य तस्य मेऽस्तु ॥५॥

Vyavahitapṛtanāmukhaṃ Nirīkṣya Svajanavadhādvimukhasya Dōṣabuddhyā|
Kumatimaharadātmavidyayā Yaścaraṇaratiḥ Paramasya Tasya Mē'stu||5||

வ்யவஹித ப்ருதநாமுகம் நிரீக்ஷ்ய ஸ்வஜநவதாத் விமுகஸ்ய தோஷபுத்த்யா |

குமதிமஹரதாத்மவித்யயா ய: சரணரதி: பரமஸ்ய தஸ்ய மேsஸ்து || (5)

स्वनिगममपहाय मत्प्रतिज्ञा मृतमधिकर्तुमवप्लुतो रथस्थः ।
धृतरथचरणोऽभ्ययाच्चलत्गुः हरिरिव हन्तुमिभं गतोत्तरीयः ॥६॥

Svanigamamapahāya Matpratijñāmṛtamadhikartumavaplutō Rathasthaḥ|
Dhṛtarathacaraṇō'bhyayāccaladgurhaririva Hantumibhaṃ Gatōttarīyaḥ||6||

ஸ்வநிகமமபஹாய மத்ப்ரதிஜ்ஞாம் ருதமதிகர்துமவப்லுதோ ரதஸ்த: |

த்ருதரதசரணோப்யயாச்சலத்கு: ஹரிரிவ ஹந்துமிபம் கதோத்தரீய: || (6)

शितविशिखहतोविशीर्णदंशः क्षतजपरिप्लुत आततायिनो मे ।
प्रसभमभिससार मद्वधार्थं स भवतु मे भगवान् गतिर्मुकुन्दः ॥७॥

Śitaviśikhahatō Viśīrṇadaṃśaḥ Kṣatajaparipluta Ātatāyinō Mē|
Prasabhamabhisasāra Madvadhārthaṃ Sa Bhavatu Mē Bhagavāngatirmukundaḥ||7||

ஸிதவிஸிகஹதோ விஸீர்ணதம்ஸ: க்ஷதஜபரிப்லுத ஆததாயிநோ மே |

ப்ரஸபமபிஸஸார மத்வதார்தம் ஸ பவது மே பகவாந் கதிர்முகுந்த: || (7)

विजयरथकुटुम्ब आत्ततोत्रे धृतहयरश्मिनि तच्छ्रियेक्षणीये।
भगवति रतिरस्तु मे मुमूर्षोः यमिह निरीक्ष्य हताः गताः सरूपम् ॥८॥

Vijayarathakuṭumba Āttatōtrē Dhṛtahayaraśmini Tacchriyēkṣaṇīyē|
Bhagavati Ratirastu Mē Mumūrṣōryamiha Nirīkṣya Hatā Gatāḥ Svarūpam||8||

விஜயரதகுடும்ப ஆத்ததோத்ரே த்ருதஹயரஸ்மிநி தச்ச்ரியேக்ஷணீயே |

பகவதி ரதிரஸ்து மே முமூர்ஷோ: யமிஹ நிரீக்ஷ்ய ஹதா கதா: ஸ்வரூபம்|| (8)

ललित गति विलास वल्गुहास प्रणय निरीक्षण कल्पितोरुमानाः ।
कृतमनुकृतवत्य उन्मदान्धाः प्रकृतिमगन् किल यस्य गोपवध्वः ॥९॥

Lalitagativilāsavalguhāsa Praṇayanirīkṣaṇakalpitōrumānāḥ|
Kṛtamanukṛtavatya Unmadāndhāḥ Prakṛtimagankila Yasya Gōpavadhvaḥ||9||

லலித கதி விலாஸ வல்குஹாஸ ப்ரணய நிரீக்ஷண கல்பிதோருமாநா: |

க்ருதமநுக்ருதவத்ய உந்மதாந்தா: ப்ரக்ருதிமகந் கில யஸ்ய கோபவத்வ: || (9)

मुनिगणनृपवर्यसंकुलेऽन्तः सदसि युधिष्ठिरराजसूय एषाम् ।
अर्हणमुपपेद ईक्षणीयो मम दृशि गोचर एष आविरात्मा ॥१०॥

