Oh Lakshmi! The common folk’s won’t has any idea about the significance and vaibhavam of your nAmAs. They will mix it up with all other ordinary names (NaamAntharam).

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Oh Lakshmi! Through these 9 NaamAs, we meditate on you at early morning hours: (1) VishNu VakshasTalasTithA, (2) PadhmAlayA (3) Lakshmi (4) Samudhra TanayE (5) Consort of the enemy of KaiDaba asuran (6) SrI (7) Devathai serving as the means for SrEyas (8) Mother of the Universe and (9) SeethA such a recitation and the meditation on these 9 Nama establish soundly all auspiciousness for us. We perform upAsanam with reflections on the myriad tatthvams behind each of these Nama (arTAnusandhAnam) during the early morning hours, which are ideal for Japam and grantha KaalakshEpam.

Sriman Kannan Swamy succinctly records the meanings of this slOkam in Tamil:

ahalAtha MangaLatthai
aruLUm unn NaamangaL
athanAlE anudinamum
athikAlai avai solvOm

The recitation of Your nAmAs results in lasting auspiciousness. Therefore, we recite them daily during Brahma MuhUrtham ( PrAtha: kaalE upAsmahE).

Each of the nAmAs have depths of meanings. RajjevAyathanA (Raajeeva AayathanA ) means the One who has Her abode in the Lotus. The deeper meanings of this nAmam are covered in the next sthaBakam.

‘dhaithya jithurOrakshA ‘refers to Her being the protection (rakshai) for Her Lord against His enemies. It is because of her protection through her presence as VakshasTala Lakshmi, our Lord is able to win His battles against His enemies.

The name ‘Lakshmi’ provides the definition (lakshaNam) for the Lord through Her residence on His chest He is understood therefore as Sriya Pathy, Lakshmi Kaanthan et al.

The six profound meanings of the ‘SrI’ sabdham has been revealed in Lakshmi Tantram and in MummaNikkOvai by Swamy Desikan.

Some say that Lakshmi does not stay at one place for too long. They address Her as Sanchalaa for that reason (selvOm instead of selvam). Sri VenkatAdhri Kavi suggests that She becomes asanchalA, when one performs UpAsanai through Her Naama sankeerthanam at dawn.

***

TWENTY THIRD SLOKAM

anjath-panchasha-varNam arNavasuthE ThvannAma karNAmrutham
math-pApAni mahattharANyapi muhur-mushNAthy KrishNAnganE |
aksheeNi prathirundhath andhatamasam gEhEshu bhUyishDAmapi
angushta-pramithaiva dheepa-kalikA haa hantha nO hanthy kim ||

In this slOkam of Naama Vaibhava StaBakam, the poet states that MahA Lakshmi’s nAmes, which are small in size but have the immense power to destroy our gigantic bundles of Sins:

• ArNava suthE = Oh Daughter of the Ocean!

• KrishNAnganE = Oh wife of KrishNa BhagavAn!

• Anjath-panchasha-varNam = having the assembly of just 5 or 6 letters

• KarNAmrutham = and acting as a nectar to the ears

• ThvannAma = Your NaamAs

• MahattharANi math pApAni api muhu: mushNAthy = steal away (eat up) the huge sized bundles of sins of mine effortlessly and frequently.

• Haa hanttha! = what a surprise (mystery)?

• GEhEshu bhUyishtam andhatamasamapi = even the dense darkness in the house

• Angushta pramithA yEva dheepa kalikA nO hanthy kim? = is destroyed by the thumb-sized, lit (little) lamp. The radiance from that little lamp spreads everywhere and destroys the huge enveloping darkness in the house inspite of the fact that the lamp is small sized.

Your nAmAs are small sized (made up of 5 or 6 letters) like HarivallabhA, Kamalaa,arNava suthA. In contrast to the small size of Your naamAs, my bundles of sins are huge. Inspite of their small size, your nAmAs destroy my huge bundles of sins. When adiyEn thinks about this power of Your nAmAs, it fills me with a sense of wonder. Can an ant chase away an elephant? can one use a blade of grass as boat to cross the ocean?

