nakshtramAlA stabakam (28 Slokams)

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SrI who is praised by yogis and who resides on MukundA’s chest and hence has an extraordinary hue, protect me. When Lakshmi who is the ruler of VrshabAdri, SeshAdri hills blesses anyone, that person reaches paramapadam that is accessible only to parama bhAgavatAs.

Comments:

In this Slokam, the word bhAgavatI is repeated under various contexts. PirATTi is ‘parabhAgavatI’. Mixing of two objects that have completely opposite hues is called parabhAgam. PirATTi is golden in hue while EmperumAn has dark blue hue. ‘nIlatoyadamadhyasthA vidyullekheva bhAsvara’ is the expression that describes the existence of the golden lightning like PirATTi on EmperumAn’s chest that is like the dark rain cloud. The poet says that it is Lakshmi who is protecting him (mAm avati). She is the ruler of the VrshabhAdri and SeshAdri hills (paNi vrshabha agavatI). Her glances grant one paramapadam (bhAgavatIyam padam).

Slokam 46

trDyA tanayA acAryA rahitena anta: tvayA abdhitanayA cAryA |
tvam citta na yAca AryA prabhrti: itarA nama: SrutanayA cAryA: ||

Meaning:

Oh my Mind! It is the Daughter of the Ocean who stands firmly in Her resolve to protect us. It is She whom experts of Sruti worship. It is She that you should dwell upon. Do not beg for favors from demigods such as PaarvatI and others (AryA prabhrtI itarA: na yAca).

Comments:

This Slokam highlights devatAntra varjanam. We should not go after other demigods seeking benefits when we have PirATTi standing firmly with resolution to protect us. She is the object of worship of great saints.

In this Slokam, the word AcAryA is used in all the pAdams.

The jIvA’s thirst for moksham is satiated by PirATTi (trDyAtanayA rahitena). She is firm (acAryA) in Her resolve to protect us. It is only the Daughter of the Ocean (abdhitanayA), who should be meditated upon and the reflection on the rest have to be abandoned (anta: cAryA itarA:). She is the one whom experts of Sruti worship (Srutanaya cAryA:).

Please refer to devatAntaraparisankhyA stabakam where the poet has clearly shown the supremacy of PirATTi over other devatAs (e-book # 5, http:// www.alamelumanga.org).

Slokam 47

mAm hari rAmA ayatayA drSA punAtu enasAm virAmAya tayA |
prathitatarA amAya tayA kAke api asure krpAm parAm Ayata yA ||

Meaning:

Let the VishNupatni who is blemish-free, renowned and who showed mercy even to the evil KAkAsura who hurt Her, glance at me with Her merciful eyes to destroy my sins and to make me pure.

Comments:

During PirATTi’s incarnation as Sita, KAkAsura hurt Her and thereby angered SrI Raama. Raama directed a blade of grass to kill him. After roaming all the three worlds and not finding any refuge, KAkAsura fell at Raama’s feet. PirATTi interceded and made his fall at the Lord's feet appear as if he was surrendering to Raama’s feet seeking forgiveness. KAkAsura would have been surely destroyed if PirATTi had not mediated on his behalf. The poet is confident that his sins do not exceed that of KAkAsura and even if they do so, he is sure that PirATTi will excuse them and save him. One’s sins must be destroyed immediately as otherwise they will lead him to perform wrongful acts even if he has no intention to do so.

In this Slokam, the term rAmAyatayA is repeated in all the pAdams. PirATTi who is harirAmA, is amAyatayA (blemish free). With Her glances, She will destroy sins (tayA drSA enasAm virAmAya). She is renowned for Her mercy (prathitarA amAyatayA). She showed mercy to KAkAsura also (parAm krpAm Ayata).

Slokam 48

rASe: vArAm asya SrIstvam duhitA atha ca utsavArAmasya |
avanibhavA rAmasya priyA dhiyam na: sadoshavArAm asya ||

Meaning:

SrI! First You emerged as the Daughter of the Ocean that we can see. Then you incarnated as the Daughter of BhUmi devi and became RaamA’s wife and helped Him fulfill His mission. You, such a Supreme Being, please remove our thoughts that is filled with piles of sin.

Comments:

The ocean and its good qualities such as coolness and stability are visible to us. PirATTi incarnated as the Daughter of such an ocean so that we can understand some of Her qualities by looking at the ocean. EmperumAn incarnated as Raama to destroy evil asurAs such as RaavaNa and KumbakarNA. PirATTi incarnated as Sita and helped Him accomplish this mission. If She can help Raama get rid of evilness then it is not a great effort for Her to help the poet get rid of his evil thoughts. Hence the poet seeks Her help in this mission.

