Oh Mother! By the recitation of your most auspicious Namas, the fortunate ones express their desire in Moksham and please the heart of Your Lord.

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What is the effect of such keerthanam on adiyEn’s tongue that has until now been parched by the singing of the praise of the inauspicious and insignificant kings of this world? The recitation of your cool and beautiful NaamAs has brought immense comfort to my tongue and has immersed me in the cool and rejuvenating amrutha pravAham of yours.

My tongue until now was experiencing intolerable sufferings (Aarthi) from the relentless heat associated with my effort in singing about the nonexistent (imaginary) attributes of the inauspicious kings. This attempt at the guNa varNanam of these evil kings (dhur-narEndhrA guNa varNanam) for eking out a livelihood was like being baked in the midday heat of the Sun. The sufferings experienced by adiyEn’s tongue (VarNanAthapai: aarthayA rasanayA) through abuse of the poetic skills blessed by you was terrifying. AdiyEn was used to invent auspicious and lofty guNams in these haughty, wealthy kings and lied through my efforts to praise them. The consequence was terrible for my tongue. It experienced immense sufferings.

By switching now to sing about your seethaLa, kOmala dhivya nAmams, adiyEn has brought joy and comfort to my parched tongue ( rasanayA adhya SeethaLam kOmalam Tava Naamaani keerthayAmi). The Aarthi (suffering) of my tongue (rasanA) is now gone. The VairAgyam of Swamy Desikan expressed through His powerful pentad of slOkams in the Sri Sookthi of VairAgya panchakam under similar circumstances has to be recalled here. The commentary on Sri VairAgya panchakam can be accessed at the Sundarasimham website in the form of an e-book.

Sri KaNNan Swamy’s beautiful Summary in Tamizh of this slOkam is:

DhUrttharai puhazhntha tApam
TheertthiDa nAvil taNmai |
SErtthiDa unn nAmatthaik
Keerthanam paNNUhinrEn ||

***

THIRD SLOKAM

rAjeevagEhE Tava marthyarAjee
rAjeevayanthy vyasanABdhi-magna: |
nAmAni ya: keertayathE sa dhanyO
vaimAnikaanAmapi mAnaneeya: ||

In the third slOkam of Naama Vaibhava sTaBakam, ArasANippAlai Kavi instructs us that the sankeerthanam of our Divine Mother’s naamAs will transform us to a status superior compared to that of the blessed DevAs:

Meaning:

Oh MahA Lakshmi having your abode in the Lotus flower! Those who recite Your rejuvenating nAmAs, while they are swirled about in the whirlpools of SamsAric ocean become blessed and are saluted even by the celestial beings for their loftiness of status!

The key words of this slOkam are: ‘Ya: Tava nAmAni keerthayathE, sa: VaimAnikAm api mAnaneeya: (bhavathy)’.

The One who engages in the sankeerthanam of your auspicious nAmAs attains a status that is superior even to that of the DevAs.

The Tamizh rendition of this slOkam by Sri KaNNan Swamy is:

tEnmalar thAmarai veetu
dEvi Ramai peyar paattuut
thErcchi peRum narar mAttu
dEvarhaLin pArAttu

(Comments) on the word groups of this slOkam:

1. ‘RaajevagEhE’: MahA Lakshmi is addressed here as ‘Raajeeva gEhE ‘. That sambhOdhanam relates to Sri Devi having the lotus flower as her Home. It is in this context; Sri Sooktham salutes her as one resident in the Lotus flower known for its softness and beautiful hue:

‘PadhmE sTithAm Padhma VarNAm ThvAmihOpahvayE Sriyam’

The prayer here is for the Devi of the Lord residing in her lotus home to reside near the upAsakan.

Another manthram of Sri Sooktham also recognizes her residence in the Lotus flower (PadhmAlayA):

Padhma PriyE Padhmini Padhma hastE
PADHMAALAYE PadhmadaLAyathAkshi
ViswapriyE VishNumanOnukoolE
Thvath paadha padhmam mayi sannidhathsva

The prayer here is for the Lady residing in the house of Lotus to place her lotus soft feet on the head of the Upaasakan.

2. ‘MarthyarAjee: Aajeevayanthy‘: Here MahA Lakshmi is recognized as the One, who rejuvenates the assembly of human beings (Marthya rAjee:) from their states of ajn~Anam, Vipareetha Jn~Anam that sinks them deep into the ocean of SamsAram. She is the DayALu, who takes pity on them and helps them readily as the Mother caring for her suffering children.

3. ‘VyasanABdhi-magna: Ya: tava nAmAni keerthayathE SA: dhanya:’ Oh Lakshmi! Any one deeply immersed in the sorrowful sea of Samsaaram and is astute enough to recite your auspicious names becomes a fortunate one (dhanya:).

