Sri Venkateswara or Balaji is the Saviour of Kaliyuga. The devotees have immense belief in Lord Venkateswara. God in return is showering boons on His devotees, as per their desires. The devotees Praise the Lord’s excellence, His pranks and other interesting stories in various ways.
This article ‘A Commentary on Sri Venkateswara Suprabhatam (or Balaji Suprabhatam), Stotram, Prapatti and Mangalasasanam’ written by the Late Sri V.S. Venkata Narayana is an appreciable work. The Sanskrit slokas are translated into English in a detailed prose form. The prosiness style is easy for any reader to understand.
Sri Venkateswara Suprabhatam comprises of four parts Suprabhatam, Stotram, Prapatti and Mangalasasanam.
- Suprabhatam is the awakening of Lord Venkateswara who was put to bed (Ekanta Seva) the previous night. In this part, devotees praise Lord Srinivasa and submissively request Him to wake up and bless the devotees eagerly waiting to seek His blessings.
- The next stage is presenting Stotra in praise of Swami. Here, the devotees describe the pious qualities and Glory of God’s Chaitanya (kinetic) form.
- After praising the Glory, the devotee surrenders himself in Prapatti (Total Surrender) to Sripati. The believers feel that Srinivasa is the only God who will protect them from the evil aspects of this mundane world.
- The final part is Mangalasasanam in which the devotee puts forth his respect and divine feeling for Balaji.
The auspicious offering of ‘Harati’ to Him is wishing for His well-being and getting His blessings throughout this Kaliyuga.
BALAJI SUPRABHATAM
Sri Rama or Sri Krishna or Sri Venkateswara – call by any name – God is one. Many Puranas illustrate this too. Aditya Purana views Sri Venkateswara as Maha Vishnu, Skanda Purana views Him as Lord Subrahmanyeswara, while Markandeya Purana describes Him as Subrahmanyatmika Vishnu.
Aditya Purana and Skanda Purana say only one thing – (Kalou Venkata nayakah) – meaning that in this age of Kali, Lord Venkateswara is the Ultimate God. Sufficing this the devotee starts the Suprabhatam with the first sloka hailing Sri Venkateswara as Sree Rama, the son of Mother Kausalya, as follows –
Balaji Suprabhatam – Sloka 1
Kausalyaa suprajaa Raama Poorvaa Sandhyaa Pravartathe
Uttishta Nara Shardoola Kartavyam Daiva Mahnikam!
“O Rama! the precious son of Mother Kausalya, the blessed and the supreme among all, the day is dawning on the east. O Shardula! Among the men, the daily ablutions and prayers to God are to be performed. So, wake up!”
The great seers of yore praised Him and in our experience, we find Him the fulfiller of all our desires and the Protector of our existence. The great Saptarishis or the Seven Holy Sages had uttered a Saranagati Stotra in His Praise and attained Atma Gnana. There is no wonder that even the Viswamitra Maharshi views Sri Venkateswara as the resplendent of Vishnu, the creator of all.
Viswamitra regards Sree Venkateswara as Sri Maha Vishnu whose incarnation Sri Rama had appropriately His tutelage. In his Saranagati Stotra, Viswamitra, one of the Saptarishis wrote as follows.
Viraadvishnurvidhaataacha Viswa Vignaana Vigrahah!
Viswaamitrasya Saranam Venkatesho Vibhu ssadaa!!
He said “O Master Venkatesa! Thou eternal fire and brilliance, Thou Vishnuswaroopa, the creator of all, Brahma, Though the end and goal of all knowledge of the Universe, Thou apart the protector of myself, Viswamitra!”
Hence the appropriateness of the beginning of Sri Venkateswara Suprabhatam with this sloka.
Mention is made of His being the son of Kausalya. Kausalya was the Mother par excellence having been endowed with the spiritual eminence necessary to have Sri Rama, Sri Maha Vishnu in Manushya Roopa, as Her offspring. The utterance of Her name also is sure to bring into the mind the remembrance of that elevated soul which will have its mystical effect.
For Bhagavata smarana in the morning, is sure to conduce to the increase of one’s Punya and where can there be a greater Bhagavata than Kausalya who accrued virtue enough to bear the Lord in Her womb! There is another thing to be noted here.
Rama has the power of both Vishnu and Rudra.
For the first letter ‘Ra’ is the soul of the Mantra (Namo Narayanaya) and ‘Ma’ gives power to the Mantra (Om Namassivaya) and Rama combines in Him both the powers of Sthiti and Laya. Thyagaraja sang of Him in that way. The Lord is reminded about the need to perform the rites of Sandhya time. He does not have to do so.
However, it is for ‘Loka sangraha’ – an example for all the world to follow. The Lord Himself is a monumental example of ‘Loka sangraha’. In Krishnavatara, He asked Arjuna to do his duty without caring for the fruits thereof.
He should do so so that the world might follow his example. He stated in Sloka 22 of Chapter 3 of the Bhagavad Geeta that though there is nothing for Him to gain or lose in the three worlds, He performs karma. For as He posited in the next sloka if He were to neglect His duties His example would be followed by one and all and He would thus be the cause of their downfall.
Hence the invocation to the Lord here to get up to perform the Nitya Karma is in keeping with His dictum and Viswamitra rightly pointed it out. It thus casts upon all of us also the urgent and foremost necessity for performing the divine rites enjoined upon us by the Sastras for performance in the three Sandhya times.
Balaji Suprabhatam – Sloka 2
Uttishtottishta Govinda! Uttishta Garudadhwaja!
Uttishta Kamalaa Kaanta! Trailokyam MangalamKuru!!
“O Govinda! be pleased to get up. Kindly get up. O Garudadhwaja! – having the Garuda as Your banner – please rise. O husband of Sri Kamala! rouse Yourself! Assume the work of blessing the three worlds with all prosperity and auspiciousness!”
The devotee here appeals to that aspect of Lord Venkateswara who is Govinda, the protector of the innocents and the cows. The Lord assumes that aspect in which He is contemplated upon.
To protect the meek and the gentle and to preserve the world who have no succour, He is armed with the ‘Bala’ and ‘Atibala’ powers of Sri Rama who is all-powerful, kind and merciful, exuding confidence, cheer and courage for the benefit of His devotees. He is also mentioned as having a banner with the Garuda emblem.
He is the highest of the highest and has for His divine vehicle, Garuda, the son of Vinata, who was endowed with super-divine energy to be invincible even by the Lord of the Gods, Indra, who sought his friendship when he found only a feather of Garutman fell when the divine weapon, the Vajrayudha, was directed against him.
He is a warning to all the foes of Maha Vishnu and His devotees, beckoning them to seek refuge in the Lord who is Supreme and who has him as His divine vehicle and symbol on the banner.
Though thus equipped, the Lord cannot be complete in His office of performing blissful deeds and conferring auspiciousness and bliss on all, unless He is involved in it along with His divine consort Sree Kamala, Mother Sree Lakshmi, the causative power showering all bliss and blessedness on Her and Her husband’s votaries.
