I salute Sri ParASara Muni whose VishNu PurANam praises the glory of EmperumAn’s Consort, Her guNa, Her wealth and the greatness of Her birth.

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lakshmI sahasram

prArambha stabakam

Slokam 1

lakshmI caraNa rAjIva lAkshA lakshita vakshase |
viSva sargAdi lIlAya venkaTa brahmaNe nama: ||

Word by Word Meaning:

• venkaTa brahmaNe nama: — Obeisance to the parambrahmam, Who has His abode in ThiruvEnkaTam hill.
• lakshmI caraNa rAjIva lAkshA lakshita vakshase — Whose chest is adorned by the red coloured foot decorations of Lakshmi
• viSva sargAdi lIlAya — Who creates, sustains and dissolves everything as a play.

Meaning:

Obeisance to Lord Venkateswara whose chest is adorned with the red color from the decorations on Sri MahA Lakshmi’s lotus feet. He is the Parabrahman who creates, sustains and dissolves everything as a divine play. He carries all these tasks with the help of Sri MahA Lakshmi.

Comments:

This slOkam is a MangaLa slOkam about ThiruvengadamudaiyAn. The poet constructed this slOkam to indicate that Lakshmi sahasram is about ThirucchAnUr ThAyAr, the queen (Pattamahishi) of the Lord of Seven Hills.

Satyam (Truth), Rtam (righteousness), jn~Anam (consciousness), anantam (being eternal), amalatvam (being blemishless) and Anandatvam (being blissful) are the six qualities of EmperumAn that are referred to as his “svarUpa nirUpaka dharmam” or His identity. TaittrIyOpanishad mantram defines Brahman as “satyam jn~Anam anantam brahama” (Brahman is True, Conscious and Infinite). Satyam denotes that Brahman possesses totally non-conditioned existence unlike the Jeevan and Prakrti, which do not have non-conditioned existence. The term “Jn~Anam” signifies the characteristic of consciousness, which is even without any contraction. anantam denotes Brahman and its nature of being without any limitation of place, time or substance.

In addition to the above three dharmams, one of the most important identity of EmperumAn is His Sriya:patitvam, the fact that He has Sri Devi or Piratti as His consort. It is only because of this identity He is called SrinivAsa Parabrahmam.

Swamy NammazhvAr refers to this in his pAsuram “agalagilEn iraiyum enRu alarmEl mangai uRai mArbhA” in ThiruvAimozhi. Sri AlavandAr in his StotraRatnam starts with “ka Sri: Sriya:” while establishing whom Paratvam denotes. Thirumangai AzhvAr addresses the Lord as “Thiruvukkum ThiruvAkiya Selvan”. EmperumAn is the Sri of Sridevi nAchiyAr. It is described in MaarkaNDeya PurANam that when MaarkaNDeya rishi saw the Lord floating on a pupul (banyan) leaf, he wondered who the baby was. To answer his query, the Lord pointed to His chest where Piratti was residing thereby indicating to sage MaarkaNDeyA that He is Sriya:pati, the Parabrahmam. The Lord’s Sriya: patitvam is referred to in the first line of the First slOkam.

EmperumAn is the creator (Jagat kAraNan), sustainer (Jagat rakshaNan) and the one who dissolves the Universe during praLaya. He created us, the jIvas, and gave us limited freedom to act. However, due to our ignorance, we do not realize His greatness and think we are the doers and enjoyers of our action and thus mire ourselves in the web of samsAra. We neither realize our sad state nor do we try to extricate ourselves from it. As we were not present to witness His incarnations (vibhava avatArams as Raama and KrishNa), the Lord took pity on us and appeared in His arcA form as ThiruvenkatamudaiyAn to attract us to Him through His beauty and ananta KalyANa guNams. Once we go near Him, He impresses us with His virtues and creates the desire in our hearts to be with Him forever (vadivazhagAlum seelatAlum vaseegarittuSwami Desikan, UpakAra Sangraham).