4. ‘sa: VaimAnikAnAmapi mAnaneeya:’ Oh Sri Devi! That fortunate one becomes superior even to the DevAs dear to the Lord. That blessed one is worshipped even by those Celestial ones. If that blessed one is saluted by DevAs, it is easy to surmise that human beings will definitely hold him in highest reverence. DevAs travel in the sky in their chariots, the wheels of which do not make contact with the Earth; the humans before reciting Lakshmi’s sahasra Naamams were caught up in the whirlpool in SamsAric Ocean. The power of Lakshmi’s nAma sankeerthanam lifts these troubled ones and elevate them to the level of the DevAs. Such is the ennobling power of her nAmAs! The person Becomes fit for worship by the DevAs, who consider him as a PuNyasaali and wish to acquire their puNyam by worshipping these fortunate ones ( Daasars of Lakshmi Devi).

5. Alliteration: Sri VenkatAdhri Kavi uses the ‘Raajee’ sabdham thrice to telling effect in this slOkam: ‘Raajeevam (Lotus), Raajee (rows) and Aajeevayanthy (Resuscitates) Similarly, the poet uses to pleasing effect ‘the naama and maana sabdhams’ in the second half of this slOkam: ‘nAmAni, vaimAni, naamapi, mAnanee’. This is a power packed and pleasing usage for the enjoyment of the listeners.

***

FOURTH SLOKAM

pachEshu-chApala-palAyana-siddha-manthram
gaNDA-visEsha-ninadham kuhanA-piSAchyA: |
kOpAnala-praSama-sAnthva-vachO MurArE:
kE nAma nAma na japanthy tavABdhikanyE ||

In the Fourth slOkam of Naama Vaibhava sTaBakam, ArasANippAlai Kavi instructs us that the sankeerthanam of our Divine Mother’s naamAs will banish our AasA-Paasams and mohams driven by manO vikArams (Kaamams caused by ManmathA’s arrows):

The key words of this slOkam are:

aBdhi KanyE! Tava nAma kE nAma na Japanthy?

The poet asks here a rhetorical question (Oh Daughter of the Ocean! who indeed will not meditate on your divine names?) and answers in the affirmative: Every one does!

Your nAmAs are boon granting and wish yielding in many ways and hence there would be no one, who will stay away from reciting and reflecting on the vaibhavam of Your nAmAs. Anvaya Kramam: aBdhi kanyE! Pancha ishu chApala palAyana siddha manthram, kuhanA piSAchyA: gaNDA visEsha ninadham MurArE: kOpa anala praSama sAnthva vacha: Tava nAma kE naama na japanthy?

ABdhi KanyE = Oh Daughter of the Ocean!

Pancha ishu chApala palAyana siddha mantram = Your nAmam is a siddha manthram that drives away the distortions to the mind caused by the five flower arrows of Manmathan. We would have to recall in this context the differences Between siddha manthram and sAdhya manthram based on our understanding of siddhOpAyam and SaadhyOpAyam dealt in detail in Swamy Desikan’s Srimath Rahasya Thraya Saaram.

KuhanA piSAchyA: ganDA visEsha ninAdhm (ninAdha mantram) = It is the sunAdham from the ringing of a special kind of bell that drives away the ghost of deception (vanchanai) that deludes and tricks the mind to travel in paths forbidden by the Saasthrams of BhagavAn. To relate to KuhanA piSAsu, we can think about PuthanA, who came to infant KrishNA’s side to breast feed Him with her poisonous milk and she got destroyed in turn. When the sound of the bell in the form of Your divine names like PadhmA, IndhirA, LakshmI are heard, the categories of ghouls and ghosts coming under the name of PiSAsu take flight and never return to their favorite places in the minds of SamsAris. This nAdham is an unique kind of peeling of the bell. It is the announcement of Dayaa Devi from the top of the hills of ThiruvEnkatam declaring war on these PisAsus and chasing them away from their special perches. This is indeed a VisEsha gaNDA ninadham. This could also be considered as the Powerful rakshaNa manthram arising from the AchAryan next to the Lord (MahA Lakshmi) in our Guru Paramparai.