In combination with Her, the Lord launches upon His task of making the three worlds safe and blissful for all creation.
Balaji Suprabhatam – Sloka 3
Maatassamastajagataam Madhukhaitabhaareh
Vakshovihaarini Manohara divyamoorte!
Sree Swamini Sritajanapriya daana seele
Sree Venkatesa dayite! Tava Suprabhaatam!!
“O Mother of all the worlds! the spouse of Sri Maha Vishnu, the enemy of Madhu and Khaitabha, Thou hath Your Abode on His chest of the charming and alluring shape of the nature of fulfilling the desires of all those seeking Your protection! the divine consort of Sri Venkateswara! it is an auspicious ushering of dawn to You!”
After describing the Lord as being the husband of the blessed Goddess Mahalakshmi in whose conjunction alone the Lord is enjoined to perform the blessed deeds favouring the devotees, the Mother’s power is invoked. For, Her divine power is to be roused along with that of Her Lord. Her intercession is necessary for the devotee to attain the grace of the Lord easily. This is evident in the lives of the saints.
Bhakta Ramadas was saved by the Lord on Mother Sita’s plea on his behalf. The Lord then said to Her about his previous birth and Karma and its expiation. He is prompted to relieve the sufferings of His devotees through Her. While the Lord is fierce in the aspect of the killers of the vicious like Madhu and Khaitabha who harmed the innocents, puffed up by potent boons of the deities, the Mother is on His chest to show mercy to the afflicted and gives auspiciousness to Him as well as His followers.
She is the controller of all riches which are essential for the happiness of mankind and all spiritual riches too to attain Lord Narayana. Mangalam or blessed existence of safety and happiness is invoked by us and appropriately. Therefore, the divine Mother is roused along with Lord Venkateswara.
The wish is for Suprabhatam to Her, for Her effort is necessary for the Lord’s Suprabhatam.
Balaji Suprabhatam – Sloka 4
Tava Suprabhaata maravinda lochane
Bhavatu prasannamukha chandra mandale!
Vidhi Sankarendra vanitaabhi rarchite
Vrushasaila naatha dayite dayaanidhe!!
“O Lotus-eyed Mother with a face shining effulgently and blissfully like the moon and worshipped by the consorts of Brahma, Sankara and Indra! O the dearest Devi of the Lord of Vrishachala! the mine of kindness and mercy! It is Suprabhatam (auspicious dawn) to You!”
Wide-eyed and blissful, the Mother can bring within Her sweep all the devotees and bestow all auspiciousness for their well-being and salvation. She is soothing and merciful, showering brightness and cheer on the devotees like the moon in bloom.
Saraswati the presiding deity over all knowledge and learning, Parvati, the Sakti Swaroopini bestowing energy and power on all, and Sachi, the wife of Indra, bestowing all riches on all, are in Her retinue. They are at Her behest and ready to worship Her and render Her service.
The Mother is here referred to as the consort of the Lord of Vrishasaila. Why should the Lord be referred to as the master of Vrishachala? The Holy Hill received the name Vrishachala as Dharma Deva did penance here and attained his supreme power as the Lord of Death. ‘Vrisha’ means ‘Dharma’. The Hill is conducting for performing ‘Dharma’ and fostering it. The Lord who is Dharma – Swaroopa is rightly its Lord. The Hill is the harbinger of Dharma.
To keep it up also it is necessary for the Suprabhatam of the Lord who has to perform His Dharma. For the carrying out of His Dharma, He requires His ‘Sahadharmacharini’- the Divine Mother and hence She is invoked as the wife of the Lord of Vrishachala which typifies Dharma. Her immense mercy or daya is known and She is easily propitiated, being the repository of all ‘Daya’.
Balaji Suprabhatam – Sloka 5
Atryaadi Saptarushayassamupaasya sandhyaam
Aakaasa sindhu kamalaani Manoharaani!
Aadaayapaadayugamarchayitum prapanna
Seshadrisekhara Vibho ! Tava suprabhaatam!
“The seven rishis beginning with Atri are present here with the lotuses reared in the sacred waters of Akasa Ganga Tirtha for worshipping You, having finished their Sandhya worship. O Lord of Seshadri! it is auspicious dawn to You!”
Each of the Saptarishis is supreme in his way by his severe austerities. Atri is mentioned as heading them as he had immeasurable spiritual powers and they are highlighted by the Patibhakti force of his eminent wife Anasuya Devi who in her own right was spiritually powerful. She was able to change the Trimoortis to babies when They came to test her chastity.
Dattatreya, the trimoortyatmaka avatar of the Lord, is her offspring. Thus Atri has rightly and fittingly the leadership of the Saptarishis in the worship of Lord Venkateswara. Akasa Ganga is prominent as a very sacred tirtha of Sri Venkatadri. It is the waters of this sacred tirtha that are used for purposes of worship of the Lord. What spiritual efficacy one can get by bathing in all the sacred tirthas of the world beginning with the Ganges for 12 years, can be had by one dip in this tirtha on the Purnima of Mesha masa early in the morning.
Anjana begot the redoubtable Anjaneya by doing penance here and worshipping the Lord. There are many accounts in the Puranas regarding the devotees who attained self-realisation here. The worship of the Lord by the lotuses raised herein is very fruitful and liked by the Lord.
Hence it is that the seven famous rishis, Kasyapa, Atri, Bharadwaja, Viswamitra, Gautama, Jamadagni and Vasishta chose this Tirtha for purposes of carrying out their ablutions to make themselves fit for the sacred task of worship of the Lord.
The Lord is addressed as the ruler of Seshadri. The Hill is of only Adisesha’s physical manifestation on the earth in that shape as per the orders of the Lord. Its greatness is indescribable. As mentioned in Brahmandapurana, 11th Adhyaya, the great devas like Brahma, Rudra and others as well as the yogins aspect the Hill in the shape of the grassy plants, bushes, trees and like the immobile creation. So high is its eminence as Seshadri that it is the resort of all divinities in one shape or the other.
The Lord is the controller of such a Hill. His Vibhava is unapproachable by anyone, He, being thus the overlord of all the divinities who are content to merely exist as plant kingdom. For the Saptarishis to choose to worship Him, this fact is responsible.
Balaji Suprabhatam – Sloka 6
Panchaananaabjabhava shanmukha vaasavaadyaah
Traivikramaadi charitam vibudhaah stuvanti
Bhaashaapatih pathati vaasara suddhi maaraat
Seshaadrisekhara Vibho! Tava Suprabhaatam!
“O Lord of Seshadri! Rudra, the five faced, Brahma born out of the Lotus and four-faced, Kumaraswami the six-faced, Indra, the Lord of heaven and other deities are uttering Your prayers making mention of Your blissful leelas in the various Avatars beginning with the Vamana Avatara. Brihaspati, the preceptor of the Devas, is reading out the auspiciousness of the day giving the details of Tithi, Vaara, Nakshatra, Yoga, Karana and so on. It is auspicious dawn to You!”