In this Slokam. the term ‘rAmasya’ is repeated in all pAdams in different contexts.

PirATTi was born as the Daughter of the ocean that is visible (asya vArAm rASe: duhitA). She then became rAmasya priyA, the love of RaamA. She is the one who can destroy our loads of sin (sadoshavArAm).

Slokam 49

harisuradAruNye na: sthitimushi vallivadabhUdyadAruNyena |
bhrtavandAruNyena tvIDe daivatam asangi dAruNyena ||

Meaning:

Lakshmi! One who has devotees whom You have rescued, One who does not let sins exist permanently, One who is associated with EmperumAn like a creeper associated with the Kalpavrksham, I worship Thee!

Comments:

EmperumAn is the wish granting Kalpavrksham. PirATTi is the creeper that is eternally associated with it. They are the divya dampatis who rescue their devotees from sins.

The word ‘dAruNi’ is repeated in this Slokam in all the pAdams. PirATTi is the ‘bhrtavandAruNi’ one who saves Her devotees. She is ‘harisuradAruNi’ one associated with Hari. She is very close to EmperumAn, has the svabhAvam that is always well-disposed towards all (dAruNyena asangi).

hE lakshmI! — SrI Anandavalli tAyAr — uttiramerUr

Slokam 50

SrI: hitakaravANI yAn paSyati tebhya: namAmsi karavANI yAn |
hrta SokaravA aNIyAn hAtum anarthAn sumaprakaravANI yAn ||

Meaning:

I worship the bhAgavatAs blessed by SrI who has pleasant words and accompanied by the sound of destruction of miseries (hrtaSokaravANI). This is an easy means to overcome the difficulties caused by Manmatha who has flower arrows.

Comments:

In this Slokam, the greatness of bhAgavata Seshathvam versus bhagavat Seshathvam is explained. PirATTi destroys all our miseries. So, She is connected to the sound that such destruction causes. She always speaks pleasant words. If She blesses anyone that person also will also acquire the capacity to utter pleasant words. Such bhAgavatAs, through their pleasant words will dispel our sorrows and give us hope that PirATTi will definitely save us. One is easily distracted by worldly desires. Manmatha is said to be the initiator of such desires. When he shoots his flower arrows at us, we lose ourselves in worldly pleasures. It is only the pleasant and sometimes strict words of bhAgavatAs that can bring us back to the right path. Unlike PirATTi whom we cannot see with our mortal eyes, we can see the bhAgavatAs, hear their words and correct ourselves. Hence the poet salutes bhAgavatAs in this Slokam and says that it is only with the help of their company that we can win over the tyranny of our worldly desires.

The expression ‘karavANIyAn’ is repeated in all the lines in this Slokam. The poet salutes (namAmsi karavANI), those who are blessed by Lakshmi who is linked to the sound of miseries that are destroyed (hrtaSokaravANI yAn paSyati) and pleasant words (hitakara vANI). When Manmatha who has the group of flowers (sumaprakakara bANI yAn), as arrows shoots at us it is their (bhAgavtA's) company that is the savior (anarthAn hAtum aNIyAn upAya:). In the term ‘sumaprakakara vANI yAn’, the word bANi is used in stead of vANI. “va” (v) and “ba” (b) are interchangeable (vabayorabhedha:).

Slokam 51

mahodayAsArabhujAtvayAtayA
mahodayA sArabhujA tvayA tayA |
vilopakArAtiSayAstade vibhA-
vilopakArAtiSayAsta devi bhA ||

The words of the Slokam has to be split the following way:

mahodayAsArabhu + jAtu + ayAtayA + mahodayAsArabhujA + tvayA + tayA + vilopakArAtiSayAstade + vibhau + ilopakArAtiSayA + Asta + devi + bhA:

Word by word Meaning:

• devi — Oh Consort of the Lord!
• jAtu ayAtayA — You are never separated from Your Lord even for a moment
• mahodaya AsAra bhujA — You generate and enjoy many kinds of wealth
• tayA tvayA maha: dayAsArabhu — Through Your fame and renown Your Lord of divine jyoti becomes the essence of dayA and earns the name of dayALu
• vilopAka arAti Saya asta te vibhau — To the Lord, who destroys the strength of His enemies troubling the world
• ilopakArAtiSaya ilau upakAra atiSaya bhA: — and helping thereby the world’s being, His jyotirmayatvam in that role
• tvayA Asta — is caused by You

In this Slokam, the first two lines have identical words and the last two lines also have same words.