MurArE: kOpa anala praSama sAnthathva vacha: = The sound of this manthram (Your naama ucchAraNam) is extraordinarily effective in quenching the fires of anger that the Lord has over the many and repeated transgressions of the bhaddha Jeevans. The nAmAs of Yours gaNDA naadhams) have the PurushAkAram effect and the Lord’s anger is quelled. The way in which the intercession in favor of the offending jeevan is achieved by MahA Lakshmi and Her amsa bhUthais ( BhU, GodhA and NeeLA and Dayaa Devis ) is described at great length in Sri Sthuthi, BhU Sthuthi and GodhA sthuthi. The bhakthAs are referred to the e-books on Sri, BhU and GodhA sthuthis and Dayaa Sathakam at the Sundarasimham website:

(Sri Sthuthi) http://www.sundarasimham.org/ebooks/ebook1.htm

(BhU Sthuthi) http://www.sundarasimham.org/ebooks/ebook2.htm

(GodhA Sthuthi) http://www.sundarasimham.org/ebooks/ebook3.htm

(Dayaa Sathakam) http://www.sundarasimham.org/ebooks/ebook16.htm

Tava nAma kE nAma na japanthy? = who indeed would not recite your auspicious and powerful nAmAs to gain the soubhAgyams and ultimately sath-gathi? Engagement in the recitation of your dhivya Naamams will destroy the disaster yielding kAmams, Mohams and banish the anger of Your Lord over our daring acts that defy His commands (Aj~NA Ullanganam).

Additional Commentary on the words and passages:

1. Pancha Ishu: Manmathan, the son of the Lord is the Pancha BhANan (Five flower arrows that he uses to kindle kAmams). Even ANDAL prays to him to unite her with Her Lord in the first decad of Her NaacchiyAr Thirumozhi.

2. Pancha chApa ishu chApalam = the longings between the lovers, the joy and the sorrow caused from union and separation (samslEsham and vislEsham), the mental agony to be reunited, the anxieties caused by separation are grouped under the word ‘ChApaLam’. These are chApala vikArams as long as they are not centered on the Lord to seek His companionship.

3. Pancha ishu chApala palAyana siddha mantram = These destructive ChApalams caused by the five arrows of Manmanthan that keeps us away from the Lord are driven away by the siddha mantram of Your nAmAs. They are tAraka, pOshaka, ujjevana mantrams. Reciting them is equivalent to the efforts of ManthrOpAsakan, who is engaged in dhyAnam of His upAsanaa Murthy after performing purascharaNam with, niyamams and nishtais. On recitation, of your nAmAs, the chapalams run away, the desires of a negative kind are burnt to their roots. The effect of ‘maRRai namm kAmangaL mARRElO yem paavai’ is gained by the reciter. It is the sidhda Manthram that has existed forever; it s a Prasiddha mantram. It helps us to travel in ‘gathi visEsham’ of archirAdhi mArgam and enjoy the boon of ParipoorNa BrahmAnandham at the Supreme abode of the dhivya dampathis.

When one recites her sahasra NaamAs like ‘Lakshmi, Padhmaa, Indhiraa’, Manmathan recognizes that the reciter is eulogizing his own dear Mother and does not cause any buddhi chApalyam to the reciter. He creates the Saanthi rasam instead of SrungAra rasam in the mind of the reciter.

4. Guhanaa = Vanchanai, deceptive acts causing delusion (chittha bramai): Guhanaa is like a hiding ghost (PisAsu, BhUtham, bad spirit, Mohini) and can cause serious damage leading all the way up to untimely death. The recitation of your names such as ‘SarOjaa, HariNee, ChandrA, Padhmini, SaarngiNee, VaishNavee et al’ have the same effect as the ringing of the GaNtA during Bhagavath AarAdhanam, when all ill meaning spirits (asura sakthis) are chased away. This is the GaNTA viSEsha nAdham. It is also equivalent to the Naadham generated by BhagavAn’s Paadhuakais, which is nothing but the sound of AchAryAn. The Naadha Paddhathi of Sri Ranganatha PadhukA sahasram celebrates the glories of that naadham in 100 verses (SlOkams381-480): www.sadagopan.org/srps/srps14.1.htm

5. MurArE: kOpa anala praSama sAnthathva vacha: = The sound of your nAmAs quench the raging fire of the Lord’s anger (MurAri kOpa analam). The just anger of Your Lord over our many and unceasing trespasses is in the form of nigraha krOdhAgni. That gets quenched by the potent fire extinguisher represented by the power of your auspicious names. Your Lord’s anugraha sakthi sprouts forth and forgives the aparAdhis.

6. kE naama nAma: = Who indeed will not perform Your nAma japam? Even those, who do not have the patience and discipline (niyama nishtais), will, recite your dhivya nAmAs since they constitute a siddha manthram. The sinners, the punyasAlis, the powerful, the feeble minded ones, all of them, recite Your nAmAs to derive the benefits (freedom from the anger of Your Lord).