MunigaṇanṛpavaryasaṅKulē'ntaḥ Sadasi Yudhiṣṭhirarājasūya Ēṣām|
Arhaṇamupapēda Īkṣaṇīyō Mama Dṛśigōcara Ēṣa Āvirātmā||10||

முநிகணந்ருபவர்ய ஸ்ங்குலேsந்த: ஸதஸி யுதிஷ்டிர ராஜஸூய ஏஷாம்|

அர்ஹணமுபபேத ஈக்ஷணீயோ மம த்ருஸிகோசர ஏஷ ஆவிராத்மா || (10)

तमिममहमजं शरीरभाजां हृदिहृदि धिष्टितमात्मकल्पितानाम् ।

प्रतिदृशमिव नैकधाऽर्कमेकं समधिगतोऽस्मि विधूतभेदमोहः ॥११॥

Tamimamahamajaṃ Śarīrabhājāṃ Hṛdi Hṛdi Dhiṣṭhitamātmakalpitānām|
Pratidṛśamiva Naikadhārkamēkaṃ Samadhigatō'smi Vidhūtabhēdamōhaḥ||11||

தமிமமஹமஜம் ஸரீரபாஜாம் ஹ்ருதி ஹ்ருதி திஷ்டிதமாத்மகல்பிதாநாம் |

ப்ரதித்ருஸமிவ நைகதார்கமேகம் ஸமதிகதோsஸ்மி விதூதபேதமோஹ: || (11)

॥इति श्रीमद्भागवत महापुराण भीष्म स्तुति सम्पूर्णम्॥

Ithi Srimad Bhagavata Mahaapuraana Bheeshma Sthuthi Sampoornam ||
இதி ஸ்ரீமத்பாகவத மஹாபுராண பீஷ்ம ஸ்துதி ஸம்பூர்ணம் ||

Thus concludes Sri Bheeshma Sthuthi. Here, let me make a humble attempt at visualising Bheeshma’s situation when He recites this garland of praises to Sri Krishna.

Throughout Mahabharata, Bheeshma is one person who understands the larger cosmic picture of Sriman Narayana, but at the same time, he is constrained to live out his role as a human being born in Dwaparayuga. His birth, vow, life as a Brahmachari, sayings, advice, praises, affection, anger, frustration, anxiety, surrender, awe, devotion to Krishna, unfailing duty consciousness and will power to fulfil his vow are all great lessons for any reader of Mahabharata. Born as the eighth son of Ganga Mata and Santanu Maharaja, Bheeshma fulfilled his father Santanu’s promise to his other wife Satyavathi’s father that only the heir born out of Santanu and Satyavathi’s union will rule the Kingdom of Kuru. Bheeshma thus remains a bachelor throughout his life, limiting his role to that of an advisor to the Kuru Kings. His advice to Dritharashtra and Duryodhana go unheeded, but the Pandavas, who have lost their father Pandu very early, love, obey and respect Bheeshma. Though Bheeshma knows that the Mahabharatha war between his grandsons, the Kauravas – children of Dhritarashtra – and Pandavas – children of Pandu, brother of Dhritarashtra, can be avoided if Duryodhana listens to his advice, out of a sense of duty, he takes up charge as the Commander-in-Chief of the Kauravas. Though his heart was with the Pandavas, Bheshma takes up arms for Duryodhana and his brothers. On the ninth day of the battle, when Duryodhana insults Bheeshma saying that he was not fighting the war with the intent to win as he had a soft corner for Pandavas, Bheeshma wreaks havoc to the Pandava camp over the next two days.

There is an interesting story here. Before the start of the battle, Bheeshma learns that Krishna had given His army to Duryodhana and had offered His services only as a charioteer to Arjuna, that is, He would not take up arms in support of the Pandavas. At this stage, Bheeshma makes a statement that Krishna will not keep up His promise and that he, Bheeshma, will see to it that Krishna is forced to pick up weapons in the war. The all-knowing Krishna is aware of Bheeshma’s declaration of intent, though it was not uttered in front of Him.