This sloka is keeping with the account that every day Brahma and all Gods including Rudra come over to pay worship to the Lord. Rudra instead of being referred to as Shiva or Paramasiva is mentioned as Panchanana or the five-faced deity. For he requires all his five faces to utter the prayer of the Lord Sri Venkateswara whose Viabhava is beyond description.
Brahma, the Lord of Saraswati or Vagdevi, the Goddess of speech, is there. Kumaraswami requires all his six faces to sing the highly auspicious prayer of the Lord. Indra with his thousand eyes is there to pray to the Lord’s grandeur from a thousand angles. A wonderful divine scene is conjured up before us in this vital sloka emphasizing the Lord’s glory which is dazzling and bewitching. It is not easy to sing about the various Avatars of the Lord like the Vamana avatar.
The Vamana avatar is specially mentioned here to indicate that the enemies of the Devas, the Rishis, the meek and the gentle, who are under the protection of the Lord, would go the way of Bali, the most potent king of the giants, who had, though a devotee of the Lord, gone beyond his limits causing violent disturbance of the divine setup of things. With His feet, the Lord covered the worlds and pressed down Bali to Patala or the underworld.
Such powers of the Lord are reminded here so that by their invocation, the Lord might be pleased to exemplify them in annihilating the evil forces of Kaliyuga. The divine preceptor’s reading of the particulars of the day’s auspiciousness is very proper and the whole atmosphere is surcharged with divine fervour, each deity attending to his duty to the best of his ability. They could shine only with the alertness of the Lord whom they are striving to wake up and worship.
Balaji Suprabhatam – Sloka 7
Eeshatpraphulla Saraseeruha Naarikela
Poogadrumaadi sumanoharapaalikaanaam
Aavaati manda manilassahadivya gandhaih
Seshadrisekhara Vibho! Tava Suprabhaatam!
“The wind, laden with divinely sweet scents of the partially opened lotus flowers, those of the ears and sharp edges of the coconut, areca nut and like blooming trees, is blowing softly and coming to You. It is Suprabhatam to You!”
The devotee now makes mention of the beautiful setting of nature which awaits the pleasure of the Lord in his service. While the Gods are all in a prayerful state of mind, nature is also paying its obeisance with congenial beauty and a charming slow breeze.
The mention of coconut and arecanut trees is significant, in that they contain materials for puja and tambulam of the Lord. They show their existence in plenty on the Hill. This trend of describing the part of the environment also in the service of the Lord is continued in the next sloka also.
Balaji Suprabhatam – Sloka 8
Unmeelya netra yuga muttama panjarastaah
Paatraavashishta Kadaleephala paayasaani
Bhuktvaa saleela matha keli sukaah pathanti
Seshaadrisekhara Vibho! Tava Suprabhaatam!
“O Lord of Seshadri! The domesticated parrots kept in the best cages opened their eyes and having taken part of the remnants of the plantain fruits left over in the plate and the sweet concoction of payasam are singing Your praises. It is Suprabhatam to You!”
The parrot symbolises the jiva here. The jiva is in the cage-like body and he is getting up and recounting the glory of the Lord on the dawn of wisdom in Him. Even as sage Suka praised the Lord every day, the parrots followed suit.
The charming praise of the Lord from them should be agreeable to the Lord. That Lord is always at the beck and call of the devotee is symbolised here.
Balaji Suprabhatam – Sloka 9
Tantree prakarsha Madhura Swanayaa vipanchyaa
Gaayatyananta charitam tava Naaradopi
Bhaashaasamagramasakrutkara chaara ramyam
Seshaadrisekhara Vibho! Tava Suprabhaatam!
“O Lord of Seshadri! Narada is singing the praise of You, Ananta (without end) giving account of Your leelas accompanying his recital with a playful and charming sweep of his expert fingers over the seven-stringed Veena by the name of Vipanchi, letting out bewitching strains of musical notes. It is auspicious dawn to You!”
Narada is the sage par excellence and represents the culmination of efforts of a devotee who can become a Parama Bhagavata through sankirtan or praise of the Lord. He is the son born out of the will of Brahma and the grandson of Lord Vishnu.
Naturally, it is grand and glorious, auspicious and propitious, when one, who is the offspring of the Lord’s offspring, who has surrendered himself completely to Him and who goes about the cosmos spreading His glory, is singing soulfully and alluringly to wake Him up.
He is the ideal devotee always of the mind of the Lord, by the mind of the Lord and through the mind of the Lord, dedicated to Him and worshipping Him incessantly. How can it be otherwise than Suprabhatam? Also, the Lord’s leelas are without end and He is without end. And only one who has the spiritual energy necessary to give an account of it can give it out properly.
Balaji Suprabhatam – Sloka 10
Bhringaavaleecha Makaranda rasaanuviddha
Jhankaara Geeta ninadaih saha sevanaaya
Niryaatupaanta saraseekamalodarebhyah
Seshadrisekhara Vibho! Tava suprabhaatam!
“The swarm of bees energised by sucking in honey from the middle of the lotuses in the nearby water places and tanks is coming out to be of service to You by singing in high pitch with their mite. It is Suprabhatam to You!”
The devotee says that all nature is conducive and made ready for the Lord’s wakening into a pleasing friendly world of loyal loving supporters in all creation. The bees generally make a pleasant sound resembling the Omkara or Pranava and the atmosphere is charged with a resonance or Sruti to what Narada has been playing.
The devotee is akin to the bees and he is made soulful and full-throated by the honey of the stotra of the Lord. It is as it should be. For prakriti and purusha are one, mutually supplementary and complementary.
Balaji Suprabhatam – Sloka 11
Yoshaa ganena Varadadhni Vimadhya maane
Ghoshaalayeshu dadhimanthana teevra ghoshaah
Roshaatkalim Vidadhate kakubhascha kumbhaah
Seshadrisekhara Vibho ! Tava Suprabhaatam!
“O Lord of Seshadri! The sounds, made by the women folk of the cowherds in their houses while churning the excellent curds in the pots filling all directions, are making it appear as if there is a struggle between the pots and the directions! It is auspicious dawn to You!”
Both the directions and the pots of the cowherds are envying with each other signifying their alertness to be in service of the Lord. Mention is made here of the womenfolk of the cowherds as they are devotees of the Lord peerless in their intensity of devotion to Him.
They know the greatness of the Lord and offer their all to Him. They wake up early in the morning and ply their vocation churning their curd pots and singing meaningfully the praise of the Lord. They exhort their minds to follow the feet of the Lord. Their surrender to the Lord is complete without blemish.
They are getting ready for service to the Lord and the alertness of theirs is a reminder to everyone that time is up for them to wake up, perform their daily routine and approach the Lord.
Balaji Suprabhatam – Sloka 12
Padmesa mitra satapatra gataali vargaah
Hartum Sriyam kuvalayasya Nijaangalakshmyaah
Bheree ninaadamiva bibhrati teevra naadam
Seshaadrisekhara Vibho! Tava Suprabhaatam!