Slokam 52

surakshayA devahitA drSA avamA-
surakshayAt eva hi tAdrSA ava mA |
mudA rame dhehi girA vihAnatA-
mudAramedhe ahigirau iha AnatA ||

Meaning:

ramE! Please protect me with Your kaTAksham that is favourable to devAs as it destroyed their enemies, the asurAs. It is incomparable in glory. One with generous mind! Please make those who worship You in SeshAdri hills strong in Vedic scholarship!

Comments:

In this Slokam, the poet prays for the right knowledge from PirATTi. PirATTi, with Her watchful eyes, makes sure that no harm comes near us just as She has protected the DevAs from the asurAs. The source of harm is not always external. Wrong vision or kudrshTi vAdam is also harmful. We will fail to realize what is good for us and engage in evil acts and go after devatAntaram. Here the poet prays for the right knowledge that will help him stay in the SrI VaishNava mArgam.

In this Slokam also, the first and the second line have identical words (drSAvamA) while the third and the fourth lines share the same words (mudA rame dhehi). Their meanings differ depending on how they are split.

Slokam 53

kevalam tucchavimatA hariNA kshitavAmatA: |
ke valantu cchavimatA hariNAkshi tavAmatA: ||

The prose order is:

chavimatA hariNA akshita vAmatA ke valantu, he hariNAkshi tuccha vimatA tava amatA kevalam

The word by word meaning is:

• chavimatA hariNA — by Lord Hari with divya tejas
• akshita vAmatA ke valanatu — May those human beings with vakra Buddhi, whose nescience was not removed by the Lord, roam in the samsAram itself
• tuccha: — These people are insignificant and do not amount to any thing
• vimatA: — They have distorted views that are inconsistent with the Bhagavath SAstrA-s
• tava amatA: — They are not dear to You
• kevalam — You have no interest in these worthless ones. Let them go round and round in the samsAram.

Comments:

In this Slokam all the four lines are identical. This is called samuddhaka yamakam.

Slokam 54

vairasya hAnidAnena mAnyAsAdhyena sAdya tu |
vairasyahAnidAnena mAnyA sAdhyena sA dyatu ||

Meaning:

Lakshmi who is adored by Her consort, who destroys the quality of distaste in good things cannot neglect me due to the sins I have intentionally committed. As I have submitted myself to Her through bhara samarpaNam She has no ground for nigraha sankalpam/resolution to punish me.

Comments:

Bhara samarpaNam is where we lay the responsibility of our upkeep, our actions and the fruits of our actions at Sriya:pati’s feet. When we do that the fruits of our actions will not accumulate any karma for us. After the bhara samarpaNam we should refrain from doing any evil act intentionally. Sometimes we may not have a choice but to do a sinful act. For example we may kill an animal to protect ourselves from it. Even though this is a valid act as we are expected to protect ourselves, we still accumulate bad karmA for killing that animal. In this case EmperumAn gives us a very small punishment and excuses us. Hence the poet says that as he has already performed bhara samarpaNam, PirATTi cannot resolve to hurt him as all his actions intentional and non-intentional are Her responsibility to absolve. All the four pAdams in this Slokam have identical lines. It is interpreted as follows: PirATTi causes vairasya hAnidA (destruction of distaste for the good). She is held in high esteem by Her consort (inena mAnyA). Such a Lakshmi (sA), now (adya tu), as he has performed bhara samarpaNam (nyAsAt), has no avenue for nigraha sankalpam (vairasya ha anidAnena asAdhyena). She cannot push me away for the sins I have committed intentionally (dhyenasA mAm na dyatu).

Slokam 55

vrshAcale asankarata udyamAna-
vrshA cale sankarata udyamA na |
vrshAcaleSam karata udyamAna-
ya amba atyaja: vashTi drSa: gira: te ||

Meaning:

amba (Mother)! You are firmly on the side of those who uphold dharma. You give the mental strength for those novices who are starting yogam. You will not bring inauspiciousness to people like me who have wavering mind. Please hold SrInivAsan by Your hand and bring Him to us as He covets Your kaTAksham and sweet words.