Sriman KaNNan Swamy’s Tamil summary of this slOkam is beautiful to include here:

Manmathan sey manacchapalam mARRividum mantiram
mOsadiyAm mOhini mEl mOthuhira mani oliyAm
Murararipuvin muLLsinatthai muRiyadikkum muthu mozhiyAm
muRikadalin mahaL peyarai mozhiyAthAr yevar uLarO?

***

FIFTH SHLOKAM

AamnAya-dugdha-jaladhEramrutham madhamBha
nithyadhvishAm praharaNE druhiNAsthramanthra: |
NaarAyaNasya kila nithyajapas-thvadheeyam
nAma prakalbhatamam abhyudhayam tanOthu ||

On this PaarTiva Panguni Utthiram day, when our SaamrAjya DhAyini, Sri Ranga NaacchiyAr reigns supreme in yEkAsanam with Her Lord in the kalyANa MaNTapam at Srirangam, let us study the next slOkam of Lakshmi Sahasram:

Anvaya Kramam (Prose Order): MadhamBha! (Tava Naama:) AamnAya-dugdhajaladhE: amrutham, nithyadhvishAm praharaNE dhruiNAsthramanthra:, NaarayaNasya kila nithyajapa:, prakalpatamam Thvadheeyam nAma: abhyudhayam tanOthu.

Meaning:

Oh My dear Mother! Your names are glorious in many ways. They are the essence of the four Vedams just like the nectar is the auspicious essence of the milky ocean. Your nAmAs destroy utterly the eternal enemies of ours like Kaamam, anger (krOdham), jealousy et al. Your nAmAs are like the never failing BrahmAsthram in destroying these ancient and persistent enemies. Your namAs are very dear to Your Lord for His own Japam. May your auspicious nAmAs spread srEyas (MangaLam) everywhere!

The key prayer in this slOkam is: ‘Madhambha! Pragalbhatamam Thvadheeyam nAma: abhyudhayam tanOthu’ (Oh My Mother! May your sacred and most powerful nAmAs of Yours spread everywhere srEyas that grants long life, freedom from diseases, strength, tranquility, freedom from fear of every kind, destruction of the six enemies such as Kaamam, Madham, KrOdham, lObham, Moham and Maatsaryam!).

Commentary on the words and Passages of the slOkam

AamnAya dugdha jaladhE: amrutham: Your nAmAs are the nectar arising from the milky ocean constituted by the four Vedhams. That nectar arose from the ‘AamnAya dugdha jaladhi’ (Vedams in the form of the milky ocean) the churning of that ocean yielded the essence of the Vedams: Your nAmAs.

Vedam and the oceans have these items in common:

(1) Both are deep, broad, expansive and ‘shoreless’

(2) Milky Ocean has precious gems like Kousthubham, where as the Vedams have priceless Mantra rathnams.

(3) Our Lord rests in both the milky ocean and the Vedams. The quintessence of Vedams is your nAmAs just as the amrutham is the essence of the milky ocean.

amrutham: Amrutham is delectable to taste, gives longevity, strength and nourishment (Aayus, AarOggyam, Pushti and Balam). Similarly, recitation of your delectable nAmAs blesses us with all of the above anugrahams. Hence it is appropriate to name your nAmAs as Veda Saara amrutham.

nithya dhvishAm praharaNE dhruhiNAsthra mantra: Our ever present enemies are six fold: desire, anger at not getting what we desire, greed to assemble worthless things, arrogance about kulam, education, wealth, jealousy and delusion resulting from the poor understanding of the Tatthva Thrayam. These six eternal enemies hold us back from making any progress in our sAdhanAs. They

are Moksha VirOdhis. Your nAmAs have the same unfailing effect such as BrahmAsthram, which destroys anything against which it is aimed at (the eye of KaakAsuran, RaavaNa Vadham etc). Your nAmAs have the same power in destroying thoroughly our six ancient enemies that set traps for us constantly. Both Your nAmAs and BrahmAsthram never fail in their missions.

NaarAyaNasya kila nithya japa: (Thvadheeya nAma:) = Your sacred nAmAs are the objects of the unceasing meditation by Your Lord. Recitation of Your nAmAs have the same effect as the recitation of Your Lord’s names for us. We recite your names out of reverence for you as our dear Mother. Your Lord recites your names out of Vaathsalyam (deep affection) for you.Our goal in reciting your nAmAs is for sva-rakshai (self-protection). This we do during the Urdhva PUNDra dhAraNam by invoking Your Lord’s nAmAs ( KesavAdhi dhvAdasa nAmAs ) with Yours starting from ‘Sriyai nama: to MahA Lakshmyai nama: ‘Your Lord recites Your nAmAs for invigorating Him in the sport of protecting the world that He created. Thus, such recitations become ‘nithya japam’ for Him. There are three kinds of Japams: ‘Nithya, Naimitthika and Kaamya Japams’. The kind that Your Lord performs is of the category of Nithya Japam or must do category like sandhyA vandhanam for us.