“O Lord of Seshadri! The groups of bees residing in the begird of lotuses which are the friends of the Sun God with whose rise they blossom, appearing to beat out the black lotuses by the lustre of their bodies, are letting out intensified vibrant sounds. It is an auspicious awakening to You!”
The Sun is associated with the blooming of the lotuses and he is regarded as Padma Mitra. As the Sun is about to rise, his work is facilitated by opening the lotuses that are black by the black bees that are themselves roused.
It is right that the black in persons is driven out by the black, brightened and whitened by divine consciousness and fervour. This allegorically represents the jivas who themselves illumined by the rays of divine knowledge, seek to propagate the glory of God by their songs of praise of the Lord.
The sound made by the bees is akin to the bhajans and sankirtans of the illuminated souls which have the potency to stimulate similar automatic responses in the hearers kindling the divine fervour lying dormant in them.
Balaji Suprabhatam – Sloka 13
Sreemannabheeshta Varadaakhila loka bandho
Sree Sreenivasa Jagadeka dayaika sindho
Sree Devataagruha Bhujaantara Divya moorte
Sree Venkataachalapate! Tava Suprabhaatam!
“Thou in unison with Goddess Lakshmi! Grantor of all things wished for! kinsman to the whole Universe! Sri Srinivasa, the residence of Mother Sree who is worshippable! The only ocean of mercy towards the Universe! of auspicious and blissful appearance, attractive and capturing the mind with the inclusion of the Abode of Mother Sree in Your blessed body! O Lord of Sri Venkatachala it is Suprabhatam to You!”
The devotee highlights how the combination of the Divine Father with the Divine Mother has accentuated the glory of the Lord. The Mother is the reservoir of mercy and the storehouse of all spiritual and material riches. Her Abode in the Lord has its effect on Him. He has become easily approachable through Her. For one has easy access to the Lord when the Mother is there to urge the case of the earnest devotee.
Whatever boons the Lord gives, have the virtue and potency lent to them by their animation by the supreme Mother Sree, the Divine Consort of the Lord. She makes Him well disposed towards the erring universe and channels. His mercy thereto by Her pleading on behalf of the mortals who, after all, cannot be of the fixed mind and are fickle and susceptible to committing mistakes or ‘Apacharas’- the wrong performances towards the Lord and His devotees.
The Lord’s ‘Vibhava’ has become all the more dazzling and overpowering by the divine beauty and the power of the Mother being in Him, with Him and through Him. He is Srinivasa, the only one ocean of mercy in that account. And now He is addressed as ‘Sri Venkatachalapati’- the Lord of Sree and Venkatachala Hill.
The letter ‘Va’ is Amrita bija. It has the vitality of immortality. The letters ‘ka’ and ‘ta’ in combination mean ‘Aiswarya’ or riches. Sree ‘Venkata’ means ‘immortal riches’. The Hill bestows on the devotee who resorts to its immortal riches by burning away all his sins once he steps into its fold and by making him virtuous by its divine nature. The Hills are reputed to be the offspring of Mount Meru and are on the banks of the river Suvarnamukhi.
Sri Venkatachala has the power of bestowing undying spiritual and material riches leading to immortality because of the residence of the Universal Lord on it with the Divine Mother. When a devotee approaches the deity of his choice, he has to be of pure mind and surcharged with spiritual fervour that is conditioned by Sri Venkatachala.
When in that attitude the Lord yields to him, grants him all boons desired and showers all riches, material and spiritual out of His unbounded mercy, prompted by the pleadings of the Mother with Him in such cases when the devotee requires and even otherwise also. Hereafter the Lord is referred to as Sri Venkatachalapati.
Balaji Suprabhatam – Sloka 14
Sree Swaamipushkarini Kaaplava Nirmalaangaah
Sreyorthino Hara Virinchi Sananda naadyaah
Dwaare Vasanti vara vetra hatottamaangaah
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Venkatachala and Sree! Siva, Brahma, Sanandana and others are waiting at Your doors impatiently being arrested from coming forward by the canes in the hands of the doorkeepers! They have come ready purified and made blissful by their holy bath in the waters of the Swami Pushkarini! It is Suprabhatam to You!”
The devotee refers to the fact that the other two Gods of the Trinity, Shiva and Brahma, were there, awaiting the sweet pleasure of the Lord of Sri Venkatachala, making themselves fit to be in the glorious company of Lord Srinivasa by having a bath in the sacred waters of Sri Swami Pushkarini. Along with them were the sages headed by Sanandana.
Sanaka Sanandana and the other sons born of the will of Lord Brahma are highly spiritually powerful and among them, Sanandana ranks foremost. He, it was who gave out the Sruti Gita to the others who asked Him as to how one could praise God’s qualities when He is described as being without attributes, how one could contemplate about the sport of the Lord when He is action-free and how one could describe Him when He has no shape.
Sanandana said that in the case of earthly kings, the appointed extollers or Vandimagadas come over to their bedsteads and sing songs of awakening to them and make them active by being roused on the recital of their eminent qualities and deeds. Likewise, the Lord after withdrawing all His manifestation of power at the time of deluge, assumed yogic sleep.
When the time was ripe for the world to be ushered out the Srutis praised the glory of the Lord. They were without beginning. When the Lord initially woke up from His yogic static pose they issued from His breath.
Sanandana had the supreme good fortune of knowing their praise and he enlightened the others about the Sruti Geeta. So he is in the august company of the two mighty Gods of the Trinity to extol Lord Vishnu, the Yogiswareswara, and rouse Him up. Even they, for Loka Sangraha, had a holy dip in Swami Pushkarini Tirtha.
The Tirtha is ‘Sarva papa pranasini’ – the wiper of all sins. It is the well of Vaikunta wherein the Lord and the Divine Mother used to playfully engage themselves. It was brought over and established in Sri Venkatachala by Garuda, the divine vehicle of the Lord. By a mere bath in it, all earthly desires are fulfilled, all deadly sins are extinguished and one becomes spiritually eminent. By a mere sight of it, by sure touch, by bath and by simply thinking of it, every auspicious thing follows. The Varahapurana says
Swami Pushkarinee Snaanam sadguroh paada sevanam
Ekaadasee vratam chaapi traya matyanta durlabham!
A bath in Swami pushkarini, the service to the right preceptor and the performance of the Ekadasi Vrata are three unattainable things unless by the greatest effort. Such a thing is possible only when initially one receives the samskara necessary to appreciate its attainment thereby rendering one fit to go into the presence of the holiest of the holies, the Universal Lord Sri Venkateswara.
The term (Vetrahatottamangah) does not mean that the dignitaries referred to above are beaten by the canes of the doorkeepers. It means that they were stopped in their further progress by seeing the doorkeepers waving the canes to prevent any interlopers from getting in and disturbing the Lord until he woke up.
Balaji Suprabhatam – Sloka 15
Sree Seshasaila Garudaachala Venkataadri
Naaraayanaadri Vrishabhaadri Vrishaadri Mukhyaam
Aakhyaam tvadeeya vasate ranisam Vadanti
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Sri Venkatachala! This, Your Abode of Tirumala is referred to and spoken of with various names like Sri Seshasaila, Garudachala, Venkatadri, Narayanadri, Vrishabhadri and Vrishadri. It is Suprabhatam to You!”
