Oh people! Please read the Lakshmi Sahasram always with bhakti. It has esoteric meanings and words that are as sweet as the milk from the breast of Saraswati the devata for vAk.

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This is a mangala slokam for Swami Desikan. Here the poet says that Swami Desikan who is the SrimAn, one who has the grace of Sri, has established the vibhutvam of PirAtti categorically through his works. His Sri sUktis destroyed many misconceptions (paramatha vAdam) about the vibhutvam of PirAtti and Her equal status with the Lord as the means as well as the goal.

Comments:

Not knowing something is better than misunderstanding it. This is called “kudrshTi” or wrong vision. The kudrshTi referred to here is the misconception that PirAtti is a jIva, without omnipresence (vibhutvam), She is the goal to be reached and the upAya or the means as well. Swami Desikan through many of his works has firmly established that PirAtti is Vibhu with Her glory and capacity matching EmperumAn in every way. Swamy Desikan vanquished all the wrong notions about Her greatness through his works. He is the SrimAn who has the wealth of jn~Ana, bhakti and resolution or vairAgya. He is the incarnation of Thirumalai appan’s bell (venkaTanAtha deSikamaNi). When one worships him, he grants the worshipper Sreyas or what is good for him. With his divine glances he grants one all the wealth (omnipotent). His guNa and fame match that of EmperumAn and PirAtti.

KudrshTi is also called vakra buddhi (one that is not straight). The poet has compared such a buddhi to a snake. Swami Desikan’s works are referred to as Garuda, who is vedAtma or an embodiment of VedAs. Thus we understand that all of Swami Desikan’s works are in line with what is found in the VedAs.

Swami Desikan

Slokam 8

SIta jyoti: Sikhari nagarI sAgarAmbhodharAde:
jalpam jalpam jaladhi tanaye hanta mithyA samrddhim |
nirviNNA me nanu bhagavatI bhAratIyam tvadIyam
stotram citram sphurati janani svairamArabdhukAmA ||

Word by Word Meaning:

• Sita joyti: — Moon
• Sikhari — Hills
• nagarI — Towns
• sAgara — Ocean
• ambhodharAde: — Clouds etc
• jalpam jalpam — praising them excessively
• mithyA samrddhim — for qualities that they do not possess
• nirviNNA bhagavatI iyam bhArati — my tongue (vAkdevi) decided its presence has become useless
• tvadIyam — Your
• citram — One that causes wonderment due to its word usage and meaning
• stotram — this work of worship
• ArabdhukAmA — wishing to start svairam sphurati — is glowing by itself

Meaning:

So far my tongue has sung the praise of the moon, mountain, towns, oceans and the clouds exaggerating their glory. However, now my BhAratI or speech has decided to sing a fantastic poem praising your glory and it has already started glowing.

Comments:

A great work is called kAvyam. KAvyam can be of two types the short kaNDa kAvyam or the more elaborate mahA kAvyam. In the mahA kAvyam, the poet describes everything in great detail while in the short siru kAvyam only a few items are described in detail. With the poet’s literary liberty he exaggerates the details (mithyA samrddhim). The poet says that his tongue has so far engaged in such elaborations that are not true. Only when his speech started to praise PirAtti, his vAk lost its falsehood and started uttering glorious words that made PirAtti glow.

Slokam 9

madAndha kshoNIpatyapasadamana: prINanakrte
namaskArAn brUmo bhagavati camatkAra vacase |
vidhAtrIm Anandam vipulamiha cAmutra ca tava
stutim prastautvamhobhara nirasanAyAdya rasanA ||

Word by Word Meaning:

• bhagavati — Bhagavati!
• mada — false pride due to their wealth
• andha apasada kshoNIpati — lowly kings
• mana: prINankrte — to gladden their hearts
• camatkAra vacase namskArAn brUma: — we are bowing to those smart words and telling them goodbye
• adya rasanA — the tongue that has by good grace has started praising You
• iha ca amutra ca — here in this world and the next
• vipulam Anandam vidhArtIm — that gives immense happiness
• tava stutim — Your praise
• amhobhara nirasanAya prastautu — let it start to get rid of the load of sin.

Meaning:

My words have so far been used to bring happiness to kings who pride themselves of their wealth. Only now my tongue has started to let go of the burden of singing their praise (bhara nirasanAyAdya) and started singing Your glory. You are Bhagavati. By praising You, my tongue has started redeeming itself from its previous sins.

Comments:

In this poem the poet says sarcastically namaskAram to his previous evil deeds of praising the kings. One needs a lot of courage to give up actions that bring in a lot of material comfort even though the action itself may not be good. The poet says that now his good karma has started acting and that is why he got the courage to leave his old ways. PirAtti who is Bhagavati, One who possesses jn~Ana, bala, aiSvarya, vIrya, Sakti and tejas, is capable granting all the worldly comforts and eternal bliss that he does not have to resort to his past deplorable activities.