On the tenth day of the battle, when Bheeshma continued to cause havoc to the Pandava army, Krishna realised that if the war proceeded in that manner any further, the Pandavas were sure to lose and that the ultimate purpose of the war would not be achieved. Bheeshma’s razor-sharp arrows had even Krishna bleeding. Krishna prompts Arjuna to kill Bheeshma when an opportune moment arises, which was when Shikhandi, the effeminate son-turned-warrior daughter of Draupada, comes in front of Bheeshma. Bheeshma drops his weapons, as fighting against a woman would be in contravention of the dharma sastras. Arjuna was still hesitant to kill his dear grandfather, on whose lap he had coddled and learnt many things. Krishna realises that time was running out and if this moment was not seized upon, the war would be lost forever for the Pandavas. He consequently jumps out of Arjuna’s chariot, takes up a broken chariot wheel lying on the battleground and rushes towards Bheeshma with the aim of killing him. His Sudarshana Chakra manifests itself in His hands by then. Bheeshma sees Krishna rushing towards him with His Sudarshana Chakra and prays to Krishna not for his life but for giving him the darshan – Krishna, adorned in yellow silk, curly hair falling over the face shining with sweat and dust of the day’s war, blood oozing from the open wounds which were inflicted by Bheeshma himself, His lotus feet touching the battleground and hurting it and holding the Sudarshana chakra. These verses of praise were expressed by Bheeshma even as he sees Krishna darting towards him to kill him, as he prefers to die at the hands of the Bhagawan. But Arjuna rushes to Krishna and stops Him from going forward, reminding Him of his promise of not taking up weapons to participate in the battle. Arjuna then shoots an arrow at Bheeshma, overcoming his love for his grandfather with that for his friend - charioteer Krishna in the battle zone – and finally fells the grand old Bheeshma.

Bheeshma understands immediately that Krishna carried out this act of taking up a weapon just to make it seem that Bheeshma’s words about Krishna picking up arms in the battle ground had come true. This was the extent of Bheeshma’s love for Krishna and Krishna’s affection for Bheeshma. The communication between Krishna and His devotee getting completed in that one moment, Bheeshma falls on the ground with a smile on his face and recites this stuti.

Thus, in this stuti, Bheeshma recalls the events that lead up to the war and the Krishna roopam that he had just witnessed. This is an example of perfect understanding between a devotee and Krishna; even as Bheeshma sees Krishna coming forward to kill him, Bheeshma is uttering praises of the Lord. That is the reason why Bheeshma stuti is considered as one of the greatest stutis on Sri Krishna. It is believed that if anyone on death-bed recites Bheeshma stuti, that person will get Darshan of Sri Krishna, in the same way as the Bhagawan appeared before Bheeshma.

Other than Bheeshma stuti, the world got Vishnu Sahasranamam also from this grand old man. Arjuna provides Bheeshma with a bed of arrows to reduce his pain and discomfort to some extent, in recognition of Bheeshma’s valour. As Bheeshma lay on his bed of arrows, Krishna, Draupadi, Pandavas, Kauravas, other kings, devas, yakshas, Rishis and Kinnaras pay their respects to him. When Krishna advises Yudhishthira to gain knowledge from Bheeshma before latter passes away, Yudhishthira asks six questions to Bheeshma, who responds by reciting the thousand names of Sri Krishna - called Vishnu Sahasranamam. Thus we owe a lot to Bheeshma Pithamaha for giving us two gems – Bheeshma Stuti and Vishnu Sahasranamam.

In a lighter vein, it is said that the counsel that Krishna gave to Arjuna on the battlefield, termed the Bhagavad Gita, is not recited by many, but the various names of Krishna that Bheeshma called out when Yudhishthira sought his advice, termed the Vishnu Sahasranamam, is recited by many!

While writing this, I am reminded of a devotee of MahaPeriyavaa who knew that his death was nearing. He just wanted to have one last glimpse of MahaPeriyavaa, but due to poor financial and physical condition, he could not go to Kancheepuram. However, he kept thinking of MahaPeriyavaa continuously. One day, an unknown person came to his house and urged him to accompany him to Kancheepuram in his car. The devotee went to Kancheepuram and had Darshan of MahaPeriyavaa. On the way back to his home, he breathed his last with the satisfaction of having a final Darshan of MahaPeriyavaa. It just shows that even in Kaliyuga, Bheeshmas are present and Krishna in the form of MahaPeriyavaa had revealed Himself to the ones who sincerely seek Him.