The sacred Hill has 21 synonyms as stated in Brahmanda Purana and Vamana Purana put together, namely Chintamanigiri, Gnanadri, Tirthadri, Pushkaradri, Kanchanadri, Niladri, Srinivasadri, Anandadri, Varahadri, Vaikuntadri, Kreedadri, Vrishadri, Vrishabhadri, Narayanadri, Simhadri, Anjanadri, Seshadri, Garudadri, Sumeru Sikharachala, Sri Saila, and Venkatadri.
In Sri Venkateswara Ashtottara Sata Nama Stotra, the names are Seshadri, Meruputragiri, Hari Chandana gotra, Tarkshyachala Sri Saila, Narayana Naga, Simhachala, Vrishabhachala, Niladri, Venkatachala and Vrishadri. In the Daya Sataka of Srimad Venkatanadha Vedanta Desika in 108 slokas, 80 slokas contain a reference to this Hill which is praised.
Among the names mentioned there, ‘Vrishagiri’ is mentioned 69 times, ‘Anjanagiri’ 4 times, ‘Venkatagiri’ 2 times, and ‘Mrigapatigiri,’ ‘Narayanagiri’, ‘Lakshmi Dhara’ (Sri Saila) one time each. The Suprabhata selects among these names, the synonyms ‘Sri Seshasaila, Garudachala, Venkatadri, Narayanadri, Vrishabhadri and Vrishadri.
They are especially significant, as they are associated with the foremost devotees of the Lord. Sesha or ‘Sankarshana’ is the Lord’s conch representing His latent power rousing with fierce intensity when the occasion demands it and so Seshadri is prominent. It is a manifestation of Sesha himself as previously stated. As he is the conch of the Lord in Vaikunta, so is he here on earth.
The Lord, Sri Maha Vishnu, gave a boon to Adisesha saying that He would reside on him in the earth in Kaliyuga when Adisesha would assume the form of a Hill in his aspect. It is Garudachala being the sporting field of Vaikunta brought down especially at the Lord’s behest. It is Venkatadri being the sin destroyer bestowing immortality.
It is Narayanadri as it is the place where one of the greatest devotees of the Lord, a brahmin called Narayana did intense penance to the Lord and attained His Lotus Feet. His name was given to the Hill because he prayed to the Lord for its being known by that name. He made this appeal to the Lord saying “O Lord! All men cannot perform severe penance to get Your Auspicious Darsan.
I pray that You be pleased to vouchsafe this auspicious darshan as has been granted unto me today to all the ordinary men who resort to this Sacred Hill”. As this devotee thought not merely of his salvation but counted it for all others also, his spiritual eminence is very supreme and this name is properly mentioned by the other devotees of the Lord always.
Besides that, it is the name of the Lord Himself. It is Vrishabhadri as it conduces to the nurturing of Dharma and the bearing of Dharma of Vrisha. (Vrisham bibharti Vrishabhah) – Vrishabha means that which bears and rears up Vrisha or Dharma. It also got that name as the giant Vrishabha did intense penance to the Lord, prayed for battle with Him and when defeated here, requested that the Hill should get his name.
In His unbounded mercy, the Lord gave him that boon. The name therefore signifies the boon-giving nature of the Lord. Hence these names have precedence over all the other names though they are unique and important in themselves.
Balaji Suprabhatam – Sloka 16
Sevaaparaah Shiva Suresa Krusaanu Dharma
Rakshombunaadha Pavamaana Dhanaadinaadhaah
Baddhaanjali Pravilasannija Seersha Desaah
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Sri Venkatachala! The heads of the eight directions; Siva, Indra, Agni, Yamadharma raja, Nairruti, Varuna, Vayu and Kubera, are here with intense desire to render service to You with their hands bound in saluting posture on their heads in token of abject submission. It is auspicious dawn to You!”
While nature has been auspiciously disposed with all the directions lit and made cheerful by its bloom, the deities ruling the eight directions also are at their duty. They are ready to offer their duty. They are ready to offer their services to the Lord for it is only by that means that they can derive their full power to discharge their duties as the masters of their realms.
For the Lord’s benevolent eye is needed for bliss to attend anybody from the lowest of creation to the highest of deities. It has the power to make one shine in his orbit while attending to his or her duties. Each of the masters of the directions is powerful and able in his own right.
Yet they are here, for the Supreme Brahman in the form of Sri Venkatachalapati is the only protector of the Kali age and none other can come to the succour of the needy and the others. With this sense of surrender to the Lord, they appear illumined and brilliant with their heads surrounded by halos of divinity.
Balaji Suprabhatam – Sloka 17
Dhaateeshute Vihagaraaja Mrugaadhiraaja
Naagaadhiraaja Gajaraaja Hayaadhiraajaah
Swaswaadhikaara Mahimaadikam arthayante
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Sri Venkatachala! Your divine vehicles of transport viz., the king-bird, the Lord of the beasts, the chief of the snakes, the elephant king and the horses – all have come to pray to You for the gift to them of their powers to do their duty in Your service. It is auspicious dawn to You!”
Garuda, the Lord of the birds, the king of lions, Adisesha, the divine elephant Airavata and the divine horse Ucchaisravam are all noted as the retinue of the Lord Venkateswara. They are in intimate contact with the Lord and are of use to Him in transporting Him from place to place at His volition and sweet pleasure. They should have the energy and power to carry the Lord.
While the great Gods that rule the directions are themselves there for the mercy of the Lord to permit them to exercise their faculties in daily routine, it is but natural and appropriate that the attendants of the Lord should seek the Lord’s sweet will and pleasure to dynamite them and render them capable of using the powers inherent in them fittingly. These five divine animals represent the five senses with which the Jiva is gifted.
Unless they are regulated and used in offering to the Lord in the Lord’s way, the Antaryamin Iswara, Sri Mahavishnu, seated on the Lotus of the heart cannot be attained. It is for the proper use of the Indriyas or the five senses in the service of the Lord, to attain salvation.
Balaji Suprabhatam – Sloka 18
Sooryendu Bhouma Budha Vaakpati Kaavya Souri
Swarbhaanuketu Divishat Parishatpradhaanaah
Tvaddaasadaasa Charamaavadhi daasa daasaah
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Sri Venkatachala! The main deities in the court of Heaven, namely, the Sun-god, the Moongod, Angaraka, Budha, Guru, Sukra, Saturn, Rahu and ketu – the nine rulers of the planets – are here content to be the servants of the last grade servants of the servants of Your servants. It is Suprabhatam to You!”
The nine planetary rulers are controlled by the least of the servants of the Lord by their spiritual power and their intense devotion to the Lord of Sri Venkatachala. The destinies of all creation are under the sway of these planetary deities and they do not at any time swerve from their paths. They owe their very existence to the Lord and can never go out of their orbits.