Slokam 10

tat tAdrk racanA vidagdha rasanA kaNDUti nirdhUtaye
kecit nIca vicAra gocara giro gradhnanti mithyAkrtim |
svam vAgbrahma purANa jihmagaSira: kampAvaham pAvanI
kartum devi vayam puna: tava kathArambhAya jrmbhAmahe ||

Word by Word Meaning:

• he devi — Lakshmi!
• kecit — those who are not even worthy to called poets
• tat tAdrk — worthless
• racanA rasanA kaNDUti nirdhUtaye — to remove the itch of their tongues that can compose songs
• nIca vicAra gocara gira: — have engaged in describing lowly things
• mithyAkrtIm gradhnanti — are creating works of falsehood
• (but), vayam puna: — For our work however
• purANa jihmaga: — One who is ever present and is an expert in Sanskrit grammar namely AdiSeshan
• Sira kampAvaham — will approve it by shaking his thousand heads
• svam vAgbrahma pAvanI kartum — to cleanse my words
• tava kathArambhAya jrumbhAmahe — have started to describe about You.

Meaning:

Some poets satisfy the creative urge of their tongue by creating works praising things that should be shunned. With Your grace I am now proceeding with great fervor to create LakshmI sahasram that describes Your glory so that even AdiSesha who is an expert in Sanskrit will wave his thousand heads and accept it to be good. This will help me cleanse my tongue of all the evil that it created before.

Comments:

The poet describes his words as “vAk brahmam”. Our siddhantam says that sabdam or sound is anantam or everlasting. All our pramaNAs say that Brahmam is also anantam, one without a beginning or end. Praising PirAtti who is anantam by vAk that is also anantam is thus justified.

Slokam 11

SayyA Sabda guNAnuSAsana caNA chandomayam vAhanam
sodaryastu kalAnidhi: tava rame sUnu: ca vANIpati: |
tasyAste purata: stavam mitamati: prAjn~ocitam SrAvayan
gunjAvikrayiNa: SrayAmi padavIm mANikya punjApaNe ||

Word by Word Meaning:

• rame! — Lakshmi!
• tava SayyA — Your bed is AdiSeshan
• anuSAna caNA — (who) composed vyAkaraNa sutrams
• Sabda guNA — explaining the nature of the words,
• vAhanam — Your vAhanam GarudA
• chandomayam — is incarnation of chandas, he is vedasvarUpi,
• sodaryastu — Your brother chandran
• kalAnidhi: — has the wealth of arts,
• sUnuca — Your son BrahmA
• vANIpati — is the consort, Sarasvati the devata for vAk,
• mitamati: aham — I with my limited knowledge
• tasyAste purata: prAjn~ocitam — in front of these learned company
• stavam SrAvayan — to make You and these leaned men listen to my work.
• (is like someone) mANikya punjApaNe — in a jewel market
• gunjAvikrayiNa: padavIm SrayAmi — (like a merchant) selling worthless beads.

Meaning:

Lakshmi! Your bed is AdiSeshan who is an expert on vyAkaraNa sUtrams, Your vAhanam GarudA is the incarnation of chandas, he is vedasvarUpi, Your brother chandra has the wealth of arts, Your son BrahmA is the consort of Sarasvati who is the devatA for vAk. When You are in such an esteemed company I with my limited knowledge should remain quiet. Instead I have embarked on composing this work. This situation seems comparable to a merchant selling worthless beads in a jewel market that deals only with the precious gems.

Comments:

It is appropriate for the ignorant to remain quiet in the midst of the learned (viSeshata: sarvavidAm samAje vibhUshaNam maunam apaNDitAnAm). The poet says it is appropriate for him, the ignorant, to remain silent in front of PirAtti who is surrounded by the learned (paNDita:). He explains who the paNDitAs are. Lakshmi’s bed or SayyAsanam is AdiSeshan. He incarnated as PaaNini and created the Sanskrit vyAkaraNa sUtrams or grammar. Grammar defines how words should be used and how they should be pronounced. This is called “anuSAsanam”.

Prose and poetry are two types of creative literature. Of these, the poetry or padyam is based on how words are arranged in a line or in a paragraph. This is called “chandas” or meter. Chandas also means Veda. Lakshmi’s vehicle is GarutmAn. Vedas say that his two wings are GaayatrI and JagatI chandAs. His head represents trivrt chandas. Thus GarutmAn is veda incarnate or Veda svarUpi.

Next the poet praises Chandra or the Moon god who emerged along with Lakshmi from thirupArkkadal. He is called KalAnidhi. The waxing and waning of the moon are recognized as his Kalais. He loses them during waning and regains them during waxing.

Lakshmi’s son BrahmA is the god of words who has Sarasvati as his consort-vaaNIpati.

Thus Sri MahA Lakshmi is surrounded by so many paNDitAs. The poet says that his presence in such an august gathering is like a merchant who sells worthless beads without any shame in the midst of those who sell expensive gemstones.