Pragalbatamam: The ascending degrees of superiority are indicated by Pragalpam, Pragalpataram and Pragalpatamam. Your nAmAs are in the category of Pragalpatamam or the most powerful and benevolent. Just as nectar is the most superior among the entities of food, just as BrahmAsthram is the most invincible among the categories of weapons, just as the love for the Lord is the best among the categories of hitham, Your nAmAs are the most powerful since they combine the aspects of amrutham, BrahmAsthram and Bhagavath preethi That is why they are the best among the bests.

abhyudhayam tanOthu: May those auspicious nAmAs of Yours confer on the reciter sarva mangaLams ( Aayus, AarOgyam, dhruDa gAthram, Pushti, Saanthy, abheethi, dhaivAnugraham and Bhagavath Preethi!

***

SIXTH SHLOKAM

sAmnAm janmAntharam-akhila-rg-varga sargAntharam vaa
paryAyO vaa sakala-yajushAm prakriyA-aTarvaNAnAm |
vEdAnthAnAm kimu vinimayO viSrutham viSvamAtha:
dhivyam bhavyam diSathy japathAm Devi nAma Thvadheeyam ||

In the 6th SlOkam of the 17th SthaBakam, Sri VenkatAdhri Kavi instructs us that the NaamAs of MahA Lakshmi are equivalent to the mantrams of the Four Vedams:

The Key words here are: ‘Devi! Thvadheeyam nAma: viSrutham.japathAm dhivyam bhavyam disathy’ (Oh MahA DEvi! Your nAmAs are the most celebrated. For the reciter, they grant divine kshEmam and show the way for Parama PurushArTam).

Prose Order: SaamnAm janmAntharam, akhila Rg varga sargam antharam vaa, sakala yajushAm paryAyO vaa, aTarvaNAnAm prakriyA vaa? VedAnthAnAm vinimaya: kimu? ViSva Maatha: Devi! Thvadheeyam naama: viSrutham.

One can ask how MahA Lakshmi’s nAmAs are the other form of Vedas. The answer is given by the poet in this slOkam. The poet explains that the nAmAs of MahA Lakshmi is samastha vEda tulyam (equivalent in mantra sakthi to all Veda Mantrams).In actuality, Lakshmi nAmAs form one part of the VedAs and when one recites them, one gains the puNyam equivalent to Sarva Veda PaarAyaNam (recitation of all the VEdAs).It is similar to the situation, where it has been stated that the recitation of the aTarva Siras upanishad confers on one the phalan of reciting the entire VedAs. Such is the power of the viSrutha nAmams of MahA Lakshmi housed in her ashtOttharam or Sahasram or SrI Sooktham!

Visrutham means especially celebrated in the Veda bhAgams like SrI Sooktham (HariNee, ChandrA, AardhrA, LakshmI, Pushti, SrI:HemamAlini, Padhmini, VisvapriyA). Vedam states that the recitation of such viSrutha nAmams grants the soubhAgyams of Gold (HiraNyam), Cows, Horses, Servants, Fame, food, sath puthrans and SukanyAs and immense wealth of every kind.

Visrutham has also been interpreted to mean world famous (lOka PraSiddham). VedAs are indeed Lakshmi. Her nAmAs are VedAs. This is well accepted view. That is why she is saluted as Vedavalli, Vedavathy, Veda Moorthy and Veda Vaak, Veda RoopA.

Let us now look at the other word passages selected by the Kavi to display His reverence for the Vedamayee, MahA Lakshmi.

1) sAmnAm janmAntharam = She is the other birth for Saama vEda Manthrams. Janmam here means born entity. She appears as though she is the other roopam (maRu piRavi) of the Saama Veda Manthrams.

UttharArchika Saaman 976 addresses Her thus this way: ‘O drops of Spiritual bliss, since all these nourishing praises are addressed to you and the way you are born and the things are born of You, May You come and be seated in the innermost cavity of our hearts!’.

The links between her nAmam, Chandraa, amrutham and this Saaman are easily discerned here.

2) akhila rg varga sarga antharam vaa? = Thou art indeed the alternate form of all rg veda mantrams! Are not you that alternate form of Rg rks?

MahA Lakshmi’s uniqueness in granting all that one desires and her unique role is addressed by

Rg rk X.91.8:

‘You are the imparter of intelligence (mEdhAkaram) to the priests (reciters), who Invoke You. You are the accomplisher of the worship, the invoker of Nature’s bounties, the chief overcome of foes, and the counselor of sound advice. You equally respond to offerings, small or great. One would like you to be invoked alone and none else (vruNuthE nAnyam Thvath)’.