Even they are subject to the control of the devotees of the Lord who are capable of achieving the unattainable through His grace, which has the power to offset their tentacles over the destinies of the Universe. Unless the Lord animates their initiative, they cannot function.
The supremacy and the omnipotence of the Lord are established in this piece extolling the Lord. Each planetary Lord has a distinct effect on the particular faculties of human beings and each is under the overall charge of the least-grade servants of the Lord.
Balaji Suprabhatam – Sloka 19
Tvatpaada dhooli bharita sphuritotta maangaah
Svargaapavarga Nirapeksha Nijaantarangaah
Kalpaagamaa Kalanayaakulataam labhanthe
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Sri Venkatachala! being sanctified by the holy dust of Your feet which they bear on their heads, Your devotees are disturbed thinking about the fact that this kalpa has to end someday and they have to go back to heaven or to salvation, which they are reluctant to do as they would be then missing this golden opportunity. It is an auspicious awakening to You!”
The devotees have now the rarest opportunity of direct contact with the Lord in full manifestation on the Holy Hill of Sri Venkatachala which has this spiritual eminence only in this Svetavaraha Kalpa) and not after that. It is stated in our Puranas that the highest spiritual efficacy now enjoyed by Sri Venkatachala would last only during this Kalpa after which it would dwindle.
Hence the devotees feel distressed that this extreme good fortune of theirs has to end one day and they are out to have the best of this splendid opportunity and make the most out of it by paying direct obeisance to the Lord. The dust of the feet of the Lord has the power to bestow everything desired by the devotee and gives the Lord’s protection to him.
An idea of what a Kalpa constitutes in years is given here. If the passage of the four yugas – Krita, Treta, Dwapara and Kali occurs 1000 times in rotation, it constitutes one Kalpa.
- Krita Yuga is made up of 17,28,000 years
- Treta yuga is 12,96,000 years
- Dwapara yuga is made up of 8,64,000 years
- while Kali-yuga lasts for 4,39,000 years.
Balaji Suprabhatam – Sloka 20
Tvadgopuraagra Sikharaani Nireeksha maanaah
Swargaapavarga Padaveem Paramaam srayantah
Martyaa manushya bhuvane matimaasrayante
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Sri Venkatachala! Such of the pure souls who have attained virtues entitling them to residence in Heaven and salvation, as they see the ends of the towers of Your temple, are overpowered by bliss, and like to be on the earth itself to be able to have the splendid opportunity of service to Your Holy Presence Here. It is an auspicious awakening to You!”
It is a known fact that their residence in Heaven lasts only as long as the punya accrued to the souls lasts. The moment that is spent, they have to come down to the earth again. Lord Sri Krishna said in the Gita – (tetam bhuktvaa swargalokam Visalam Ksheene punye Martyalokam visanti). They attain that Position because of their intense desire to do so and the consequent performance of sacrifices and other holy rites enjoined in the three Vedas.
Even after undergoing such troubles and difficulties and getting their desires gratified, they feel now that they are missing the readily available golden chance of meeting the Lord face to face in this Archavatara and enjoying the incomparable bliss, of His immediate presence and grace, before which the joy they might get in heaven pales into nothing.
Salvation does not give that privilege of feeling this bliss in the presence of the Lord. It only causes freedom from future births and deaths and hence the regrets of those souls.
Balaji Suprabhatam – Sloka 21
Sree Bhoominaayaka dayaadi gunaamrutaabdhe
Devaadhi deva Jagadeka Saranya moorthe
Sree Mannananta Garudaadibhirarchitaanghre
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Sree and Bhoo! the ocean of ambrosia of the divine attributes of mercy and the like the sole refuge of the Universe and the foremost of the prime divinities, with all riches, with the Holy Feet worshipped by Ananta, Garuda and other attendant deities! It is glorious dawn to You!”
The devotee refers here to the blissful qualities of the Lord Sri Venkateswara who is the very personification of all mercy, kindness, sympathy and Auspicious qualities. Mention is particularly made of the quality of mercy in Him for all creation is prone to commit faults and ‘apacharas’, unless the mercy of the Lord is invoked, there is no redemption for it.
He is the sole protector of all the world. The afflicted can find refuge only at His feet. The great Sri Sankaracharya, the divine manifestation of Lord Shiva on earth, has himself supplicated to the Lord in his ‘Shatpadi Stotra’ thus –
Damodara Gunamandira Sundara Vadanaaravinda Govinda
Bhavajaladhimathana MandaraParamandara Mapanayatvam me
Naaraayana Karunaamaya Karavaani Taavakaucharanau
Iti Shat padeeye madeeye Vadana Saroje Sadaa Varantu
“O Narayana! full of mercy, repository of all good and auspicious qualities! having the lotus in the navel that gave rise to Brahma, the creator, to create! exceeding beauty in His Lotus Face! O Govinda! I surrender unto You wholeheartedly at Your Feet! Let this Shatpadi stotra of mine be always in my mouth in utterance!”
The same sentiment is expressed by all the great Acharyas, Saints, mystics and divinities, not to speak of Vaishnavacharyas. Lord Venkateswara, who is Maha Vishnu, Damodara and Govinda, is the only ‘Saranya’ to all. Mercy is the Chief Quality of the Lord and the sole hope of all.
He has Himself said: “Those who think of Me and of Me alone without any other thought, I take up the responsibility of looking about their welfare and about their attaining the unattainable duly protecting their interests” – (Yogakshemam Vahamyaham) – He said.
This ‘Abhaya’ of the Lord is invoked here as it is a part and parcel of the ‘Viabhava’ or glory of the Lord. With all the devotees in this prayerful attitude disposed lovingly and reverentially towards Him, it is certainly an auspicious awakening to the Lord.
Balaji Suprabhatam – Sloka 22
Sree Padmanaabha Purushottama Vaasudeva
Vaikunta Maadhava Janaardana Chakrapaane
Sree Vatsa Chihna Saranaagata Paarijaata
Sree Venkataachalapate! Tava suprabhaatam!
“O Lord of Sri Venkatachala! having the Lotus in the navel! the most blessed of all personalities! son of Vasudeva, Lord of Vaikunta! husband of the divine Mother Lakshmi! killer of the Rakshasas called ‘Juna!’ Wielder of the discus! with the unique mark of Sri Vatsa! the shelter of all those that surrender to You! It is auspicious dawn to You!”
The significance of the various names ‘Sri Padmanabha, Purushottama, Vasudeva, Vaikunta, Madhava, Janardana and Chakrapani’ is to be thoroughly understood for grasping the full meaning of the sloka.
Padmanabha
The name Padmanabha is chosen first of all for the Lord’s navel forms, the source from which the lotus came out with the creator Brahma on it.
The Lord is thus the creator of the creator. He is supreme over all creation being the causative force for the one who creates. His glory is therefore indescribable and peerless. He is in the state of yogic repose and so that aspect is first prayed to appeal to the Lord’s Chaitanya for the benefit of the wakening world.
Purushottama
Next comes the blissful name ‘Purushottama’ – the best of all purushas, all the greatest among those with ‘Prana’ or life spirit. Naturally so. For He is the life of life and as such the first countable entity among the Purushas.