Comments:

PirATTi stands firmly like a rock (acalam) on the side of those who follow dharma (vrsha acala). She will not hurt Her devotees who have wavering mind (calam). The poet requests Her to bring SrInivAsan from VrshAcalam by hand to him. The poet is not confident that he has the capacity to approach EmperumAn himself. He requests PirATTi to bring the Lord to him. Only She knows how to mediate on his behalf and mitigate EmperumAn’s anger and make Him come to the poet. PirATTi is EmperumAn’s mana:kAntA. He creates the whole universe and looks at Her for approval. SrI KUratAzhvan in Sristavam says ‘yasyA: vIkshya mukham tadingita parAdhIna: vidhatte akhilam’ the whole world is created looking at the eye movements or brow-bending of PirATTi. Swami Desikan says when PirATTi looks up, good souls (uttama) are created, when Her sight is leveled then average people (madhyama) are created and when She looks down, the lowly souls (adhama) are born. In this Slokam the first three lines have identical words centered around “vrshAcale”.

Slokam 56

rAjIvAyatanAparatramahatIm kuryAnmudam na: krpA
rAjIvAyatanAgabAhuraghahrt krshNo na deva: apara: |
rAjIvAya tanAvihApi sukhadA SuddhA tavaivArpyate
rAjIvAyata nAyakam phaNigireryA asau dayAsrotasAm ||

The words of the Slokam have to be split in to:

rAjIvAyatanA + paratra + mahatIm + kuryAt + mudam + na: + krpArAjIvA + AyatanAgabAhu: + aghahrt + krshNa: + na: + deva: + apara: + rA + jIvAya + tanau + iha + api + sukhadA + SuddhA + tavaiva + eva + arpyate + rAjIva + Ayata + nAyakam + phaNigire: + yA + asau + dayAsrotasAm

Meaning/Comments:

In this Slokam, the dayA svarUpam of Lakshmi (krpA rAjIva lakshmi) residing on the Lotus (rAjIva AyatanA) is saluted. Her long and round arms (AyatanAgabAhu) are visualized. She is recognized as the One who grants even to sinners, the BrahmAnandam of Moksham (paratra mahatIm mudam na: kuryAt). The Lord is indicated to be lower in status than Her (krshNa: apara:) in this matter. The devAs are recognized as incompetent in conferring this moksha Sukham (deva: na). By this divine Lakshmi (yAsau), who reached the Lord of SeshAdri hills in the form of the uninterrupted flood of dayA (yAsau dayA-srotasAm phaNigire: nAyakam prApa); She alone blesses Her saraNAgatAs with the untainted wealth used for bhagavat bhAgavata kaimkaryams in this world (tayaiva iha tanau SuddhA sukhadA rA jIvAya arpyate). In this type of yamakam, the Slokam starts with the word rAjIvAyatanA in all the pAdams.

Slokam 57

kaumAramAracayata: sakalam (saphalam) tapa asya
sA mAramArakanutasya vrshAcalendo: |
rAmA ramA rahita kopatayA krtAsmat
kshemA ramA AravisudhAmSu jayatu avanyAm ||

Meaning:

Let the glory of Lakshmi who is the consort of SrInivAsan who was praised by Siva for making His son SubrahmaNyA’s tapas fruitful, exist till the Sun and Moon exist in this world. Let Her auspicious existence bring us all that is good.

Comments:

VenkaTagiri mAhAtmiyam says EmperumAn incarnated on TiruvEnkaDam hills to bring SubrahmaNya’s tapas to fruition. This episode is referred to in this Slokam.

The expression mAramAra is repeated in this Slokam in all pAdams.

kaumAram Aracayata: — the tapas of SubrahmaNyA, was made fruitful by EmperumAn’s incarnation. This was praised by Siva (mAramAraka). Lakshmi is the consort of such a SrInivAsan (rAmA ramA). She brings all the good qualities quickly (aram asmat kshemA). Let Her glory live till the sun and the moon live in this world (AravisudhAmSu avanyAm jayatu).

mahAlakshmi! — SrI Anandavalli tAyAr — uttiramerUr

Slokam 58

sArasenamahitApahArikA
sArasenamahitApahArikA |
sArasena mahitApa hArikA-
nantagA jayati yA anaghA ramA

The prose order is:

ahita apahArikA sArasena mahitA, Apa hAri kA anantam kA rAmA yA sArasA anagham inam jayati yA rasena mahi tApa hArikA

Meaning/Comments:

MahA Lakshmi worshipped by SubrahmaNyan (sArasena mahitA) is the destroyer of Her enemies (ahita apahArikA). She is the One who has reached the peak of delightful SeshAdri hills sanctified by the waters of AkASa GangA and other tIrtham-s (Apa hAri anantam kA) and generates Anandam in Her devotees as the name rAmA indicates. She brings under Her influence Her blemishless Lord (yA sArasA anagham inam jayati). She removes the samsAric tApams of the people of the world out of Her desire and volition (yA rasena mahi tApa hArikA).