3) Sakala yajushAm paryAyO vaa? = Your nAmAs are parallel to all yajur vEda manthrams in having the same meanings. They have identical meanings. The Yajur vEda manthrams are like echoes of Your nAmAs.

An Example is provided by

Yajur Veda Mantram: XIII.36:

‘Harness, O Divine Self Supreme! Your well trained vital forces, which bear you quickly to our benevolent desired ends’

4) aTarvaNAnAm prakriyA vaa? = Are your nAmAs another kind of aTarva Veda Mantrams?

Here is an example of aTarva Veda Mantram celebrating the links between the nAmAs of Devi and the reciter

(aTarva Vedam: XX.41.2):

‘The resplendent Self (MahA Lakshmi) destroys ninety nine times nine (innumerable) evils with the help of the rock-like firmness of devotees (reciting her nAmAs)’.

5) Viswa Maatha! VedAnthAnAm vinimaya: kimu? = Oh Mother of the Universe! You are indeed the alternate embodiment of Upanishads! Vinimaya: means ‘maaRRu PaNDam ‘in Tamil. That means exchange currency or alternate vasthu.

6) ‘Devi! Thavdheeyam visrutham nAma: japathAm dhivyam bhavyam diSathy’ Oh MahA Devi! Your celebrated nAmAs are known for conferring the divine sampath to all reciters. It is the equivalent to the PaarAyaNam (recitation) of all the VedAs. Disathy can mean either confers or show the way to dhivyam bhavyam (divine sampath).

The Kavi wonders about the sakala kshEmam granting power of MahA Lakshmi’s names and wonders whether they are the essence of the four Vedams and the myriads of Upanishaths (VedAnthams). He concludes that all the Vedams and the VedAnthams are alternate forms of her dhivya nAmAs.

Sriman Kannan Swamy’s Tamil summary of the message of this slOkam is as follows:

nigamatthin niharAna
ninn nAmam japippathAl
nilayAna nalla phalan
nicchayamAy uNDAhum

***

SEVENTH SLOKAM

nAmarakshaNaparas-tavOchitha
nAmarakshaNam-apEkshathE RamE |
yas-taNothy Tava nAmayOjanam
sOyam-adhbhutham-anAmayO jana: ||

(Prose Order): RamE! Tava nAma-rakshaNapara: nAma rakshaNam apEkshathE. uchitham (idham). ya: Tava nAma-yOjanam tanOthy sOayam anAmayO jana:, adhbhutham (idham)!

Oh MahA Lakshmi! RamA Devi! Those who recite and treasure your dhivya (divine) nAmAs will not desire even SvargalOkams. Those who bear Your name on their Siras(head) would be freed of all diseases. By protecting your divine name, they will have all the protection that they need to ward off every disease of the body and mind (those caused by samsAric afflictions).

The Key words of this slOkam are:

Ya: Tava nAma yOjanam tanOthy, sOyam anAmayO Jana:’

The agility of the poet in engaging in adhbhutha (wonderful) word play using the ‘naama’ sabdham is striking:

1. ‘Naama RakshaNapara: Naama rakshaNam apEkashathE’

Above passage two meanings:

(a) One who is devoted to the sankeerthanam and Japam of Your nAmAs does not seek or want the pleasures of even Indhira lOkam /Svargam (na amara kshaNam apEkshathE). ‘Icchuvai tavira yaann indhira lOkam AaLum acchuvai peRinum vENDEn, Arangamaa naharuLAnE ‘is the AzhwAr’s resolute declaration.

In this context, one is reminded of the ancient word of wisdom: ‘dharmO rakshathy rakshitha:’

Dharmam protects one, who protects those who protect it. Similarly, those who protect your nAma rahasyam (mysteries) housed in Your mantram from unfit adhikAris (ayOgyAs and Bhagavath dhvEshis: those who are unqualified and enemies of the Lord).

Those who protect your nAma rahasyam by performing upadEsam to the deserving devotees of Yours with SraddhA and niyamam will be protected by You.

The ways of ‘Naama RakshaNam’ is classified along these five fold way:

1. Protection without forgetting. Frequent /daily japam of Your NaamAs
2. Protection from their disappearance thru upadEsam to fit ones.
3. Protection from falling in the hands of the unfit ones.
4. Protection of its veeryam through proper enunciation of Svarams
5. Protection from the change of its BheejAksharams (seed letters).