With these thoughts, let us conclude this great stuti and move on to Devahuti Stuti!

Jai Sri Bheeshma! Jai Sri Krishna!

Devahuti Stuti

தேவஹூதி ஸ்துதி

In his book “The Nectar of Devotion – the complete science of Bhakthi Yoga”, Swami Prabhupada says, “In Srimad Bhagavatham, Third Canto, twenty ninth chapter, verses 12 and 13, Kapiladeva, while instructing His mother, has given the following characteristics of pure devotional service: ‘My dear mother, those who are My pure devotees, and who have no desire for material benefit or philosophical speculation, have their minds so much engaged in My service that they are never interested in asking Me for anything – except to be engaged in that service. They do not even beg to live in My abode with Me.’”

Devahuti is mother of Kapila Vasudeva who is an Avatara of Sriman Narayana. Devahuti had the privilege of mothering Sriman Narayana in the form of Kapila Muni, just like Devaki and Kousalya were blessed with motherhood of Krishna and Rama. She had nine daughters with the learned sage Kardama Prajapati and after Devahuti’s penance, Brahma fulfils her wish with the blessing that Sriman Narayana would be born to Devahuti as Kapila Muni.

After the birth of Kapila Muni, Kardama Prajapati renounces the world and leaves for the forest. Devahuti prays to her own son, Kapila Muni, for real knowledge. Kapila Muni’s answer to His mother Devahuti is celebrated as Kapila Gita, on which many books have been written by learned Acharyas. Kapila Muni teaches His own mother Devahuti about the nature of God, how to meditate and how to concentrate on God as Supreme Person and also the essence of Bhakthi yoga.

Unlike Kunti who wants to have Darshan of Krishna even at the cost of suffering or Bheeshma Pitamaha who seeks Krishna even at the price of death, Devahuti seeks wisdom. Her own son, Kapila Muni, who is none other than Sriman Narayana uses this opportunity to impart real knowledge to His mother Devahuti, thus giving that knowledge to all of us. Yes, reading Kapila Gita with understanding will answer our questions, but to get the wisdom to follow Bhakti Yoga in all sincerity needs His blessings.

Here, we will take up only Devahuti’s prayers to Kapila Muni and not Kapila Gita. Please read Chinmaya Mission Swami Tejomayananda’s book on Kapila Gita for an understanding of the teachings of Kapila Muni.

देवहूतिरुवाच
Devahutir Uvacha:

தேவஹுதி உவாச:

निर्विण्णा नितरां भूमन्नसदिन्द्रियतर्षणात्।
येन सम्भाव्यमानेन प्रपन्नास्मि तमः प्रभो।।1।।

Nirvinna Nitaram Bhumann Asad Indirya Tarsanat

Yena Sambhavyamanena Prapannandham Tamah Prabho (1)

நிர்விண்ணா நிதராம் பூமன் அஸத் இந்திரிய தர்ஷணாத் |

யேந ஸ்ம்பாவ்யமாநேந ப்ரபந்நாந்தம் தம: ப்ரபோ || (1)

तस्य त्वं तमसोऽन्धस्य दुष्पारस्याद्य पारगम्।
सच्चक्षुर्जन्मनामन्ते लब्धं मे त्वदनुग्रहात्।।1.2।।

Tasya Tvam Tamaso Ndhasya Dusparasyadya Paragam

Sac Caksur Janmanam Ante Labdham Me Tvad Anugrahat (2)

தஸ்ய த்வம் தமஸோ sந்தஸ்ய துஷ்பாரஸ்யாத்ய பாரகம் |

ஸச்சக்ஷுர்ஜந்மநாமந்தே லப்தம் மே த்வதநுக்ரஹாத் || (2)

य आद्यो भगवान् पुंसामीश्वरो वै भवान् किल।
लोकस्य तमसान्धस्य चक्षुः सूर्य इवोदितः।।3।।