Vasudeva
The next blessed aspect of the Lord’s glory is the importance of the name ‘Vasudeva’. While the ordinary meaning is that He is the son of Vasudeva, the full understanding of the term adds to the Lord’s attributes. (Vasantyasmin jagatiti Vasuh, Vaasuschaasou devascha Vaasudevah) – He is the Lord who has all the worlds in Him.
They are let out at His sweet will and pleasure. Again (Vasah Nivaase Jagati Vasatyayamitivaa). He is Vasudeva, also because He is in the world – yet out of them and having them inside Him.
This signifies His all-pervasive quality. There can be nothing to His exclusion. He is in everything and outside everything. This name has thus added to the enumeration of the glory of Lord Venkateswara who is Jagatkarta, Jagatbharta and Jagaddharta – the creator, master and bearer of the worlds, the sustainer, hence appropriately (Vaasudeva).
Vaikunta
The name (Vaikunta) while it suggests the Lord’s residence in Vaikunta, has another meaning. He is called Vaikunta because, in one of His many manifestations, He was born to a highly blessed lady called Vikunta) in a certain ‘manvantara’. His grace is such that He assumes the human frame and grants boons to everyone who seeks His protection. The auspicious lady ‘Vikunta’ had the virtues that warranted His birth as a son to Her on par with Devaki and others.
The glory of the Lord is such that we mortals have the chance of His presence among us through the virtues of such rare Mothers. That sort of attainment of virtues can be achieved by the service of Lord Venkateswara only and many are waiting for the Lord’s waking up in the hope that someone among them of pristine character and holiness may be fortunate and blessed enough to catch the benevolent eye of mercy in that way.
Maadhava
The fifth name of (Maadhava) while it tells that the Lord is the dearest husband of Mother Sree, suggests another important meaning for it. (Madhooyate Satrooniti) – He strikes terror into the hearts of the vicious opponents. Sure it is this aspect of the Lord that is necessary on the part of Lord Venkateswara in this Kali age, so full of exuberant display of viciousness.
Also, Madhava means one who is born in the vamsa of Madhu, the son of Yadu. This is a particular meaning like Vasudeva being the son of Vasudeva.
Janaardhana
The sixth name invoked here is (Janaardhana) -(Samudra madhya vartino Janaanno Suraaraadrita Vaaniti Janaardhanah). The Lord is the one who had punished the giants called ‘Janas’ who lived in the middle of the sea and caused untold havoc.
Naturally, He is the one to protect us from the wicked and evil forces that are prevalent and bursting forth with violent energy in His ocean of Samsara, into which we are cast. He is called ‘Janardhana’ due to another fact (Pralaya kaale Janaansarvaanipi ardayateeti Janaardhanah) – He is omnipotent and makes all men suffer at the time of Pralaya or dissolution of the Universe.
In this terrible aspect, He is there to strike terror into all evildoers and make them stick to rules of conduct prescribed by Dharma failing which they would meet with their time of extinction and after. He is the (Laya kaaraka) – the destroyer of the world at the appropriate time.
Saptagireeswara – Chakrapaani
The seventh name mentioned here for this Lord of the Seven Hills, the (Saptagireeswara) is (Chakrapaani) – the wielder of the (Sudarsana Chakra – the discs) which is invincible and irrevocable except by Bhakti (devotion) and (Saranaagati – total surrender). There is nothing anywhere to stand against it and it never returns without accomplishing the task given to it.
These Seven Holy Hills of the Lord have all the characteristics of the Lord needed for the vanquishing of the rule of the wicked and in the assuring of protection to the meek and gentle, the holy and the virtuous. The Saptarshis are in His presence. How can it be otherwise than Suprabhatam to Him?
After recounting these seven blessed names of the Lord, the devotee makes a reference to the distinguishing identification mark of the Lord making Him unique, among all. He has the sign of the dot called (Sree Vatsa) on His breast. It is the characteristic mark and distinctive feature singling out (Mahaapurushaa) by its presence on the physiognomy of the concerned. He is thus the best among purushas – (Purushottama).
All can recognise the Lord by this mark of Srivatsa shining in full brilliance. He is full of all these attributes, the tree of (Paarijaata) in this ocean of samsara under which one can take shelter. For Parijata is that which is power of gratifying the desires of those who take shelter under it.
This sloka is thus of the greatest importance in the whole of Suprabhatam slokas of the Lord. On this, hinges the glory of the Lord.
Balaji Suprabhatam – Sloka 23
Kandarpa darpahara sundara divya moorte
Kaantaa kuchaamburuha Kutmala lola drushte
Kalyaana nirmala gunaakara divya keerte
Sree Venkataachalapate! Tava Suprabhaatam!
“Thou of the form of beauty par excellence before which the beauty of Manmadha pales into nothing, with looks of sweet love and longing towards the lotus breasts of Your dearest! The repository of all auspicious and pure attributes that are harbingers of all fame! O Lord of Sri Venkatachala! It is a blissful awakening to You!”
The Lord’s beauty is indescribable. His beauty had bewitched even Lord Siva, the conqueror of Manmadha, the God of love and beauty. He is (Pumsaam Mohana roopaya) – even making the males fall in rapture and become captivated by His super beauty. His beautiful and loving form which has been feasting on the lovable breasts of the Mother is prayed to here obviously for directing His irresistible love towards us also.
We can compare this with the second sloka of the Kanakadhara Stava of Sri Sankaracharya.
Mugdhaa muhurvidadhatee Vadane Murareh
Prematrapaa pranihitaani gataagataanee
Maataa drusormadhukareeva Mahotpaleyaa
Saame Sriyam disatu Saagara sambhavaayaah!
He says “The beautiful eyes of the Daughter of the ocean light on Her Lord’s face, like lady bee’s lighting on a black lotus, intense with love. When Her looks meet those of Lord Vishnu, they retrace their steps due to shyness and love. Thus goes on the traffic of those looks. In this traffic of looks of love, may a glance fall towards me blessing me with riches beyond measure!”
The devotee uttering the Suprabhatam of Lord Sri Venkateswara wants the look of the Lord which causes love to flow from the Goddess of Riches to pervade Him filled with the feeling of love, tenderness and control thus making Him fit to be received into their fold.
Balaji Suprabhatam – Sloka 24
Meenaakrute Kamata kola Nrisimha varnin
Swaamin Paraswatha Tapodhana Raamabhadra
Seshaamsa Raama Yadunandana kalki roopa
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord! who had taken the shape of the Fish (Matsya), the Tortoise (Koorma), the Boar (Varaaha) and the Man-Lion (Nrisimha), the shape of the Brahmachaarin (Vaamana) who became Trivikrama of Sri Rama, the wielder of the Axe and again Sri Ramachandra (the son of Dasaratha), who became the Rama in the Amsa of Adi Sesha (Balarama), who manifested as the brother of Lord Sri Krishna of the Yadu race and as Kalki! all for the well being of the Universe! O Lord of Sri Venkatachala! It is Suprabhatam to You!”