The poet praises Lord SrinivAsa in his first verse and prays that his effort of trying to compose Sri Lakshmi sahasram should become fruitful. Sustenance or “jagat rakshaNam” means removing the obstacles (anishTa nivrti) and granting the wishes (ishTa prApti). The poet prays to Lord Venkatesvara to remove all the obstacles during the creation of this stOtram.

Slokam 2

asadrSam aruNAbja drSam prasvinna payodhara sphuran mUrttim |
manasi dadhImahi satatam mAtAram mAtaram ca lokAnAm ||

Word by Word Meaning:

• lOkAnAm mAtAram — nArAyanA, Who measured the three worlds as Thrivikrama.
• asadrSam — (is) incomparable
• aruNAbja drSam — has the sun and the moon as His eyes
• prasvinna payodhara sphuranmUrttim — has His divine body like the hue of a water-laden rain cloud,

Word by Word Meaning (for Lakshmi):

• sadrSam — One who is equal to

• a (A) — nArAyaNA
• aruNAbja drSam — One who has eyes of the colour of the pink lotus
• prasvinna payodara spurat mUrttim — One, Who has breasts laden with milk,
• lOkAnAm mAtaram — Mother of the three worlds
• satatam manasi dadhImahi — let us meditate on Her eternally.

Meaning (1):

(for EmperumAn) — Let us meditate on EmperumAn who is incomparable, with the sun and the moon as His eyes and a divine body with the hue of a water-leaden rain cloud. He measured the three worlds when He incarnated as Trivikrama.

Meaning (2):

(for Piratti) — Let us meditate eternally on Sri MahA Lakshmi who is equal to Sri nArAyaNa in glory. Her eyes are beautiful like the just-blossomed lotus flower. She is the mother of the three worlds with Her breasts laden with nourishing milk for Her children.

Comments:

In this slOkam the poet has used a special technique where the words could be split differently to give different meanings (slEdai in Tamil).

When the words are split as below:

“asadrSam aruNa abhja drSam prasvinna payodhara sphurat mUrttim”, it refers to EmperumAn. He is unique (ottArum mikkArum ilAn, tanitirumAl). The Sun and the Moon are his eyes (candra sUryau ca netre). His body has the hue of water-laden rain cloud. He is the one who measured the three worlds with His feet when He incarnated as TrivikrAmA.

When the words are split as:

“a SadrSam aruNa abhja drSam prasvinna payodharam sphurat mUrttim lOkAnAm mAtaram satatam manasi dadhImahi” it refers to Piratti.

It means: Let us meditate on Sri MahAlakshmi who is equal to Sriman nArAyaNa in glory, has eyes like the beautiful red lotus, a body with breasts that secrete milk that nourish us; She is the Mother of the three worlds.

“asadrSam” means incomparable while “a sadrSam” means One who is equal to nArAyaNa, Who is represented by the letter (aksharam) “A a”.

“abhjam” means that which appears in water. Lotus appears in water while the moon is said to appear from ThirupArkkadal.

“paya:” means both water and milk and so payodharam means both clouds and breasts.

Slokam 3

prAtarambuja viDambilocanAm mAtaram trijagatAm upAsmahe |
SItaramya karuNAvalokanairyA tarangayati mangaLAni na: ||

Word by Word Meaning:

• trijagatAm mAtaram upAsmahe — Let us meditate on the Mother of the three worlds
• prAta: ambuja viDambi lOcanAm — Who has eyes like the lotus that bloomed at dawn
• yA — Lakshmi, Who
• sIta — removes the heat (anxieties) ramya — gladdens our heart,
• karuNA avalokanai: — glances soaked with mercy
• na: mangaLAni tarangayati — makes all that is good for us, Her children, occur to us like the waves.