Slokam 12

kavInAm pratnAnAm kabaLita sudhAsvAdimamadai:
anUcInai: stotrai: SrutijaDimabhAjo janani te |
ajAmitvAyaiva stavam imam akUpAra tanaye
viyAtA grathnImo vihasana padai: kairapi padai: ||

Word by Word Meaning:

• janani — Mother!
• akUpAra tanaye — Daughter of thirupArkkadal
• viyAtA: — Not worrying about ridicule and talking like a buffoon
• vAyA — We (are standing before)
• pratnAnAm — very ancient
• kavInAm — poets like VaalmIki and ParASara
• kabaLita sudhA AsvAdima madai: — One that is proud of possessing the sweetness of nectar
• anUcInai: — occurs repeatedly
• stotrai: — works such as RaamAyaNam etc. that praise You
• SrutijaDimabhAja: — (Your) ears that are tired or not enthusiastic
• ajAmitvAyaiva — to remove that exhaustion
• vihanasana padai: — (we are presenting our eulogy) that which will be ridiculed by experts
• kairapi padai: — (with) angry unpleasant words
• imam stava grathnIm — we are composing this stotram (as Your stuti)

Meaning:

Mother, without worrying about ridicule I am standing in front of You and singing this eulogy. I am presenting my work to You with the hope that it will provide a comical relief for Your ears that are accustomed to hearing great words of praise from expert poets such as VaalmIki and ParASara. It will be just like a jester who provides comical relief in a King’s court where serious matter is discussed always.

Comments:

A jester is an important character in any play. His comical act relieves the monotony in the play. The poet compares himself to a jester in this sloka. He says that his songs will provide a comical relief to Sri MahAlakshmi Whose ears must be hearing the sweet praises of great sages like VaalmIki, ParASara and Sukha all the time. This song is an example of the poet’s humility (vinayam).

Slokam 13

vidvadbhya: svadamAnaya: yadanayA viSvAmba na adhIyate
stutyA te sukhamajn~a cetasi drshatprAye na dUye tata: |
gAndharvI hi purandarAdi SirasAm AndoLayitrI ciram
gIti: sA badhirAnna nandayati cetkim chinnametAvatA ||

Word by Word Meaning:

• viSvAmba — Mother of the Universe!
• vidvadbhya — knowledgeable poets
• anayA te stutyA — this stotram that praises You
• svadamAnayA — that which contains esoteric words, meanings and embellishments.
• drshatprAye ajn~a cetasi — in the minds of the ignorant who cannot comprehend,
• sukham na dUyate tata: — that fact that it does not gladden
• aham na dUye — (this) does not make me sad
• gAndharvI gIti: — (since) the music sung by gandarvAs, celestial beings in Indra’s court
• purandarAdi SirasAm AndoLayitrI: ciram — will make the enjoyers shake their head in appreciation for a long time
• sA gIti: — the same songs
• bhadirAn na nandayati — do not make the deaf in the court happy
• etAvatA — by this action
• kim chinnam — is there any (intrinsic) disgrace to the songs.

Meaning:

Mother of the Universe! Knowledgeable poets will find esoteric words, meaning and embellishments in this work. However, if the ignorant cannot comprehend the meanings then it does not sadden me. Deaf ears will not appreciate the beautiful music sung by celestial maidens in the court of Indra. It is not the fault of the music but that of the receiver.

Comments:

In this sloka the poet says that his sloka has some esoteric parts that are difficult to understand. He cites an example to explain that it is not the fault of his slokas. When apsaras (celestial maidens), sing melodiously in Indra’s court, Indra would enjoy it while a deaf person will not appreciate it. It is not the fault of the singer or his song but the one who receives it.

Slokam 14

vaktum naiva caturvidhA Srutirasau IshTe na cAshTa Sruti:
no cakshu: Srutirapyaho tava guNAn nArAyaNa preyasi |
stotum tvAmapi tAmaham vyavasito dUram hanUman mukhai:
durlangham jaladhim tarItu manasa: pangordadhe cApalam ||

Word by Word Meaning:

• nArAyaNa preyasi — Sriman nArAyaNa’s dearer Consort, Lakshmi!
• caturvidhA asau Sruti: — the four types of Vedas that are recited now
• vaktum naiveshTe — are not capable of describing fully
• tava guNAn — Your qualities
• ashTa Sruti: — not even by eight eared BrahmA
• cakshu:Sriti — not even by AdiSesha who has his eyes as his ears
• aho? — Isn’t this surprising?
• dUram jaladhim — the expansive ocean
• durlangham — could not be crossed
• hanUman mukhai: — even by Hanuman, JambavAn and Angadan
• stotum vyavasita: aham — I who has started to praise
• tAm tvAmapi — You with such greatness,
• tarItu manasa: pango: cApalam dadhe — my temptation is like a person without legs who is trying to cross the Ocean.

Meaning:

The consort of nArAyaNA! Even the four Vedas, the eight eared Brahma or AdiSesha cannot describe Your glory fully. My attempt towards explaining Your guNaas is like a person without legs trying to cross the mighty ocean that even the most capable HanumAn could not do on his own.

Comments:

Among the innumerable kalyaNa guNams of PirAtti, the Upanishads tried to explain Her blissfulness or Anandatvam. They finally gave up saying “yato vAco nivartante”. The poet says that while even the four headed Brahma and thousand-headed AdiSeshA could not describe Her glory completely he with his limited mental capacity, forgetfulness and easily tiring nature cannot even attempt to describe it. It is as impossible a task as a man with no legs trying to cross the ocean. Even the mighty HanumAn crossed the ocean only between Mahendra and Trikuta Mountains. He did not cross the entire ocean. Similarly no one can explain Her magnificence completely.