(b) Naama RakshaNapara: Naama RakshaNam apEkshathE: Second view One who is deeply involved in your nAma Japam covets the protection offered by such recitation. Paran (TanvasamAnavan) stands for the one who is entrenched in the anubhavam of some thing. MahA Lakshmi’s Nama act like a Kavacham (shield) against the ills of the body and the world. Therefore, the upAsakan seeks that rakshaNam offered by your nAmA japam (Tava nAma rakshaNa BalEna rakshaNam AapnOthy).

One who has your nAmA on his or her head (nAma yOjanam) reveals dhAsyam (servitude) to You and Your Lord. That is their rakshai (protection). That results in pushti (vigor) and thushti (peace, equanimity of mind and lasting sukham). They become ‘anAmaya:’ free from the physical diseases, six internal enemies like Kaamam, Madham, KrOdham et al. These are the rakshaNams attained.

2. ya: nAma yOjanam tanOthy sOyam anAmayO jana:

The word ‘anAma yOjana:’ is used in slEdai (double meaning) manner.

a) ‘a+nAma + yOjana: (One who does not wear Your nAmAs on his /her Siras) ‘is one way to split of the compound word: anAmayojana.

(b) The other way to split is ‘anAmayO +jana:’ (one who is free from diseases).

How does ‘nAma yOjanam’ make them anAmayaO janam? That is appropriate (uchitham) because of the power of the nAmAs of RamA DEvi.

The alankAra Saasthrams have a figure of speech (alankAram) known as ‘virOdhAbhAsAlankAram’ That is used to suggest a contrary meaning, which goes away, when a different split of the words in the word group is used. That is vichithram (adhbhutham) as opposed to Uchitham. Even the un seeking one (a+nAma+yOjanan) gets the benefit of protection.

May the recitation of your nAmAs protect the reciter! May the addition of your name (SrI Sabdham) to vasthus and people (Sri Sabdha sambhnadham) remove all afflictions!

The 7th slOkam described how the diseases are chased away by the recitation of the NaamAs of MahA Lakshmi. This slOkam instructs us as how Her nAmAs kindle the desire for Moksham (Release from the cycles of births and deaths) and lift the ordinaryfolks and great sages to the stage of Mumukshus (those who desire Moksham).

***

EIGHTH SLOKAM

thrayyanthaika-praNayimatayas-tApasA: pApa-sArTam
prathyAdEsa-pramudhitha -mahA-chEtasas-spheetha-satthvA: |
nAma SrImatthva kila valathkeertthaya: keerthayantha:
mAthar-mukthou vihitha-kuthukA mOdhayanthE priyam tE ||

The key words in this slOkam are: ‘Maatha! tava Srimath nAma keerthayantha: kila mukthou vihitha kuthukA: tE priyam mOdhayanthE ‘.

This group of fortunate ones is constituted by the VedAnthins, Sages with theevra (intense) tapas (penance), PuNyasAlis with a broad mind (BhAgavathOtthamAs of a forgiving nature, who have rejected the accumulation of sins), the SaathvikAs (unoffending ones filled with Satthva guNam ), the ParamaikAnthi Mumukshus ( Single minded ones intent on gaining Moksha Siddhi without other prayOjanams).

Sriman KaNNan Swamy salutes them this way in Tamil:

‘NigamAntha neRi vEtpAr nirambiya naRR-puhazh yERppAr
Ninn nAmam keertthippAr Ninn pathiyai mahizhvippAr’

The two key words here are: ‘nigamAntha neRi vEtpAr ‘and ‘naRR-puhazh yERppAr ‘.

‘NigamAntha neRi’ is the Veda-VedAnthic path (dharma mArgam). Those who have chosen to travel by this auspicious way are saluted by the passage of Sri VenkadAdhri Kavi’s slOkam: ‘thrayyanthaika praNayi mathaya: ‘PraNayi mathaya: means those intelligent ones, who are deeply in love with traveling that VedAnthic way. Here VenkadAdhri Kavi emulates ANDAL, who revealed in ThiruppAvai that Her Lord NaarAyaNan alone can and will grant Kaimkarya SrI and Moksham (NaarAyaNanE namakkE paRai tharuvAn). The one and only Moksha dhAyaka Mukundan is identified by ANDAL as Her Lord, Srimann NaarAyaNan. In a similar vein, the BhAgayasAlis reciting MahA Lakshmi’s naamAs are recognized as those who travel ONLY in the VedAnthic path (Thrayyanthaika praNayi mathaya:). This addition of yEka sabdham to Thryyantham is a remarkable upadEsam from the Kavi, who blessed us with the Lakshmi Sahasram.

