Praising of the lowly & evil ones for my livelihood / kujana sthuthi

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The sacred body of Your Lord, Saptha Gireesan, gains additional luster through your dEha kAnthi. These results because of His naamam of SrinivAsan incorporating your nAmaa of ‘SrI’ You are like a lamp in the beautiful and lofty palace of the king of the Universe. It is only through the lighting of this lamp that the beauty of the palace is brought out at night. You are that mangaLa dheepam in the palace of Your Lord. As Vakshasthala Lakshmi, You illumine further Your Lord’s sacred Body.

Oh Daughter of the Ocean (JaladhE: puthri)! Oh PadhmAvathy! Your Lord has a shining body with luster like that of the Sun’s rays (Vrushagiri PathE: bhAsvath varNam dhAma). ‘Aadhithya varNam tamasasthu pArE’ sings the Sruthis in recognition of the splendorous jyOthi of Your Lord on top of the Seven Hills. With this luster mingles your own uniquely auspicious JyOthi and enhances that luster (bhAvukam tanvathA tE dhAmnA sphurathy). Your golden hue reinforces and multiplies the natural hue of Your Lord. As Vakshasthala Lakshmi, who never leaves Him even for a fraction of a second, You are like a jyOthi-filled lamp in the dark bluish body of Your Lord and illumine every thing around. He is defined by Your Naamam of SrI. With this lakshaNam, He is known everywhere as SrinivAsan. That prefix of SrI (Your Naamam) in His name (Sridharan, Sriya: Pathi) enhances His own luster manyfolds. (BhAsavth varNam naama cha Tava nAmnA adhikam sphurathy).

Oh Lakshmi! Your Lord’s divine body is like a lofty palace of a king. The beauty of such an expansive palace can only be appreciated against the darkness of the night with the jyOthi of a brilliant lamp. Oh Lakshmi! Thou art that illumin-ing JyOthi (dheepArOpam) in the mansion of Your Lord! This beautiful (ramyam) and the lofty royal palace resembling a mountain peak (MaheerakshiNa: Sailatungam harmyasTalam) is Your Lord’s ThirumEni against the darkness of the engulfing SamsAric night (Rajani). Without Your light present as a MangaLa dheepam, how can one relate to and enjoy the beauty of Your Lord? Will a lofty palace at night be enjoyed without the illumining light (harmya sTalamapi rajaneeshu dheepArOpam vinaa dEdheepyathE kim?). No, it can not be seen without the radiance of the lamp that is lit. She is the ‘Harmyatala MangaLa dheepa rEkha’ as saluted by Swamy ParAsara Bhattar in His Sri GuNa Rathna kOsam. She is the MangaLa dheepam having the abode of His VakshasTalam. She is the ‘lOkaiak dheepAnkuraa’. Please refer to the second slOkam of Sri GuNa Rathna Kosam (UllAsa Pallavitha — ) for a detailed enjoyment of the meanings of ‘MangaLa dheepa rEkhA ‘: http://www.malolan.org

The words ‘DhAma and ‘VarNam’ have many meanings and all of them fit in with the words and the metaphors chosen by VenkatAdhri Kavi.

‘Dhama’ means body, luster (tEjas) and abode. ThiruvenkatamudayAn’s body, tEjas and abode (Venkatam and Vaikuntham) are illumined brilliantly by MahA Lakshmi’s radiant luster. Lord’s ‘bhAsvath varNam’ is enhanced by the mingling of His Devi’s hue.

‘VarNam’ has two meanings: hue and letter. His hue is enhanced by her hue. The addition of her name (the aksharam, SrI) in front of His name defines Him and makes Him even more auspicious. He is now known as SrinivAsan illumined by the MangaLa dheepa rEkhai.

Sriman KaNNan Swamy’s Tamil summary of this slOkam takes on this form:

yEzhumalayAnukkum
yezhlUttum unn nAmam
yEzhadukku mALikayil
yERRi vaittha dheepam pOl

***

TENTH SLOKAM

apyasmAkam vachanamachamathkAri KamsAri-kAnthe
prAj~nyAsvAdhyAm bhavathy bhavathee-nAmadhEyAnushangAth |
karpoorAdhi sTira parimaLa dhravya sAchivya bhUmnA
nigandhE syAdhapi surabhithA nimBakAshtasya chUrNE ||

(Prose Order): KamsAri KaanthE! asmAkam achamathkAri vachanam api bhavathee nAmadhEya anushangAth praj~nAsvAdhyam bhavathy.

karpUrAdhi sTira parimaLa dhravya sAchivya bhUmnA nirgandhE nimBakAshtasya chUrNE surabhithA syAth.