Slokam 15

garvat durvasudhApati stutipara vyAhAra kUpAndhatA
nirviNNASaya esha venkaTakavi: pankeruhAvAsini |
adya tvat guNa varNanAmrtarasai: Ananditum jrumbhate
cincAparNa rasAvasanna rasana: puNDrekshusArai: iva ||

Word by Word Meaning:

• pankeruhAvAsini — One, Who resides on the cool lotus
• garvat durvasudhApati — the lowly and vain kings
• stutipara vyAhAra — the words that praise them
• kUha — due to the great fog
• andhatA — ignorant
• nirviNNASaya — one who considers his life so far as waste
• esha venkaTakavi — I, this VenkaTakavi
• tvat guNa varNana — description of Your qualities
• amrtarasai: — the sweet nectar drops
• cincAparNa rasa — having tasted the sour tamarind leaves
• avasanna — saddened
• rasana: — one with such a tongue
• puNDrekshu sArairiva — as if tasted the sweet sugarcane juice
• adhya Ananditum jrumbhate — is starting to be joyful.

Meaning:

Lakshmi who resides on the cool lotus! So far I have praised lowly and vain kings with words that covered their bad qualities like the fog. Now my vAk has started praising Your greatness. A tongue that has tasted the sour tamarind leaves will be overjoyed to taste the sweet sugarcane juice. Similarly my tongue is enjoying the sweet nectar of words that are Your praise that confer eternal bliss.

Comments:

In this sloka, the poet says that he is not attempting to describe all the kalyaNa guNams of PirAtti. If he attempts such a fruitless effort he will become the subject of ridicule for others. The kalyaNa guNams of PirAtti are as huge and as sweet as the mighty ocean. The kavi says that he is trying to redeem his past sins by receiving the spray from the waves that the ocean produces.

The month of Thai has dew in the early mornings. The visibility is very bad if one goes out late night. The fog will even block the sunlight till late morning. Thus it is impossible to see one’s surroundings clearly. The poet compares the time he spent so far, praising the Mogul kings to winter and his words of praises to the fog. He says that the fog has lifted now and he is clear about whom he should adore and how he should lead his life.

The poet also uses the simile of a person who had so far tasted only the sour tamarind water. Such a person would be thrilled to taste the sweet sugarcane juice now. The poet uses the name “puNDdrEkshu” to indicate the sweetest type of sugarcane. By using the word “jrmbhate” he makes it clear that his attempt to compose the slokas is under PirAtti’s control.

Slokam 16

nAham jAne navarasagatI: na artham akshuNNamanyai:
na alankarAnapi na ca vaco gumbha gambhIrimANam |
stotum mAta: tadapi bhavatIm tyaktalajjo yate aham
mantum kim tu prathitakaruNA kshantum arhasi amum tvam ||

Word by Word Meaning:

• aham navarasa gatI na jAne — I do not know the nine types of rasAs when they occur and how to express them in words
• anyai akshuNNam na artham — I do not know the usages such as sakhyam lakshyam etc.
• alankArAn na jAne — I do not know usages such as (sledai — double entendre)
• vaco gumbha gambhIrimANam — (I do not know) the majesty of groups of words.
• tadapi tyakta-lajja: — Even then shamelessly
• bhavatIm stotum yate — I am attempting to create this work praising You.
• kim tu — So
• prathitakaruNA tvam — You are well known to forgive mistakes
• amum mantum kshantum arhasi — it is fit to excuse this blunder also.

Meaning:

I do not know the nine types of rasAs special usages such as sakhyam, lakshyam, double entendre. I do not know how to express an idea using majestic words. Still I am attempting to create this work praising You. You, who is well known to forgive mistakes, should excuse this blunder too.

Comments:

For a kAvyam to be good, it has to express different feelings, vibhavam, anubhAvam, words, similes, analogy etc. It should not contain faults such as repetition of the same idea or incomplete explanation. The slokas that are a group of words should have inner meaning and convey the feelings correctly. The poet should have the capacity to use these in the correct places. The poet says that he has none of these capacities but he has shamelessly started composing this kAvyam only due to his bhakti. He is doing it only because he knows that Sri MahA Lakshmi will forgive any grave mistake he may commit in the process. He prays to Her to pardon his mistake of embarking on the process of composition and any mistakes in the composition itself.

Slokam 17

cakshushmanta: SaraNakamale cakshushA Srotravanta:
Srotre bhUme: janani jagatAm janmavantopi na sma: |
vaktrANyAsan bhagavati na shaT panca catvAri vA na:
kasmAdasmAn na hasatu jana: stoshyata: tvat guNaugham ||

Word by Word Meaning:

• jagatAm janani — Mother of the world!
• bhagavati — Bhagavati!
• SaraNa-kamale cakshushmanta na sma — We will not become Gauthama who has eyes on his feet
• cakshushA Srotra vanta: — We will not become Padanjali who has his eyes as ears (snake)
• bhUme: Srotre janmavanta: — We will not become VaalmIki who emerged from an anthill that is the ear of the earth
• na: shaT panca catvArivA vaktrANi Asan — We do not have four, five or six faces (still) stoshyata: asmAn — I, the incapable who has started to praise
• tvat guNaugham — Your assembly of good qualities.
• jana: kasmAt na hastu — Why wouldn’t the people laugh at me?