Can one use a soft bud to crack a piece of granite? Can a piece of thorn succeed in pulverizing a bar of iron? They can not and it is understandable that small entities can not take on successfully a mighty object. In the case of your nAmAs made up of very few letters take on however the huge accumulation of my sins and destroy them. This action takes place quite often. It is not a once in a while thing (one day wonder).

Math pApAni mahattharANi: My offenses (insufferable apachArams, deceptions, cheatings and trespasses against Bhagavath sAsthrams) are huge and are growing forever. You’re nAmAs destroy them again and again. What takes mighty long Prayascchitthams? (SaandhrAyaNa vratham PrAjApathya krucchiram) to do, your short Nama destroy these huge bundles of sins quickly and often.

The situation is similar to the radiance from a small lamp that spreads over the entire room and destroys the surrounding darkness.

There are plenty of PrAsams in this slOkam as well:’ anjath-Pancha, varNamarNava, MushNAthi Krishna, rundha-dandha, BhUyishtam-angushta, hanthahanthy et al. These prAsams have a pleasing effect on the listener’s ears.

***

TWENTYFORTH SLOKAM

avithum udhadhi kanyakE achikithsyAth
maraNa jarAdhi mayaath mahAmayAnmAm |
paramavishamam Antaram kashAyam
pachathy Suchir bhavadheeya nAmavarga: ||

Meaning:

adiyEn has a deadly disease. It has the name of samsAra rhOgam and has the constituents of old age, death et al.For saving me from that disease, adiyEn has to make a curative concoction (KashAyam). That act is performed by Your nAmAs. Your namaas are the fire to cook that kashAyam to the perfect state for curing my illness.

KashAyam has two meanings here:

(1) The syrup that the doctor gives. It is prepared bythe slow evaporation of the solution containing the active ingredient with a huge amount of water.

(2) KashAyam also means desire, udhvEgam (excitement) and other rAgams and blemishes of the mind.

(3) The assembly of your Nama is like the fire that condenses the potion and forms the essence (kashAyam) to destroy my samsAric disease. ‘KAshAyam pachathy ‘refers to the destructive evaporation of the disease causing blemishes of the mind. To secure a clean mind, the route to travel is the recitation of our Mother’s divine naamAs.

The summarizing Tamil Paasuram by Sri KaNNan Swamy is:

Kadum nOyai kazhippathaRkku
KaashAyatthai kaaycchuhinRa
kanalukku samamAhum
KadaRkkani nAmangaL

For preparing the kaashAyam for dispensing with the fierce bhava rhOgam, the fire used is the nAmAs of the daughter of the Ocean.

***

TWENTY FIFTH SLOKAM

kruthaSubhatathy dhAritham kruthArTai:
Bhagavathy bhOgyamatheeva pAvanam cha |
abhidhadhathy suvarNamAthmavantha:
prasamitha-dhurgathy nAma thAvakeenam ||

Meaning:

Bhagavathy Lakshmi! Your nAmAs are like the exalted metal gold, which is used in all auspicious occasions. Here are six instances, where there is similarity between Lakshmi’s nAmAs and coveted gold;

1) Both Lakshmi’s nAmAs and the Gold generate rows of MangaLams. Auspicious rites like vivAham take place with gold; similarly, auspiciousness arises from the sankeerthanam of Lakshmi’s nAmAs.

2) Both MahA Lakshmi’s Nama and the gold are adorned by the kruthArTAs (BhAgyasAlis).

3) Both are bhOgyam (most enjoyable). MahA Lakshmi’s nAmAs are sweet for the mind and the tongue to taste; Gold is similarly enjoyable to adorn and celebrate.

4) Both are known for their purity (Parisuddham). ThirunAmams of MahA Lakshmi cleanses one’s speech and mind. Gold is svatha-suddham. It does not need any cleansing agent like tamirand, clay etc to bring out its luster.

5) Both are SuvarNam: VarNam means letter or an alphabet. Since MahA Lakshmi’s nAmAs are constitued by auspicious letters, they are SuvarNam or SvarNam. Gold has the alternate name( paryAya sabdham) of SvarNam.