The others in the company of ‘Thrayyanthaika praNayi mathaya:’

Who else are in the blessed company of the VedAntha Maarga SanchAris reciting the auspicious nAmAs of MahA Lakshmi? There are three morein this visEsha ghOshti:

They are listed by the poet as:

(1) TaapasA: (Tapasvees or accomplished sages known for their penance and self-restraint),

(2) Paapa saarTa pratyAdEsa pramudhitha mahA chEtasa: (those broadminded and forgiving ones who are joyful over their success in rejecting the accumulation of the bundles of sins),

(3) spheetha satthvA: ( One who possesses a high degree of Satthva GuNam)

The second category needs additional understanding. They are mahA chEtas or one with lofty minds worthy of adulation. Why is it so? This is because they have rejected (nirAkAram= prathyAdEsam/rejection, which is the opposite of AadEsam) the route that leads to the piling up of bundles of sins thru pursuit of karmAs prohibited by Bhagavath Saasthrams (PrAthikoolya varjana janam). Their success in rejecting the pull of sins makes them happy (pramudhitha mahA chEthasa:). Sri VenkatAdhri Kavi salutes this special group of chEthanams (PrapannAs) as: ‘Paapa sArTa pratyAdEsa pramudhitha mahA chEtasa:’.

Their eulogy of Your NaamAs & its effects

These noble ones known for their satthva guNam and VedAnthic ways are engaged in the sankeerthanam of your auspicious nAmAs:

‘Tava Sreemath nAma keerthayantha: kila valathkeerthaya: ‘(iha sancharanthy).

They perform Naama Sankeerthanam of Your sahasra Naamams and through that alone (keerthayantha: kila) become famous in this world (valathkeerthaya:).

In addition to being celebrated by their fellow human beings, these srEshta bhAgavatha PrapannAs keenly desirous of Moksha Aanandham delight the heart of Your Lord and are blessed with ParipoorNa BrahmAnandham thru nithya, niravadhya kaimkaryam at Your Sri Vaikuntam.

Mukthou tE Priyam mOdhayanthE

There is another meaning attributed to these words of the last Paadham. Mukthou can also mean in the state of Moksha dasai. Even in Sri Vaikuntam, the MukthAs perform Naama sankeerthanam of MahA Lakshmi’s nAmAs and as a result please Her Lord (tE Priyam mOdhayanthy). So effective are the sankeerthanam of your naamAs that it ends up in delighting Your Lord.

Summary of this loam

One should not think that only of those longing wealth here, those without detatchment, the commercial types and the sukham seekers in their lives here as the only ones that recite MahA Lakshmi’s nAmAs for short term and perishable gains. There is another set, the virakthAs (VairAgyasAlis) and Mumukshus/MokshArTis, who are outside these perishable wealth seekers. This special category of jeevans perform nAma sankeerthanam of Your dhivya naamAs for gaining the preethi of the dhivya dampathis, even while residing in Sri vaikuntham and during their post-prapatthi stage of their lives here.

Whoever they are they climb higher rungs of Saadhanai. Even for those seeking alpa (insignificant sukhams here) mature with time (kaala kramENa mature in their Jn~Anam), develop taste (ruchi) for VedAnthic truths, perform tapas, increase their Saathvika guNams and the fame follows them. Their desire for Moksham increases. They desire to gain mukthi and perform eternal kaimkaryam to both of You as Yeka Seshis at Your Supreme abode of Sri Vaikuntam. The progressive stages in their spiritual development are: Gaining of Jn~nam, Tapas, destruction of Sins (Paapa naaSam), UdhAra manas, Satthva guNa abhivruddhi, Keerthi, icchai in Moksham, Bhagavath Kaimkarya Preethi and ParipoorNa BrahmAnanadha anubhavam at Sri Vaikuntam. Oh MahA Lakshmi! All of these are made possible by the power of Your Naama Sankeerthanam

In the ninth slOkam, Sri VenkatAdhri Kavi points out that MahA Laskshmi’s nAmAs add lustre to the Lord’s radiant dhivya mangaLa vigraham on top of the seven hills (YezhumalayAnukku yezhil sErkkum NaamamngaL: Sapthagirisan’s JyOthi enhancer).

***

NINTH SLOKAM

bhAsvath-varNam VrushagiripathEr-bhAvukam tanvathA tE
dhAmnA dhAma sphurathy JaladhE: puthri nAmnA cha nAma |
ramyam harmyasTalamapi maheerakshiNaS-Sailatungam
dheepArOpam rajanishu vinaa Devi dhEdheepyathE kim ||

Key words: ‘JaladhE: Puthri! VrushagiripathE: bhAsvath-varNam dhAma bhAvukam tanvathA tE dhAmnA sphurathy’.

Meaning:

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