Ya Adyo Bhagavan Pumsam Isvaro Vai Bhavan Kila

Lokasya Tamasandhasya Caksuh Surya Ivoditah (3)

ய ஆத்யோ பகவாந் பும்சாம் ஈஷ்வரோ வை பவான் கில |

லோகஸ்ய தமஸாந்தஸ்ய சக்ஷு: ஸூர்ய இவோதித: || (3)

अथ मे देव सम्मोहमपाक्रष्टुं त्वमर्हसि।
योऽवग्रहोऽहं ममेतीत्येतस्मिन् योजितस्त्वया।।4।।

Atha Me Deva Sammoham Apakrastum Tvam Arhasi

Yo Vagraho Ham Mametty Etasmin Yojitas Tvaya (4)

அத மே தேவ ஸம்மோஹம் அபாக்ர்ஷ்டும் த்வம் அர்ஹஸி |

யோsவக்ரஹோஹம் மமேதீ யேதஸ்மிந் யோஜிதஸ்த்வயா || (4)

तं त्वा गताहं शरणं शरण्यं
स्वभृत्यसंसारतरोः कुठारम्।
जिज्ञासयाहं प्रकृतेः पूरुषस्य
नमामि सद्धर्मविदां वरिष्ठम्।।5।।

Tam Tva Gataham Sarnam Saranyam

Sva Bhrtya Samsara Taroh Kutharam

Jijnasayaham Prakrteh Purusasya

Namami Sad Dharma Vidam Varistham (5)

தம் த்வா கதாஹம் ஸரணம் ஸரண்யம்

ஸ்வப்ருத்யஸம்ஸாரதரோ: குடாரம் |

ஜிஞ்ஞாஸயாஹம் ப்ரக்ருதே: புருஷஸ்ய

நமாமி ஸ்த்தர்மவிதாம் வரிஷ்டம் || (5)

Learned scholars and Bhagavatas have written pages upon pages and have dwelt on the answers given by Kapila Muni to Devahuti when she conversed with him with these five verses.

My simple intellect tells me that these are the right questions to ask oneself even when one is immersed in doing the worldly duties. I have come to this conclusion as Bhagavata Mahapuranam says that Devahuti is daughter of Svayambhuva Manu who was ruling the world once upon a time. She marries Kardama Maharishi who lived in a forest under a tree and was involved in tapas and sanyasa life. Devahuti lives by serving her husband and after many years, Kardama Maharishi, seeing her sincere services asks her what she wants. In according with her request, Kardama and Devahuti give birth to nine daughters. All these daughters are married off to great rishis who are all created by Sriman Narayana to populate the world, as this story takes place at a time when the human population in this world was negligible. Then, Devahuti requests Kardama for a son and practises rigorous penance for this purpose. Sriman Narayana Himself enters Kardama Muni and is born to Devahuti as her son amidst chanting of blessings by Devas, since they know that the arrival of Kapila Muni was to give Brahma Gnanam to the world through Devahuti. Without failing to perform any of her wordly duties, she is thirsting for spiritual knowledge. She wants to know how one can realise Brahmam and how should one worship. Kapila Muni gives an elaborate response, which as stated earlier is the famous Kapila Gita.

So, by reciting these verses of Devahuti, the right questions will come to our mind to help us understand ourselves better and proper wisdom will dawn on us to make us aware on the right direction to reach God. It is normal to think that the purpose of life is to get some academic qualifications, get married, get children, then bring them up, do all duties to relatives and friends and wherever possible to the world around us. Most normal people may not be interested in anything further. But as Bhagavata Mahapurana says, birth as a human being is not just to live a life of earning and spending and getting children, but to seek the ultimate wisdom of Godhood and work towards the attainment of ultimate liberation. Devahuti lives a full life as a daughter, wife, mother and has seen wealth and poverty, but still she wonders about the true meaning of life and raises questions with the intention of seeking spiritual wisdom. The first step to gain wisdom is to have a thirst for it and that is what Devahuti has. Hence, I think that Devahuti stuti will make simple persons like me to start yearning for real wisdom.