Meaning:

Bhagavati, MathA! I am not as aware of Your qualities as Sage Gauthama who has eyes on his feet. I have not heard Your greatness as well as Sage Patanjali who has his eyes as ears or Sage VaalmIki who emerged from the anthill that is the ear of the earth. I do not have great capacity to like Brahma who has four faces or Siva who has five faces or Muruga who has six faces. Still I am attempting to praise you. Why wouldn’t people laugh at me?

Comments:

Sage Gauthama who has an eye on his legs, Sage Patanjali who is AdiSesha’s incarnation and who has eyes as ears, Sage VaalmIki who emerged from an anthill that is described by the Vedas as the earth’s ears, Muruga who has six heads, Siva who has five heads, Brahma who has four heads or sages who are as powerful as those mentioned above are capable of praising your greatness. I am just the opposite of these stalwarts with very limited capacity. Still I am starting to sing your praise. I am sure everyone will ridicule me.

The poet who is an expert in tarka, vyAkaraNa, mImAmsa, VedAnta and who has created more than hundred great works shows his humility through this slokam.

Slokam 18

abhUmi: tvat bhUma janani jaratInAm api girAm
asau kasmAdasmA drsa krSa manIshokti vishaya: |
aSakyAnAm aurvAgnibhi: api nipAtum nidhim apAm
apAram tam pAtum maSakaSiSuka: kim prabhavati ||

Word by Word Meaning:

• janani — Mother!
• jaratInAm — ancient
• girAmapi — words (of) the Vedas
• abhUmi: — immeasurable
• asau tvat bhUmA — greatness of your guNAs
• kasmAt — how
• asmAdruSa — those like me
• krSa manIshA — those with very limited knowledge
• ukti — speech
• vishaya: — will cover it
• aurvAgnibhirapi — by even the fire padapAgni
• nipAtum — to drink without any leftovers
• aSakyAnAm — impossible
• apAm tam apAram nidhim — the ocean that is the greatest of all the water bodies
• pAtum maSakaSiSuka: kim prabhavati — can a just born baby mosquito have the capacity to drink it completely?

Meaning:

Mother! Vedas the words of the ancient cannot describe Your immeasurable greatness. How can some one like me with limited knowledge do justice to it? A just born baby mosquito cannot drink the water of the ocean that cannot be dried out even by the powerful PadapAgni exhaustively.

Comments:

Just like BhagavAn, PirAtti also has countless kalyaNa guNams and every one of them is like an ocean. VedAs that are eternal and not created by anyone cannot even praise one of them completely. Given this situation how can I, who has been around only for a short time, with limited resources and capacity praise you sufficiently? All the waters in the world join the ocean. But the ocean does not swell and swallow the world as a result of the inflow. The fire padapAgni is said to evaporate the ocean’s water and keeps it in check. Even the padapAgni cannot evaporate the ocean completely. The smallest living thing we could see in this world is the offspring of a mosquito. Can such a small creature drink the water of the entire ocean? Similarly how can I, a small mosquito, try to praise, you, the one with kalyaNa guNaa like an ocean?

The similes used by the poet are very imaginative. His knowledge and creative power are evidently at display in this slokam.

Slokam 19

prakrshyantAm asmatparam itara kAle vidhimukhA:
vayam mAta: te vA tava nuti daSAyAm samadhiya: |
nikarsha utkarshau stAm niSi tu SaSikhadyota mahaso:
divA ko vA bhedo dinakara karavrAta jaTile ||

Word by Word Meaning

• mAta: — Mother!
• vidhimukhA: — those who are omniscient such as BrahmA
• itara kAle — while describing something elementary
• asmat prakrshyantAm — let them be honored as they are more knowledgeable than me.
• vayam vA — We with our limited knowledge,
• te vA — they with unlimited knowledge,
• tava nuti daSAyAm — while describing your infinite qualities
• samadhiya: — are equal.
• niSi — in the dark night
• SaSi khadyota mahaso: — the light emitted by the moon and the fireflies
• nikarsha utkarshau — greatness and ordinary
• stAm — (a difference) exists
• dinakara karavrAta jaTile divA — in the day when the Sun is shining brightly
• ko vA bheda: — is there any difference between them?

Meaning:

Mother! I am equal to the omniscient Brahma when both of us are singing Your praise. Even though the amount of light emitted by the moon and the firefly are different in the night, in the presence of the sun both of them appear dull. Similarly both, my limited capacity and his unlimited knowledge and power are insufficient in singing Your glory completely.

Comments:

The moon is praised for its cool bright light. The light emitted by a firefly fails in comparison to it. However, this phenomenon is seen only in the night. During the day both of them appear dull in the presence of the Sun. The poet says that though his creative capacity fades to nothingness in front of Brahma’s creative power both their capacities are inadequate to praise PirAtti. In this respect both their mental prowess are identical.