Yamakam is seen in the first three lines of this Slokam by the repetition of the expression ‘sArasenamahitApahArikA’ in the first three lines.

Slokam 59

tvAm gati janani yaccha vaibhavI
mA nayAmi tarasAmaho dayAm |
mAnayAmi tarasAmahodayA
mAnayAmitarasAmahodayA ||

Meaning:

Janani! You grant us parama purushArtham on Your own accord. You incarnated on Seshadri hills out of Your sanklapam. I hold on to You quickly as I am scared of samsAram. I seek Your refuge and worship You of such limitless kalyANa guNams.

Comments:

In this Slokam, the last three lines share the same expression ‘mAnayAmitarasAmahodayA’.

rAmAnyam hitam na dhyAyAma!

SrI Anandavalli tAyAr — uttiramerUr

Slokam 60

mAramAtaraNimAnamasyatAm
mA ramAtaraNimAnamasyatAm |
mAramAtaraNimAnamasyatAm
mAramAtaraNi mAnamasya tAm ||

The split in sandhi-s are:

mAramAta: + aNimAnam + asyatAm + Aram + AtaraNimAnam + asyatAm + mA + ramAtaraNim + AnamasyatAm + Aram + Ata+ raNimAnam + asya + tAm.

Meaning:

Oh Mother of ManmathA (mAramAta:)! May You destroy for all kalpams the assembly of enemies of our AcAryAs, who have soundly established Your Vibhutvam (Lordship) in an unassailable manner (tava aNimAnam asyatAm Aram AtaraNimAnam asyatAm). The assembly of enemies of those who have sought the refuge of Yours as a boat to cross the samsAric ocean should not be the objects of mercy of Your Lord (ramAtaraNim AnamsyatAm Aram asya tAm mA Ata). They should not gain the honor received by those who are victorious in war (raNi mAnam mA Ata). They should be the recipients of the afflictions caused by the dushTa grahams like Sani and angArakan (Aram Ata).

Comments:

This Slokam is an example of the use of samuttama yamakam.

It is an amazing skill of word play displayed by the poet. Some examples are:

• mAramAta: aNimAnam asyatAm — Oh the Mother of ManmathA! Let our AcAryA's work to chase away the aNutvam theories about You and establish Your vibhutvam thrive!
• Aram AtaraNimAnam asyatAm — May Thou destroy for all kalpams, the assembly of kudrshTis, who preach about Your svarUpam as a jIva koTi instead of recognizing Your Vibhutvam!
• ramAtaraNim AnamasyatAm Aram asya tAm mA Ata — May Lord nArAyNan's compassion not reach the assembly of enemies of those, who have taken refuge in the ship with the name of ramA!
• raNimAnam asya tAm mA Ata — May those enemies get the honors gained by those who are victorious in the war from Your Lord!

Slokam 61

kalitamasAramanASA-
dhyAyAmahitam na rAmarAmAnyam |
kalitamasAramanASA
dhyAyAma hi tam narAmarAmAnyam ||

The Slokam's padavi bhAgam is:

kalitam, asAram, anASAdhyAyAmahitam, narAmarAmAnyam, kalitamasA, aram, anASA:, dhyAyAma, hitam, na, rAmarAma, anyam

Meaning/Comments:

This final Slokam of this Stabakam is a thundering declaration of ParamaikAntitvam by SrI VenkaTAdhvari Kavi. He says that he will not seek any hitam (Parama PurushArtham/ultimate redeeming goal) other than MahA Lakshmi (rAmAnyam hitam na dhyAyAma). He identifies himself as one who has no interest in the pleasures of this world that are perishable and tasteless (anASA: asAram) as well as the cause for various illnesses of Kali Yugam (Adi ArAma hitam) that is spurned by vivekis and the devAs alike (nara-amara amAnyam). The poet swears that he will not be associated with anything that has even a trace of sins linked to Kali Purushan (kalitamasA aram kalitam).

 || iti SrI lakshmI sahasre yamaka stabaka: ||

***

SrI lakshmI sahasram 15

Source: maNipravALa articles in SrI ranganAtha pAdukA by VaikuNTha vAsi

Koil, Sabdam, Vangeepuram, VeerApuram SrI SaThakOpAcchAr Svami

Translated Dr. (Smt) Geetha Anand

with Additional Commentaries in English by

“Sri nrusimha sEvA rasikan”

Oppliappan Koil Dr. VaradhAchAri SaThakopan

(sadagopan.org)

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