How can I move on without a thought on MahaPeriyava who Himself is an avatara of Parameswara! I am reminded of an episode where MahaPeriyavaa shows His endless affection to one of His attendants. One day, a learned Pundit is belittling one of MahaPeriyavaa’s attendants and this is overheard by MahaPeriyavaa. The attendant was feeling very low in spirit and he asks MahaPeriyavaa how can he learn all Vedas and become someone like the Pundit. Mahaperiyavaa replies with the cryptic words “Brahmam Satyam Jagath Mithya” and told the attendant to say this to the Pundit when he meets him next. The Pundit meets this attendant a short while later and the attendant tells the Pundit very casually, “Brahmam Satyam Jagath Mithya”. On hearing this, the Pundit is humbled as a simple attendant could give the essence of the Vedas, while he was still searching for the Truth by reading so many books.

With these thoughts, let us move on to the interesting Stuti of Dhruva, who is venerated as a shining star even today.

Jai Devahuti mata! Jai Sri Krishna! Jai Sri Kapila Muni!

Dhruva Stuti

த்ருவ ஸ்துதி

Dhruva Uvacha:

Yontha Pravisya Mama Vacham Imam Prasuptham,

Sajeevathyakhila Shakthi Dhara Swadhamna,

Anyamscha Hastha Charanasrvana Thwa Gadheen,

Pranan Namo Bhagawathe Purushaya Thubhyam, (1)

த்ருவ உவாச:

யோந்த: ப்ரவிஸ்ய மம வாசமிமாம் ப்ரஸுப்தாம்

ஸஞ்ஜீவயத்யகிலஸக்திதர: ஸ்வதாம்நா |

அந்யாம்ஸ்ச ஹஸ்த சரணஸ்ரவண த்வகாதீந்

ப்ராணாந்நமோ பகவதே புருஷாய துப்யம் || (1)

Yekasthvameva Bhagwan Nidham Athma Shakthya,

Mayakhyayoru Gunaya Mahaddhya Sesham,

Srushtanuvisaya Purushasdad Guneshu,

Naneva Dharushu Vibhava Suvadvibhasi. (2)

ஏகஸ்த்வமேவ பகவந் நிதமாத்ம ஸக்த்யா

மாயாக்யயோருகுணயா மஹதாத்யஸேஷம் |

ஸ்ருஷ்ட்வாsநுவிஸ்ய புருஷஸ்ததஸத்குணேஷு

நாநேவ தாருஷு விபாவஸுவத் விபாஸி || (2)

Thwad Dathaya Vayuna Yedhamachasta Viswam,

Suptha Prabuddha Iva Nadha Bhavad Prapanna,

Thasyapa Vargya Saranam Thava Pada Moolam

Vismaryathe Krutha Vidha Kadam Aartha Bandho. (3)

த்வத்தத்தயா வயுநயேதமசஷ்ட விஸ்வம்

ஸுப்தப்ரபுத்த இவ நாத பவத்ப்ரபந்ந: |

தஸ்யாபவக்ர்யஸரணம் தவ பாதமூலம்

விஸ்மர்யதே க்ருதவிதா கதமார்தபந்தோ || (3)

Noonam Vimushta Mathya Sthava Maayaya They,

Ye Thwam Bhavapya Vimokshanam Anya Hetho,

Archanthi Kalpaka Tharum Kuna Popa Bhogyam,

Icchanthi Yath Sprasajam Nisayai Api Nrunaam. (4)

நூநம் விமுஷ்டமதயஸ்தவ மாயயா தே

யே த்வாம் பவாப்யயவிமோக்ஷணமந்யஹேதோ: |

அர்சந்தி கல்பகதரும் குணபோபபோக்யம்

இச்சந்தி யத்ஸ்பர்ஸஜம் நிரயேsபி ந்ரூணாம் || (4)

Yaa Nivruthis Thanu Abhrathaam Thava Pada Pathma,

Dhyanad Bhava Jnana Katha Sravanena Vaa Syaath,

Sa Brahmani Swa Mahiminyapi Nadhaa Maa Bhooth,

Kim Thvanth Akaas Uilulithath Pathathamm Vimanath. (5)