This poem is similar to Sri AlavandhAr’s expression in Stotra Ratnam where he says the difference between four-faced Brahma and himself is as much as that between a mountain and a speck. However, when both of them are immersed in the ocean of Bhagavat anubhavam there is no difference between them. A mighty mountain and a speck submerged in the ocean will not look any different for an observer from outside.

Slokam 20

vAgbhi: korakitAni te racayata: stotrANi vANIpate:
asmAkam sumitAm stutim kalayatAm api amba tulyam phalam |
kauberIm SriyamAnaSe bahutarai: kaScit tapobhi: cirAt
enAmASu kucela eva jagrhe dhAnA pradAnAdapi ||

Word by Word Meaning

• Amba — Mother!
• vAgbhi: — by the words uttered by the four faces
• korakitAni — infinite
• te stotrANi — Your praises
• racayata: vANIpate: — BrahmA the husband of Sarasvati is carrying out
• sumitAm stutim — (where as) very simplistic praises
• kalayatAm asmAkam api — (are) done by us
• (for both of us) phalam — the result
• tulyam — is the same.
• kaScit — a YakshA
• bahutarai: — doing penance refraining from food etc.
• kauberIm — KuberA’s
• Sriyam — wealth
• cirAt AnaSe — received it after a long time
• kucela: — KucelA
• dhAnA pradAnAdapi — by giving a simple fist full of pounded rice
• enAmeva — the same KuberA’s wealth
• Asu — very quickly
• jagrhe — got it.

Meaning:

Mother! The great words of praise of the four faced Brahma and my work that is very elementary are identical in their capacity to give the desired result. A Yaksha who performs severe austerities to obtain wealth like the Kubera is equal to the humble SudhAma who obtained the wealth by offering a fist full of pounded rice to Sri Krishna.

Comments:

Even though both Brahma and the poet are incapable of praising the glory of Sri MahAlakshmi completely, the poet says that the way they describe Her glory are very different. When Brahma who is the husband of vAk devi Sarasvati praised Sri MahAlakshmi, His praise was superb and displayed His vast knowledge about PirAtti’s inherent nature. Compared to Him the poet’s description is as low as a meadow when Brahma is like the mountain. However, the fruit of both their actions remain the same. A Yaksha once performed great austerities such as standing in neck deep water during rain, standing the midst of fire on all four sides during summer and eating only once a year and doing tapas. At the end of it he received great wealth. However Kucela got such a wealth quicker than him by offering a little beaten rice (aval) to Lord KrishNa. Thus the end result was the same in both the situations.

This sloka is an example of Sri VenkatAdhvari’s faith (mahA viSvAsam) in prapatti as the moksha upAyam. The line which talks about the severe austerities the Yaksha performed to get the wealth that SudAmA got with a hand of aval tells us the difference between bhakti and prapatti as the moksha upAyam. The moksha prApti a bhakti yOgi gets after a long struggle is easily obtained (kshaNa kartavyam) by a prapannan.

Slokam 21

Asan dhanyatamA: guNAn tava bahUnAsvAdya SakrAdayo
grhNanto api guNArNava amrtakaNAn mAta: krtArthA vayam |
AcAmanti sudhAjharAn sumanasa: dvitrAmScakorA: kaNAn
aiNAnkAna viSeshamArti Samanam tatra ubhayeshAm api ||

Word by Word Meaning:

• mAta:! — Mother!
• SakrAdaya: — Indra and other devAs
• tava bahUn guNAn AsvAdya — sing Your praise and enjoy your numerous kalyANa guNas
• dhanyatamA: Asan — (and) received the benefit of their birth
• vayam — We
• guNArNava amrta kaNAn — the droplets of nectar that are your guNAs
• grhNantopi — even when we enjoyed such a small amount
• krtArthAm — received such a benefit
• sumanasa: — devas
• aiNAnkAt — the moon’s
• sudhAjharAn AcAmanti — drink the rays
• cakOrA: — the cakOrA birds
• dvitrAn kaNAn — only two or three rays
• tatra — in the process of consuming the moon’s rays
• ubhayeshAmapi — between them
• Arti Samanam — being relieved of hunger
• aviSesham — no difference.

Meaning:

Mother! Indra and other devas sing Your praise and enjoy Your numerous kalyANa guNaas. I am eulogizing a few of Your guNaas and enjoying their sweetness. Both of us are equal in our experience of happiness. While the devas enjoy a great amount of moon’s rays a cakOra bird derives the same amount of satisfaction with a few moonbeams.

Comments:

Devas enjoy the amruth from moon’s rays first. “prathamAm pibate vahni” means Agni the lord of fire drinks the moon’s rays first. Devas’ hunger is satiated only when they take in a lot of amruth from the rays. There is a bird called “cakOram” (also called anRil in Tamil) that is also said to drink the moon’s rays. Enjoying even a few of moon’s rays (kalai) is sufficient for it to survive. When Sri MahA Lakshmi appeared from ThirupArkkadal, the Devas and Indra praised Her according to their capacity. With their immense capabilities they were able to praise Her greatly and enjoy the bliss. The poet says that a simpleton like him is enjoying a few drops of PirAtti’s kalyaNa guNa sAgaram. He cannot take in any more and that itself confers great bliss to him. If one considers satisfaction as the criterion, both the Devas and the poet attained it. He feels that he is qualified thus to eulogize her.