Meaning:

Oh Consort of the Lord, who killed Kamsan! Even our uninteresting and artless speech becomes enjoyable and artful to learned ones through links with your divine Nama. This situation is similar to the dull and non-fragrant neem stick powder acquiring a most enjoyable and lasting fragrance as a result of association with fragrant objects like Camphor and other parimaLams.

In this tenth slOkam, Sri VenkatAdhri Kavi states that even our artless and uninteresting speech becomes paNDitha bhOgyam (enjoyable to learned ones) once our vaak is adorned with MahA Lakshmi’s sacred NaamAs. The glories of association of our speech with the nAmAs of MahA Lakshmi (nAmadhEya anushangam) is celebrated here.

The prAsams (alliterations) in this slOkam are delightful to experience:’ —

kaari KamsAri, bhaavthy bhavathee, dhravyasaa-chivyabhU’ et al. This makes it ‘prAj~nA svAdhyam ‘or most enjoyable by PrAj~nyAs (the learned ones). The dhrushtAntha alankAram (Similie= upamA=uvamai) of neem powder acquiring the fragrance of camphor by association is excellent to illustrate the effect of the links of MahA Lakshmi’s sacred names with our uninteresting speech.

Here Bhavathy and Bhavathee come next to each other in the second line:

‘PrAj~nA svAdhyam bhavathy bhavathee nAmadhEyAnushangAth’

The first bhavathy goes with prAJ~nA SvAdhyam; our artless words become (bhavathy) delightful to rasikAs (prAj~nA svAdhyam).

The word of bhavathee following bhavathy refers to the most worshipful (parama Poojyai) aspect of MahA Lakshmi. ‘bhavathee naamadhEya anushangAth’ is the prose order. Here ‘bhavathee’ qualifies Her sacred nAmadhEyams and the power of links to them.

The six thoughts suggested in this slOkam

1. All speeches will not qualify to be interesting; choice of appropriate words or deep meanings have to be added to make one’s speech appreciable to PaNDithAs.
2. The PaNDithAs will be attracted only to a speech with artful construction & clever meanings.
3. There is thus a difference in the taste levels of common folk and learned ones.
4. Only dhaiva anugraham can elevate one to the status of a MahA Kavi; the keerthanam of MahA Lakshmi’s nAmAs will make that happen.
5. Even ordinary objects/persons can be elevated by their association with lofty ones. It is therefore important to seek the sath sangam of lofty ones and perform nAma sankeerthanam of MahA lakshmi’s nAmAs.
6. Some objects have enduring fragrance and others have short term, acquired fragrance.

The poet concludes that poetry becomes most delectable through the addition of MahA Lakshmi’s nAmAs. The poet therefore attaches MahA Lakshmi’s names in every one of the slOkams of Lakshmi Sahasram. In this slOakm, the poet addresses MahA Lakshmi as ‘KamsAri KaanthE’.

The Summary of the meanings of this slOkam in Tamil by Sri KaNNan Swamy

IRayavaLE Unn peyarai
idayidayE yenn pEcchil
iNaitthatanAl ithu kooDa
iNai illAk-kavithathayAm

Oh Goddess MahA Lakshmi (IRayavaLE)! By linking your divine names in between the words of my speech, even my artless speech becomes matchless poetry. Such is the power of your sacred Namas!