Meaning:

Let us meditate on Lakshmi whose eyes are like just-blossomed lotus flower. She is the mother of the three worlds who removes the anxieties and gladdens the hearts of Her worshipers. Her compassionate glances towards us, Her children, will bathe us in ceaseless waves of mangalam.

Comments:

This verse praises PirAtti exclusively. The lotus that had just bloomed will have its beautiful color and freshness that could be compared to Piratti’s eyes (ambuja locani). The waves in the Ocean never cease to exist. Just like that the waves the mercy that PirAtti directs towards us will never end and will confer all that is auspicious to us.

The power of PirAtti’s compassionate glances have been saluted by SwAmi Desikan through the 15th slOkam of SrI stuti.

Arta-trANa-vratibhi: amrta AsAra nIlAmbhuvAhai:
ambhOjAnAm ushasi mishatAm antarangai: apAngai: |
yasyAm yasyAm diSi viharate devi drushTi: tvadIyA
tasyAm tasyAm ahamahamikAm tanvate sampadhoghA: ||

Meaning: Oh Periya PirAtti! Your glances have taken up the vow of protecting the sorrow stricken samsAris. When they fall on any one, they feel that a shower of nectar has fallen on them. Your kaTAkshams with the black hue makes one wonder whether they are the dark rainy clouds showering amrutam. They are beautiful like the lotus flowers blossoming at the sight of the first rays of the Sun. The KaTAkshams of such magnificence have no match. Wherever they fall, there the assembly of wealth fall chasing each other wanting to be the First.

Slokam 4

AcakrAyudhamA ca mAmaka guror-Acarya vargam bhaje
madhyasthairiha nAthayAmuna mukhair-mAnyai: sanAthIkrtam |
kshIrAmbodhi sutApayodharapaya: pUrA ivoditvarA:
yat vAcAm visarA jaganti nitarAm ujjIvayanti svayam ||

Word by Word Meaning:

• uditvarA: yadvAcAm visarA: — the deluge of words that have appeared as works of AcaryAs
• kshIrAmbodhi sutApayodhara paya: pUrA iva — like the flow of milk from the breasts of Lakshmi, Who is the daughter of thirupArkkadal
• jaganti svayam nitarAm ujjIvayanti — on Their own accord make the people of the world live well
• madhyasthai: — those are in the middle of the lineage of Acaryas, mAnyai: — those who should be worshipped by the people
• nAthayAmuna mukhai: — such as nAthamuni, AlavandhAr, SriBhashyakArar and Swami Desikan
• sanAthIkrtam — who add glory to the lineage
• AcakrAyudham ca AcamAmakagura: — starting from Sriman nArAyanA and ending with adiyEn’s AcaryA
• iha bhaje — I worship at this juncture when I am embarking on this effort of composing this Kaavyam.

Meaning:

I salute the lineage of Acaryas (AcArya paramparai) starting from Sriman nArAyaNan, which includes Sri nAthamuni, Sri AlavandhAr, Sri BhAshyakArar and Swami Desikan and ends with adiyEn’s own Acarya. The flood of their literary works save us naturally like the mighty river Sarasvati and the milk flowing from the breasts of Sri MahAlakshmi.

Comments:

The Lord created us and gave us the Vedas and sAstras to guide us. However, these PramANams (that which teach us about what should be known) could be interpreted correctly only with the help of a SadAcarya. The Acarya explains tattvA (knowledge on what is to be known), hitA (what is good and bad for us) and purushArthA (the goal of life). Thus the role of an Acarya is of utmost importance to us. All our PoorvacAryas (preceptors) have sung extensively about the role and the greatness of a Guru, who dispels the darkness of ignorance. Swami Desikan in his Guru Parampara sAram says that the Lord himself incarnated as Krishna, the Geethacaryan, to enjoy being an Acarya. Even one lifetime is not sufficient to describe the greatness of an Acarya. Sri Madhurakavi Azhvar has succinctly explained it in his “KaNNinuN sirutAmbu” by saying that the only God he knows is his Acarya, Sri NammAzhvAr (devumaRRaRiyEn).