யா நிர்வ்ருதிஸ்தநுப்ருதாம் தவ பாதபத்ம

த்யாநாத் பவஜ்ஜநகதாஸ்ரவணேந வா ஸ்யாத் |

ஸா ப்ரஹ்மணி ஸ்வமஹிமந்யபி நாத மா பூத்

கிம் தவந்தகாஸிலுலிதாத் பததாம் விமாநாத் || (5)

Bhakthim Muhu Pravaha Thathaam Thwayi May Prasango,

Bhooyad Anantha Mahathaam Amala Sayaanaam,

Yenagna Solbana Muruvyasanam Bhavabdheem,

Neshye Bhavad Guna Kathamrutha Pana Mathaa. (6)

பக்திம் முஹு: ப்ரவஹதாம் த்வயி மே ப்ரஸங்கோ

பூயாதநந்த மஹதாமமலாஸயாநாம் |

யேநாஞ்ஜஸோல்பணமுருவ்யஸநம் பவாப்திம்

நேஷ்யே பவத்குணகதாம்ருதபாநமத்த: || (6)

Thena Samanyathitharaam Priyam Isha Marthyam,

Ye Chaanvada Sutha Suhrud Graham Vitha Dhaaraa,

Ye Thwabhja Nabha Bhavadheeyada Aravinda,

Sougandha Lubdha Hrudayeshu Krutha Prasangaa. (7)

தே ந ஸ்மரந்த்யதிதராம் ப்ரியமீஸ மர்த்யம்

யே சாந்வத: ஸுதஸுஹ்ருத் க்ருஹவித்ததாரா: |

யே தவப்ஜநாப பவதீயபதாரவிந்த

ஸெளகந்த்யலுப்தஹ்ருதயேஷு க்ருதப்ரஸங்கா: || (7)

Tiryang Naga Dvija Sarisrapa Deva Daithya,

Marthyadhibhi, Parichitham Sadasad Visesham,

Roopam Sthavishtamaja They Mahad Adhyanekam,

Natha Param Parama Vedhmi Na Yathra Vaad. (8)

திர்யங்நகத்விஜஸ் ரீஸ்ருபதேவதைத்ய

மர்த்யாதிபி: பரிசிதம் ஸதஸத்விஸேஷம் |

ரூபம் ஸ்தவிஷ்டமஜ தே மஹாதாத்யநேகம்

நாத: பரம் பரம வேத்மி ந யத்ர வாத: |

Kalpaawtha Eethathakilam Jhatareena Kruhaw

Sethe Pumaan Swadrug Anantha Sakhasthadhanke,

Yannabhi Sindhu Ruha Kanchana Loka Padma Garbhe,

Dhyumaan Bhagawathe Pranathosmi Thasmai. (9)

கல்பாந்த ஏததகிலம் ஜடரேண க்ருஹணந்

ஸேதே புமாந் ஸ்வத்ருகநந்தஸக ஸ்ததங்கே |

யந்நாபிஸிந்துருஹகாஞ்சந லோகபத்ம

கர்பே த்யுமாந் பகவதே ப்ரணதோஸ்மி தஸ்மை || (9)

Thvam Nithya Muktha, Parisuddha, Vibuddha Aathma,

Kootastha Aadhi Purusho Bhagawan Thryadheesa,

Yad Buddhya Avasthithi Makhandithaya, Swadrushtaya,

Drushtaa Sthithava Adhimkho Vyathiriktha Aasse. (10)

த்வம் நித்யமுக்தபரிஸுத்தவிபுத்த ஆத்மா

கூடஸ்த ஆதிபுருஷோ பகவாம்ஸ்தர்யதீஸ: |

யத்புத்த்ய வஸ்திதிமகண்டிதயா ஸ்வத்ருஷ்ட்யா

த்ரஷ்டா ஸ்திதாவதிமகோ வ்யதிரிக்த ஆஸ்ஸே || (10)

Yasmin Virudha Gathayo Hyanisam Pathanthi,

Vidhyadhayo Vividha Shakthaya Anupoorvayath,

Thadruhaa Viswa Bhavameka Manantha Maadhyam,

Ananda Mathra Vikaramaham Prapadhye, (11)