Slokam 22

devi SrI vrshaSaila deva dayite dAkshiNya paNyakshite
mAta: sAhasata: tava stavam imam kartum pravrttasya me |
unmIlantu param gira: tava kara alakankAra pankeruha
prenkhattunga shaDanghri sangha visarat jhankAra SankAkarA: ||

Word by Word Meaning:

• vrshaSaila deva dayite — the Consort of SrinivAsA, who resides on VrshaSailam,
• devi — the goddess of the three worlds
• dAkshiNya paNyakshite — One who beautifully gains the attention of anyone,
• mAta: — Mother!
• SrI — possessing many guNams
• sAhasata: imam tava stavam kartum pravrttasya me — for me who has started singing boldly Your praise but is incapable of doing it
• tava karAlankAra — the ornament on Your hand
• pankeruha — lotus
• prenkhat — buzzing tunga — supreme
• shaDanghri sangha — the swarm of bees
• visarat — spreading in all directions
• jhankAra — the sweet sound
• SankAkarA: — that makes one wonder
• gira: — words
• param — in abundance
• unmIlantu — let them occur due to your grace.

Meaning:

The consort of SrinivAsA! I have attempted boldly to sing Your praise knowing fully well that I am incapable of it on my own. Please let wonderful words flow from me like the buzzing of bees that swarm around the lotus that decorates Your hand.

Comments:

Flowers that are fragrant usually have honey in them. Bees seek such flowers and their buzzing is praised by many poets. In this sloka, the poet seeks from PirAtti unlimited power to sing so that he could complete this work.

Sri PadmAvati, the consort of SrInivAsa resides in the seven hills; She is the Mother of the three worlds and has unlimited compassion towards us Her children; She is the possessor of many virtues. The poet says to Her: “I have attempted an impossible task that I can hope to finish only with Your help. Please grant me vAk vilAsam so that I could use words that are as beautiful as the lotus flowers in your hand and that are as sweet as the honey in them to which the bees are attracted”.

The honey is sweet and has medicinal properties. The poet wishes that his composition will be clear to the reader and will be sweet to enjoy; the poet wishes that his stuti will confer all the benefits in this world and in the next and will be praised by learned men because of its superior quality.

The bees buzz continuously. PirAtti likes the buzzing of the bees, as they are always present on the lotus on Her hand. Here the poet wishes that his words will flow continuously like the bees’ buzzing and also that PirAtti will like them.

Slokam 23

padyAnAm daSabhi: yadastuta Satai: tvatpreyasa: pAdukAm
traiyantAryaguru: paro hayamukha: tatrAmba ko vismaya: |
stokaprajn~nam atIva mUkamapi mAm Slokai: sahasreNa te
stotAram samavekshya sUkshma matibhi: kasmAt na vismIyate ||

Word by Word Meaning:

• amba — Mother!
• traiyantArya guru: — AcArya vedAnta desikan
• paro hayamukha: — the incarnation of HayagrIvA
• astuta — composed
• daSabhi: Satai: — ten hundreds
• padyAnAm — slOkAs
• tvat preyasa: pAdukAm — (on) the pAdukAs of Your Consort.
• te stotAram — one who is eulogizing you
• sahasreNa Slokai: — through thousand slOkams,
• atIva-stokaprajn~am — (with) extremely limited knowledge
• mUkamapi — (and) not even capable of uttering a word
• tatra — in this respect
• ka: vismaya: — is there any surprise
• mAm — I
• samavekshya — looking (at me)
• sUkshma matibhi: — those who are sharp
• kasmAt — how
• na vismIyate — be without any surprise?

Meaning:

Mother! Swami Desikan who is the incarnation of Lord HayagrIvA who confers knowledge to everyone composed thousand slOkams praising EmperumAn’s pAdukAs. When people see that I am attempting to eulogize You through thousand slOkams they will be surprised by my attempt as they are aware of my limited capacity.

Comments:

Divine Mother! Swami Desikan who is the incarnation of Lord HayagrIva has composed thousand songs praising the greatness of EmperumAn’s padukAs (PadukA sahasram). He is “sarva tantra svatantrar”, one who is an expert in many fields and who has the capacity to compose such a monumental work. I am a dullard compared to Swami Desikan. My composing capability is like that of a mute person who cannot even move his lips. It will be a great surprise for others to know that You made me worship You with thousand songs.

Slokam 24

manye satsvapi vAngmayeshu vidushAm anyeshu dhanyai: budhai:
ukti: me bhuvi devi tAvaka guNa sparSAdupAdIyate |
bhadre tvat ramaNa praSasta caraNa dvandvaika samsargata:
bharga: svargadhunIm bibharti SirasA bhUyastu satsvambushu ||

Word by Word Meaning:

• devi — Devi!
• vidhushAm — great composers
• anyeshu vAngmayeshu satsvapi — while there are other great works, kavyam
• me ukti: — my elementary work
• bhuvi — in this world
• tAvaka guNa sparSAd — as they explain your great qualities
• dhanyai: budhai: upAdIyate — is accepted by poets who are interested in EmperumAn
• manye — I think so
• bhadre — one who is auspicious
• bharga: — Siva
• bhUyastu ambushu satsvamapi — while there are many sacred waters
• svardadhunIm — only Ganga
• tvat ramaNa — your consort nArAyanA’s
• praSasta caraNa dvandva eka samsargata: — only due its association with His lotus feet
• SirasA bibharti — is supporting it on his head.