***

ELEVENTH SLOKAM

AmBhA LakshmIr-amruthasahabhUr-aBdhi-rAjanyakanyA
PadhmA Viswambhara-sahacharee Padhma-sadhmA ramEthi |
yO namaivam piBathy bhavathee nAma-nAmAmruthougam
TasyaivAhur-janani sulabhAm samsruthy SrAnthi Saanthim ||

In this slOkam, Sri VenkatAdhri Kavi shares with us his experiences about the power of MahA Lakshmi’s names, which banish every kind of Fatigue associated with the SamsAric life:

Meaning:

Oh Jananee (Oh Mother of all the beings)! Lakshmee (Oh Possessor of all MangaLams)! Amrutha-sahabhU: (Oh one born from the Milky Ocean along with the Nectar)! abdhi-rajanyakanyE (Oh daughter of the Samudhra Raajan), PadhmA-sadhmA (Oh the One having the lotus flower as Your abode), ViSwambhara sahachari (Oh the divine consort of the Lord bearing the Universe), PadhmA (Oh the One with the Lotus soft eyes and feet), Ramaa (Ramaa Devi)! It is said that those who drink from the blissful nectarine flood of Your divine NAmAs (bhavathee nAma, nAmAmrutha Ogam piBathy), for them alone the fatigue, tiresomeness, asubhams and amangaLams arising from the samsAric way of life are banished.

(Key Words): ‘yO nAma bhavathee nAma amrutha Ogam piBathy, tasya yEva samsruthy SrAnthy Saanthy sulabhaam Aahu:’.

In one of the SrI Sthuthi slOkams, Swamy Desikan instructed us: ‘Those who repeatedly recite Your nAmAs — LakshmI, PadhmA, Jaladhi tanayA, IndhirA and VishNu Pathnee — do not get swirled around the wheel of samsAram ‘. Sri VenkatAdhri Kavi follows this line of thought in this 11th slOkam.

The many sufferings and the consequent fatigue associated with samsAric life are removed by the aavrutthi (repetition) of your divine NAmAs. Only those, who engage in your nAma sankeerthanam with longing and blissful experience (rasAnubhavam) gain this relief. For these fortunate ones, you banish the life in this sorrowful world and grant them Moksham (freedom from the tiring cycles of births and deaths). Consistent with Your name as ‘Ramaa’, you delight the hearts of such devotees.

She is the Mother of all. She is the Creatrix. She generates new energy in us when we recite her nAmAs and that leads to the removal of the sufferings connected to hunger, thirst, poverty, bodily ills, viraha taapam, restlessness, mental worries and every other suffering.

As Lakshmi, She removes all alakshmi (asubhams), when we perform sankeertanam of her sacred nAmAs. SrI sookta mantram instructs us thus on the power of Her nAmAs. Her relationship with us is beyond one janmam. Her relationship with us as our Mother is indestructible. She has a rich set of relations herself. Her Lord is the One, who bears the Universe effortlessly. Her Father is the King of the Oceans. She herself is ‘Ramayathy ithi Ramaa’ (One who enchants and delights us and thereby chases away our multiple fatigues, avalams and AayAsams.

In this slOkam, Sri VenkatAdhri Kavi speaks on behalf of all of us (asampoorNa adhikAris) about our insufficiencies in engaging in the difficult tasks that are beyond our limited capabilities and resorting therefore to the easiest task of Naama sankeerthanam of Mahaa Lakshmi’s names to gain Her ParipoorNa anugraham.

***

TWELFTH SLOKAM

na muhurBahumanmahE manUn
na cha vAchO jaratheeradheemahE |
prayathA: prayathAmahE vayam
Tava nAmnAm Haripathni keerthanE ||

(Key words): ‘Hari Pathni! Tava nAmnAm keerthanE prayathAmahE’

Meaning:

Through the organ of speech (Vaag Indhriyam), three tasks can be Undertaken: (1) Mantra Japam (2) Veda PaarAyaNam and (3) Naama Sankeerthanam. The poet explains here the reasons for our abandonment of the first two difficult routes and choosing the easy route of Naama sankeerthanam for our salvation.

The reasons for the preference for the Naama Sankeerthanam route are:

(1) Mantra japam requires upadEsam from a competent adhikAri. One has to have strict discipline and high degree of anushtAnam & AchAram. (Niyama nishtais) One needs to perform anga nyAsams and kara nyAsams. Single minded meditation on the Mantra dEvathai is needed. Phalans for Mantra Japam can be realized only after Mantra siddhi is attained. These requirements make it difficult to follow the mantra japam route for the majority of us. It is therefore a frustrating route.