In this work the poet salutes the lineage of Acaryas before embarking on the mighty task of composing his work. The Acarya Sri sUktis are equated to the mother’s milk, the mother being PirAtti. A baby sustains its life only because of its mother’s milk. The milk is the only source of food for the baby for its survival and nourishment. Its white color represents sattva guNa. The sweetness of the milk gladdens the one who drinks it. Both young and old could consume it. It never harms anyone who drinks it. Similarly EmperumAn and PirAtti are our parents. We are all infants with our limited knowledge and capacity. It is only PirAtti who knows what we need and when we need it. Her priyam or love for us comes to us through the Acarya Sri sUktis (milk of Jn~Anam) that are appropriate for us. It comes to us at the right time and at the right amount suitable for each one of us. The poet says that we were all like orphans not knowing who would protect us till the Acarya lineage with the PirAtti’s grace made us realize that we are the children of EmperumAn and PirAtti (sanAthI krtam).

It is interesting to remember that Swamy Desikan devoted ten of the 74 slOkams of SrI YatirAja Sapatati to AcArya Vandanam starting from Sriman nArAyaNan to Sri BhAshyakArar before going on to celebrate the Vaibhavam of YatirAjar. The first two of these ten slOkams on AcArya Vandanam are addressed to the Prathama Guru (PerumAL) and the next AcAryan in our sampradAyam (PirAtti):

kamapyAdyam gurum vande kamalAgrhamedhinam |
pravaktAc-chandasAm vaktA pancarAtrasya ya: svayam ||

— SrI yatirAja saptati, Slokam 1

sahadharmacarIm Saure: sammantrita jagat hitAm |
anugraha mayIm vande nityam ajn~Ata nigrahAm ||

— SrI yatirAja saptati, Slokam 2

Slokam 5

bhuvana jananIm tushTUshantI puro rasanA adunA
racayati namo vAce prAcetasAnana janmane |
janaka tanayA divyodantAmrta drava varshinIm
jagati kavaya: SrAvyam kAvyam grNanti avalambya yAm ||

Word by Word Meaning:

• jagati kavaya: — the poets of this world
• janaka tanayA — Janaka’s daughter’s (SIta)
• divya udantAmrta drava — history that is the wonderful nectar
• varshiNIm — are pouring
• yAm avalambya — following the path of VaalmIki
• SrAvyam kAvyam grNanti — are creating great kAvyam that are sweet to hear
• adunA — now
• bhuvana jananIm — Mother of the world
• tushTUshantI rasanA — that tongue that wanted to worship
• pura: — first
• prAcetasa — from VaalmIki’s,
• Anana — from his face
• janmane — that occurred
• tasyaivAce — to Srimad RaamAyaNam
• nama: racayati — utters nama:

Meaning:

My tongue salutes Sage VaalmIki, the son of PrAcetas Muni. His Srimad RaamayaNam was composed mainly to sing the glory of the mother of the Universe, Sri MahAlakshmi. His songs praise Sita PirAtti with words that are as sweet as the nectar. Great poets like KaalidAsa followed Sage VaalmIki’s style when they composed their poems.

Comments:

As the poet is starting the effort of singing the praise of PirAtti he is bringing to our notice the story of Sita PirAtti and Srimad RaamayaNam. RaamayaNa is one of the greatest epics of the world. It is called AdikAvyam as it was composed before any other work of its kind. It is said that Brahma made sage VaalmIki compose it by letting words flow from his mouth. Sage VaalmIki himself says that the major part of RaamayaNa is in praise of Sita PirAtti, “SItAyaha caritam mahat”. Other poets have followed Srimad RaamayaNa’s style when they composed their works. King Bhoja says this through his words “madumaya phaNitInAm mArga darSI maharshi”. Thus sage VaalmIki paved the way for the later poets who created kAvyams in praise of PirAtti.