Meaning:

Devi! There are many compositions in this world that are recognized for their superior quality. The work that I am attempting now seems very elementary in its quality. I think people will accept my work overlooking that. Even though there are many sacred rivers in this world Ganga is praised to be the best. It won this honour only because of its association with EmperumAn’s lotus feet.

Comments:

The greatness of any kAvyam depends on the subject it explains (vishaya vailakshaNyam). It is only because of this reason that great compositions of poets such as KaalidAsa and others are appreciated until now. The poet says that all the great works in this world are so because they sing the praise of Sri MahA Lakshmi. However, kAvyAs that are not good disappear like the short-lived insects that fly before the rain. He brings in the analogy of the holy river Ganga. Even though there are other holy rivers like Yamuna and Sarasvati, it is Ganga that Lord Siva supports on His head. Ganga is the holiest of the holy rivers as it washes the feet of EmperumAn who became holy due to His association with PirAtti who is Sri, the One who gives all the mangalams. If Ganga who has an indirect association with PirAtti gets such adoration, the poet is confident that his work, which has direct association with PirAtti by praising Her, will win accolades from everyone.

Slokam 25

tava stotre mandA: katicit aticitre api kamale!
na vindanti Anandam yadi tadapi na mlAyati mana: |
srjedeva srashTA sa kila vipule asmin kshititale
camatkAra Anandanubhava caturAn dvi tri caturAn ||

Word by Word Meaning:

• Kamale! — One resides on the lotus
• mandA — those without the right knowledge
• katicit — those who worship other lesser gods
• aticitrepi — supreme in all aspects
• tava stotre — by your stotram
• Anandam na vindanti yadi — if they do not derive pleasure by it
• tadapi mana: na mlAyati — it will not sadden my heart
• srashTA sa: — that Brahma
• vipule asmin kshititale — famous for creating this wide world
• camatkAra Ananda dvi tri caturAn srjedeva kila — would have created two three or four such clever ones
• anubhava chaturAn — capable of enjoying the great happiness of listening to my stuti.

Meaning:

KamalE! Even if many people in this world do not enjoy this work I will not be sad. I am sure Brahma would have created at least two, three or four clever ones who are capable of enjoying the great happiness of listening to my stuti.

Comments:

Oh Lakshmi who resides in the lotus flower! It is fine if people who do not know that You are the supreme deity and other gods are Your underlings do not appreciate my work that is Your glorification. A camel enjoys the bitter neem leaves while it is the songbird koel that enjoys the sweet young leaves of the mango tree. I am sure Brahma would have created two or three people who can enjoy the greatness and sweetness of these words that sings your praise.

Slokam 26

sucAru madhu vIcikArasamuco vaco devatA
kucAmrta kacAkaci prathanacAturI medurA: |
narA: satatamindirA guNa kathA sudhA dohanI:
upAdhvamiha venkaTAdhvari kave: udArA girA: ||

Word by Word Meaning:

• narA: — Oh people!
• sucAru madhu vIcikA rasa muca: — this work that is as sweet as deluge of pollen and honey
• vaco devatA kucamrta — the milk from the breasts of Sarasvati
• kacAkaci prathana — capable of having a fight pulling each other’s hair
• cAturI medurA — very powerful
• indirA guNa kathAsudhA dohanI — that which pours out the sweet nectar of Sri’s guNams
• udArA: — has many esoteric concepts
• venkaTAdhvari kave: — venkaTAdhvari kavi’s
• gira: — words namely Lakshmi Sahasram
• satatam upAdhvam — read always with bhakti.
• Sri Komalavalli ThAyAr

Meaning:

Comments:

In this slokam the poet brings out the greatness of his work and convinces the readers to read this kAvyam. He says the meanings in his work are as sweet as the abundance of pollen. The words are so good in their meaning and sweetness that they can compete with Vaak Devi Sarasvati’s milk. The subject they describe is the honey-sweet kalyaNa guNaas of Sri Devi, who is the Mother of the world. The poet Sri VenkatAdhvari urges us to read his kAvyam and reap benefits in this world and the next.

Slokam 27

svairam prohayatu padya sahasrametat dAsasya me vadanasImni tavAvaloka: |
ya: kvApi hanta sakrdanjali bandha bhAji

jantau jagat janani sauti sahasramakshNAm ||

Word by Word Meaning:

• jagat janani — Mother of the world!
• tavAvaloka — (through) Your katAksham
• dAsasya me vadanasImni — (falling) on my face who is your slave
• etat padya sahasram — the thousand slOkams that have been started now
• svairam prohayatu — happen without any obstacles
• ya: — your katAksham
• kvApi sakrd — occurs anywhere once
• anjali bandha bhAji jantau — for the living being that has folded its hands in reverence to you
• akshNAm sahasram — creates thousand eyes
• hanta — wonderful.

Meaning:

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