10 Avataras
The ten Avataras or descents of the Lord for the safety and prosperity are referred to here as they signify the glory of the Lord. It has been declared by the Lord in the Gita thus:
Yadaayadaahi dharmasya Glaanirbhavati Bhaarata
Abhyuthaanamadharmasya tadaatmaanam Srujaamyaham!
Paritraanaaya Saadhoonaam Vinaasaaya cha dushkrutaam
Dharmasamsthaapanaarthaaya Sambhavaami Yuge Yuge!!
Though the Lord has no births and deaths, out of His divine will, He will descend to the world on occasions when Dharma suffers a serious setback and the meek and the gentle are oppressed. He reestablishes Dharma, punishes the wicked, gives protection to the meek and the gentle and merges in His full entity.
The 10 Avatars of the Lord have been for this purpose only and they present the Glory of the Lord’s Grandeur and Greatness. Now the Archavatara has the full power of the Lord and He is reminded at this juncture of His previous descents to the world and prayed to for the upkeep of the same tradition.
His Leela-vibhuti is praised here for fulfilling the desires of all the divinities and devotees present there for paying obeisance to Him at dawn. The Buddha is not regarded as the Lord’s Avatara as orthodox tradition does not include Him in the list.
Balaji Suprabhatam – Sloka 25
Elaa lavanga ghanasaara sugandhi teertham
Divyam Viyatsarasi Hemaghateshu poornam
Dhutvaadya Vaidika Sikhaamanayah prahrushtaah
Tishtanti Venkatapate! Tava Suprabhaatam!
“O Lord of Venkatachala! The highest of Brahmins learned in Vedic lore and practice are here seated with joyful minds to worship You and are ready with the Holy waters of the Akasa Ganga water source, sweet smelling with the addition and aroma of cardamoms, cloves and camphor (Pachakarpuram), kept full in golden vessels. It is Suprabhatam to You!”
The Lord is informed that everything is kept reverentially and lovingly ready for the daily rituals with the Holy Vedic brahmins in attendance for the performance of His daily Ahnikas or daily ablutions. It is but proper that the highest among the mortals along the hierarchy of divinities, the retinue of the Lord, the saints beginning with the Saptarishis, the Lords of the planets and so on.
Balaji Suprabhatam – Sloka 26
Bhaasvaanudeti Vikachaani Saroruhaani
Sampoorayanti Ninadaih Kakubho Vihangaah
Sree Vaishnavaassatata mardhita Mangalaaste
Dhaamaasrayanti tava Venkata Suprabhaatam!
“The Sun-god is rising. The lotuses have opened in full bloom. The birds are filling all the directions of the sky with their chirpings. Sri Vaishnavas wishing for all suspiciousness eternally have come to seek refuge in Your divine residence. O Venkateswara! It is an auspicious dawn to You!”
All the devotees of the Lord following the Sri Vaishnava cult, have also gathered here as their well-being depends upon the Lord from whom alone they derive all auspicious things always. The whole sky is agog with the cries of joy of the birds which have been roused by the approach of the Sun’s rays.
The lotus flowers are opening in full bloom with the arrival of their friend and benefactor, the Sun god. Thus the whole arena is made ready by the Sun, the flowers and all nature with its birds and other creatures not to speak of Sri Vaishnavas for whom the Lord is the very life spirit.
Balaji Suprabhatam – Sloka 27
Brahmaadayassura varaassamaharshayaste
Santassanandana mukhaastvatha Yogivaryaah
Dhaamaantike Tavahi Mangala vastu hastaah
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord of Sri Venkatachala! The prominent among the Devaas like Brahma along with Maharshis, holy men like the best of the sages like Sanandana who rank foremost among the Yogins are near the temple precincts holding in their hands’ auspicious ingredients intended and proper for Your worship. It is a blissful awakening to You!”
Once again the Lord is reminded of the holy congregation assembled near the temple precincts eager to worshipping Him, the very personification of all auspiciousness. For time is going up and all are on pins and needles for the divine darshan of the Lord. Any delay cannot be suffered any more by them.
Balaji Suprabhatam – Sloka 28
Lakshmeenivaasa niravadya gunaika sindho!
Samsaarasaagara samuttharanaika Seto!
Vedaantavedya Nijavaibhava bhakta bhogya
Sree Venkataachalapate! Tava Suprabhaatam!
“O Lord! who forms the Abode of Mother Lakshmi! Ocean of all auspicious attributes free from all defects! the bridge to cross this ocean of samsara! whose glory is knowable through the Upanishads and other works of Vedanta! felt and enjoyed by all the devotees! O Lord of Sri Venkatachala! it is auspicious dawn to You!”
The grandeur of the Lord consists in His having the Divine Mother in His breast, thereby enabling Him to bestow all riches, material and spiritual, upon all devotees and making Him the ocean of all blissful qualities which are spotless. His help is necessary for ferrying us over this ocean of Samsara full of troubles and travails like the poisonous snakes, crocodiles and other evil creatures inhabiting the ocean.
Without Lord Venkateswara’s guidance by hand, we cannot get over them. The glory of the Lord is sung in the Vedas, the Upanishads and the other sacred texts flowing from the Vedas. It is known that devotees of the Lord can enjoy the grace of the Lord in full and they feel Him in them, about them, all around them and with them.
Balaji Suprabhatam – Sloka 29
Ittham Vrushaachalapate riha Suprabhaatam
Ye Maanavaah pratidinam patitum Pravruttaah
Teshaam Prabhaatasamaye Smruti ranga bhaajaam
Praagnaam Paraartha sulabhaam paramaam prasoote!
“Those humans who make it a point to utter this prayer of Suprabhata to the Lord of Venkatachala every day at dawn in this world, those devotees in the mortal body, will be blessed by it with the highest wisdom that leads to Brahman easily, being generated as a result.”
The composer of the Suprabhatam has the phalasruti or the enumeration of what will accure to the zealous utterer of these slokas by singing thus to wake up the Lord of Vrishachala, that is, Sri Venkateswara, in mortal parlance, in this sloka.
The Lord is the presiding deity of Dharma that leads one to self-realisation. Vrishachala is the manifestation of Dharma and the light of the Lord of that Hill lights on the devotee and illumines him giving him knowledge and wisdom for easily attaining the Lotus Feet of the Lord.
It is not possible in this Kali age for anyone to resort to or to subject oneself to the rigour austerities as in the other yugas for the attainment of godhead. It is only sankirtana of the Lord’s Glory and prayer to Him invoking His various attributes that can lead one to become pure of mind developing concentration and attuning it to the proper state fit to receive God’s light. It is Bhaktiyoga that leads to Gnanayoga.
Devotion to the Lord and uttering His name day in and day out makes one get Paramartha Gnana i.e., the knowledge of the great Brahman guiding him easily to attain salvation. This soul-stirring hymn to Lord Sri Venkateswara early in the morning every day is the sure rouser of this Pragna of Paramartha making one know the Truth i.e., God by the full grace of the Lord Himself.