(2) The second thing we can use with our speech organ is performing Veda PaarAyaNam. That route is even more difficult than Mantra Japam. The completion of VedAdhyayanam takes many years of effort. Svarams have to be strictly preserved. Sandhai, retention power and repeated practice has to be adopted. To become a GhanapADi, it requires an average of 8 years to gain mastery over one Vedam. This route is not only time consuming but is also full of very difficult steps to gain success. You have to have Upanayanam before commencing VedAdhyayanam. This route is not open to ladies and for anyone outside the three varNams. This route is hence even more frustrating to follow than Mantra Japam.

(3) Naama Sankeerthanam Route: The inherent difficulties associated with the first two routes propel us to engage in the easiest route of Naama sankeerthanam for the majority of us (Ladies, Children, infirm ones etc). The pursuit of this route with faith and purity of mind will bless us all with panoply of anugrahams including the supreme siddhi of MOksham. The need for the adaptation of Lakshmi Naama Sankeerthanam as the safest, universally applicable and easy to practice route becomes clear now.

Word by Word Meaning:

• Hari Pathni! = Oh Divine Consort of Hari!

• Vayam manUn muhu: na BahumanmahE = We do not consider the mantra Japams as a significant route to meet our needs.

• jarathee vAcha: na adhImahE cha = We do not engage in the recitation of the ancient Vedams (Veda PaarAyaNam) either because of its inherent diffiuclties.

• PrayathA: Tava nAmnAm keerthanE prayathAmahE = (Therefore), we attempt to perform Your (Lakshmi’s) nAma sankeerthanam with a pure mind (prayathA:) for our salvation.

Here, the poet is not putting down the routes of Mantra Japam and Veda PaarAyaNam. He is just providing the rationale for the choice of the third route with purity of mind (thUyOmAi vanthu) and attempting to perform Naama sankeerthanam (‘Malar Mangai peyarkaL solla maasinRi muyalhinROm).

***

THIRTEENTH SLOKAM

anirAsyam adhOkshajapriyE
bhavarogam bahulanghanairapi |
taritum prabhavanti leelayA
tava nAmoushadhAsEvinO narA: ||

Meaning:

Oh dear consort of AdhOkshajan! To jump over the disease of samsAram, Many try in vain with repeated attempts to jump over the disease of SamsAram and fail. A select few who know the power and glory of Your nAmAs recite them and become powerful enough to cure this disease by sankeerthanam of Your nAmAs.

Comments:

MahA Lakshmi is addressed here as AdhOkshaja Priyai. AdhOkshajan is the 416th Naamaa of Her Lord in Sri VishNu Sahasra Naamam. AdhOkshajan is the ocean of nectar, which never gets diminished even if many drink that nectar at all times. adhO ksheeyathE ithi adhOkshaja: He is the undiminishing fountain of nectar. She has the same qualities as Her Lord and hence She is His dear consort (AdhOkshaja Priyai).

‘anirAsayam ‘means a calamity. It is a calamity that can not be driven away (Irayithum Sakthyaa). That calamity for the Samsaaris is Bhava rhogam or the disease of SamsAram. Many make effots of their own to jump over this disease (Bahu langanai:) but fail miserably. A few fortunate ones know about the mahimai and power of Your sacred NaamAs (Naama Vaibhavam) and recite them and as a result cure themselves effectively from the SamsAric disease.It is almost like an effortless play for them to jump over the SamsAric sorrows with the power of Your NaamAs.

***

FOURTEENTH SLOKAM

na hi nanthum AnanathameesmahE
na cha nirmANa-kaTAapi karmaNAm |
KamalE kali-bhee nivartanam
kalayAmas-tava nAma keerthanam ||

In this slOkam, Sri VenkatAdhri Kavi expresses his (limiting) incapabilities and concedes that he has chosen for that reason Sri Lakshmi Naama sankeerthanam alone for his redemption from the ill effects of SamsAram:

(Prose Order): Ananatham nanthum Na yeesmahE hi; cha karmANam nirmAna kaTA api na; KamalE kali bhee nivartanam Tava nAma keerthanam kalayAma:

Meaning:

Oh MahA Lakshmi (KamalE)! We are unable to offfer our worship to Your Lord having the name of Ananathan (the limitless One). We do not even budge an inch towards the observanc eof YaagAs or Yaj~nAs. We are only engaged in the recitation of your sacred names to chase away the fear caused by this Kali yugam.