யஸ்மிந் விருத்தகதயோ ஹ்யநிஸம் பதந்தி

வித்யாதயோ விவிதஸக்த்ய ஆநுபூர்வ்யாத்|

தத் ப்ரஹ்ம விஸ்வபவமேகமநந்தமாத்யம்

ஆநந்த மாத்ரமவிகாரமஹம் ப்ரபத்யே |\ (11)

Sathya seersho hi Bhagwan sthava Pada Padma,

Seesthadhaanu Bhajatha Purushartha Moorthe,

Apyeva Marya Bhagwan Paripathi Dheenaan,

Vaasreva Vathsaka Manugraham Katharosmaan. (12)

ஸத்யாssஸிஷோ ஹி பகவம்ஸ்தவ பாதபத்மம்

ஆஸிஸ்ததாநுபஜத: புருஷார்தமூர்தே: |

அப்யேவமர்ய பகவாந் பரிபாதி தீநாந்

வாஸ் ரேவ வத்ஸகமநுக்ரஹகாதரோsஸ்மாந் || (12)

Thus sang Dhruva, the child sage. Many Krishna devotees might not have heard of Devahuti, but Dhruva’s story is popular even amongst those who have not heard of Bhagavata Mahapuranam. Hence, I will not delve deep into Dhruva’s story, but touch upon His emotions when he sees Sri Krishna in person after a very arduous penance over many months.

Dhruva Stuti is in the 4^th skanda of Bhagavata MahaPuranam. It has just 12 verses. These are verses from a child. Unlike Kunti, Bheeshma and Devahuti, who had lived full lives and had seen ups and downs, richness, poverty, happiness and suffering in various degrees, Dhruva, the tiny little boy who had not experienced a full life and was not even old enough to start Gurukula education, finds himself at a loss for words when he gets Darshan of Sriman Narayana. So, these are verses from purest of pure hearts. Hence, these 12 verses are really from Sriman Narayanan Himself, rendered through Dhruva.

Child Dhruva takes his mother’s word of “do penance” literally and proceeds to the forest, where Narada gives him the Maha Mantram “Om Namo Bhagavathey Vaasudevaya”. Being just a child, he does not know how to do penance, but he is determined to do so to realise his wish of playing on his father King Uttanapadha’s lap. After an arduous penance stretching over many months with no food and water, Dhruva sees Sriman Narayana. While sitting in penance, he saw Sriman Narayana within himself. Now, suddenly seeing the same Sriman Narayana in person, Dhruva wonders how to praise this God who was gracious enough to give him Darshan. He is a child and has not learnt much and hence, he wonders what to do when Sriman Narayana Himself is standing in front of him. The Bhagawan touches his tender cheeks with His Shankha and transfers the highest knowledge to Dhruva through “Sparsha Deeksha”. Thus Sriman Narayana becomes his Guru and Govinda (God).

The interesting part comes after this Stuti. Sriman Narayana grants Dhruva’s wish, for which he had undertaken the difficult penance, which was to sit in his father’s lap. Dhruva feels that after getting the ultimate Darshan of Sriman Narayana, father’s lap and kingdom become insignificant. Sriman Narayana assures him that in due course, he will attain moksha and also get a permanent place as Pole Star. So, amongst all the Bhagavatas that we come across in the Bhagavata Mahapurana, Dhruva is the one whom we can see even today as the Pole Star.

My learning from Dhruva’s story and Dhruva Stuti is that one should pray to Sriman Narayana not for worldly pleasures but to gain the ability to keep remembering and praising Him always and to never ever ask for anything. Just when we may have been granted our wish by Sriman Narayana, we may feel that it is not important or relevant. Hence, it is best to surrender to God and praise Him and never pray for anything. He knows what is best for each one of us, just as a mother knows what is good for each of her children. A child may like to eat a lot of sweets, but the mother knows how much to give and also when to give medicines, however bitter, because the child needs the medicines. Dhruva teaches us that we should surrender to our mother Sriman Narayana and leave all decisions to Him.

Jai Sri Dhruva! Jai Sri Krishna!

Kuraikudam

Saturday, April 28, 2018

Stutis in Srimad Bhagavata Puranam

Stutis in Srimad Bhagavata Maha Puranam

Kunti Stuti

Devahuti Stuti

Dhruva Stuti

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