Slokam 6

parASara munIshitu: praNatikarma kurmastarAm
ahIna guNa Sobhitai: amrta sAdhana utkanThibhi: |
yadIya krti sindhunA vimathitena yatnAd budhai:
prakASamiha nIyate parama pUrusha preyasI ||

In this sloka the poet has used words that are applicable to both Ocean and VishNu PurANam.

Word by Word Meaning (for the Ocean):

• ahIna guNa — with Vaasuki as the rope
• Sobitai: — those who looked beautiful
• amrta sAdhana utkanThibhi: — interested in obtaining the amrut
• budhai: avi vimathitena — churned by the devas using Mandara mountain,

Word by Word Meaning (for Sri VishNupurANam):

• ahIna guNa Sobitai: — One that has the qualities of a superb work
• amrta sAdhana utkaThibhi: — for those interested in obtaining moksham
• budhai: vimathitena — that examined well by great rishis

Word by Word Meaning (General):

• yadIya krti sindhunA — the ocean that is Sri ParASara’s VishNupurANam
• paramapUrusha preyasI — Lakshmi, Who is loved by VishNu
• iha yatnAd prakASam — is established as the one with great lineage, guNas and wealth
• tasya parASara munIshitu: — to that parASara munI
• praNatikarma kurmastarAm — let us bow down profusly.

Meaning:

Comments:

The Devas churned the ThirupArkkadal to get the life preserving elixir, amruth. They churned the ocean with the serpent vAsuki as the rope and the Mandara Mountain as the axis. “ahInaguNa Sobitai: sAdana utkaNThibhi: budai: vimathitena” describes this episode.

When split as:

“ahIna guNa Sobitai: amrta sAdhana utkaNThibhi:i budai: vimathitena” —

it refers to VishNu PurANam. Sri VishNu PurANam is considered as the PurANa Ratnam, a crown jewel among the puraNAs. It is the most important sAtvika purANa that is considered to be a pramAnam in its entirety. Those who are interested in understanding the greatness of Lakshmi will churn the VishNu PurANam and learn about Her emergence, auspicious attributes and Her wealth.

While ThirupArkkadal brought out MahAlakshmi, VishNu PurANam brings out Her greatness. One has to reach the depths of VishNu PuraNam to understand the greatness of PirAtti just like the diver who dives deep into the ocean to collect its riches.

The Devas in their ignorance sought amrtam to prolong their lives while the realized souls seek PirAtti who grants everlasting bliss (sAyujyambeing with the divya dampati eternally).

Slokam 7

datyAdatya kudrshTi sarpa garuDa: trayyanta vidyA guru:
SrImAn venkaTanAtha deSikamaNi: SreyAmsi bhUyamsi na: |
datse drshTilavena devi bhajatAm yA tvam vibhutvam rame
tasyA hanta tavApi yena vibhuta sushThu pratishThApitA ||

Word by Word Meaning:

• kudrshTi sarpa garuDa: — One who is like the GaruDa for the serpents of wrong knowledge
• trayyanta vidyA guru: — the AcAryA for the vedAnta vidya
• SrImAn venkaTanAtha deSikamaNi: — One who is the incarnation of ThiruvekatamudaiyAn’s sannidhi bell, possesses the wealth of j~nAnA, bakti and vairAgya and is called venkaTanAthan
• na: bhUyAmsi SreyAmsi datyAt — let him grant us all that is good
• ramE — Lakshmi
• yA tvam — Who, You is glorious
• bhajatAm — to those who worship You
• drshTilavena — by the power of a small portion of Your glances
• vibhutvam datse — You grant the capacity to be an emperor
• tasyA tavApi vibhuta — for You with such a great power, the capacity to be all pervading both by svarUpam and guNam
• sushThu pratishThApitA — was unwaveringly established
• hanta — wonderful

Meaning:

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