We have concluded that Karma yOgam and Bhakthi yOgam are difficult to practise by us. We have therefore stayed away from traveling on these bumpy routes to Moksham.PurANa vachanam states that the phalans of performing Yaagams and Yaj~nams inthe other Yugams are achieved by the sankeerthanam of your nAmAs alone in Kali Yugam. Therefore, we as incompetent ones in performing difficult YaagAs have elected instead to sing Your NaamAs and eulogize you. Such an act on our part removes the fears of living in Kali Yugam, where the dharmam is forever on decline.

VenkatAdhri Kavi has performed many Yaagams and Yaj~nams and has been honored with the title of ‘asthOkAdhvari’. For him, the performance of Yaagams and Yaj~nams are like a child’s play. For us only, such activities are beyond our capabilities. The poet has us hence in mind, when he refers to the powerless folks and identifies with them as those engaged in the easy anushtAnam of Naama Sankeerthanam of Lakshmi’s Nama.

***

FIFTEENTH SLOKAM

vividhAni tavAdhunA thu nAma
vyasanAnyaBdhisuthE dhunAthu nAma |
api yajjapatha: kalAvahAni
syuramunyajjvaladhee-kalAvahAni ||

The powerful Nama of Lakshmi that chase away all kinds of tApams

(Prose Order): aBdhisuthE! VividhAni vyasanAni Tava Nama adhunA thu dhunAthu nAma.api yath japatha: kalou amUni ahAni ujjvala dhee kalA AavahAni syu:

Meaning:

Oh Daughter of the Ocean! May the power of your sacred nAmAs chase away immediately the varieties of dangers that we come across and free us of our many bad practises that we are engaged in! Further, for the reciter of your dhivya nAmams in this Kali Yugam, the days become filled with the lustre of growing true Jn~Anam about Tatthva Thrayams.

Oh MahA Lakshmi, the daughter of the Milky Ocean! By reciting your nAmAs, all of our samsAric dukkhams are blown away. Those who recite your nAmAs with MahA ViswAsam and Bhakthi are transformed into evolved souls with increasing Jn~Anam about arTa Panchakam. The various dangers (Taapa Thrayam) that they are exposed to are shaken off. Our medhA expands (ujjvala dhee: vilAsam). Our intellects are purified (dhiyO yO na: prachOdhayAth). asankuchitha (unshrinking) Jn~Anam obtainable only at Moksha dasai results. All bad habits take flight. The poet says that all of these bhAgyams are realized by those who recite the nAmAs of Parama Paavana MahA Lakshmi.

In this slOkam, Sriman KaNNan Swamy points out that the Kavi uses the PrAsam and SlEsham together at two places. SlEsham is pun and PrAsam is alliteration. These are two figures of speech that are used in a beautiful manner here.

In the first paadham of this slOkam, we come across ‘adhunA thu nAma’; in the second paadham, the word group is ‘dhunA thu naama’. The meanings however are different in the two Paadhams but the sound effects are similar.

The third and the fourth paadhams end with the same word: ‘KalAvahAni’. The meanings however are different based on splitting of this compound word.

‘KalAvahAni’ can be split as Kalou+ahAni (the days in kali yugam) or kalA + AavahAni (the acquisition of the various Kalais due to the acquisition of the sharpened intellect /ujjvala dhee:).

Sri VenkatAdhri Kavi’s sense of humor and poetic greatness is evident here and is recognized as the result of MahA Lakshmi’s ParamAnugraham.

***

SIXTEENTH SLOKAM

rAshtraprasanga-kujanasthuthi-rAjakAryam
dhustarkavAdhaparadhUshaNa-dhOsha-Saanthyai:
NaarAyaNa PriyataME nanu pAvanAni nAmAni |
keerthayathu tE rasanA madheeyA ||

In the 16th SlOkam of this staBakam, Sri VenkatAdhri Kavi points out that the nAmAs of MahA Lakshmi destroy the blemishes (dhOshams) of our tongues:

Meaning:

My tongue is full of blemishes. Some of these asuddhis acquired by my tongue are:

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