6) Both destroy misfortunes. Gold removes poverty. The sankeerthanam of Bhagavathy’s nAmAs destroy poverty forever.

The double meaning for svarNam fits well thus for MahA Lakshmi’s names and the noble metal gold. For realizing sObhana paramparAvApthy (lineage of auspicious progeny), one should name the girl children with MahA Lakshmi’s NaamAs. Those who follow this tradition are the fortunate ones. Those who recite Her nAmAs will not go anywhere near narakam. Such is the power of Her nAmAs.

***

TWENTHY SIXTH SLOKAM

Harisakhi Tava dhUtha-klEsa-bhUmAn-
aharaham-udhyath bhakthir-AkarNyam dhanya: |
jahi dhalaya BadhAna cchindhi bhindheethi ghOram
yamabaDa-raDanam tath bhUri dhUreekriyAsam ||

In this SlOkam, the inspired Kavi reveals that the very sravaNam (hearing) of MahA Lakshmi’s nAmAs will remove all inauspiciousness:

Meaning:

Oh Dear Friend of Hari! (ThirumAlin ThOzhiyE!), adiyEn listened to Your divine names recited by others. The sufferings borne by adiyEn for many, many years left me as a result of that sravaNam of your nAmAs. AdiyEn got enthused with this positive outcome and made it a daily habit to hear your nAma sankeerthanam. Bhakthi for You sprouted in my mind. AdiyEn continued next with the listening of your Nama with bhakthi and got elevated to the status of a dhanyan (Fortunate/Blessed one). As a result of this soubhAgyam, adiyEn has no doubts now about adiyEn attaining sathgathy. This exalted status is going to free me from the clutches of the servants of Yamadharma Raajan and spare me from all their himsais (beatings, kickings, punchings, tearings, cleavings, pulverizings, breakings and other chitravadhais). May all the descriptions of those punishments not fall ever on my ears! May adiyEn push them off to far off distances (bhUri dhUreekriyAsam)!

Oh Lakshmi! By the entry of the SunAdham of Your nAmAs into adiyEn’s ears, the harsh words of the Yama kinkaraas became powerless to reach my ears.

The loud and harsh sounds made by the Yama dhUthAs (Yama baDa raDanam) such as ‘hit the sinner (jahi pApinam), cut him (dhalaya), bind him (BadhAna) cleave him (chindhi), crush him (bhindhi) ‘. These are harsh words that would curdle one’s blood. The blessings arising from the hearing Your nAmAs have pushed these harsh words of the servants of Yama dharman far away from me; I have now become the daasan of Lakshmidharan, Your Lord. AdiyEn is fully protected by the power of your sacred nAmAs.

Yama Dharman himself counsels his servants this way: ‘I am not the Lord of Sri VaishNavAs. Please stay away from them ‘.

The four sAsthrArTam items housed in this slOkam are:

1. SravaNam of Her Nama is one of the nine kinds of _expression of Bhakthi like Keerthanam, vandhanam, PaadhasEvanam, Aathma nivEdhanam et al.
2. When one hears daily Her dhivyanAmAs, Bhakthi will arise (Udhyath bhakthi) in us.
3. SravaNam of Her nAmAs will generate many soubhAgyams (AakarNya dhanya:) in us.
4. Even accidental hearing of her nAmAs will get release from Naraka aasam (Stay in the narakams). When one goes one step further and listens to her nAmAs with intense devotion, these blessings get multiplied.

***

TWENTY SEVENTH SLOKAM

svapdhanyasanEna chAruvarNA
sura-varghOshDa-viSuddha-hEthu-bhUthA |
KamalE mama kAnkshithAni dhugdhE
stavanAhaam Tava nAmakAmadhEnu: ||

In this slokam, Sri VenkatAdhri Kavi instructs us that MahA Lakshmi’s Nama grant all desired things like the Deva lOka KaamadhEnu. She is the VaanchithArTa phala pradhAyini and hence her nAmAs have such abundant wish granting power:

The key words here are: ‘stavanAhAm Tava nAma KaamadhEnu: mama kAnkshithAni dhugdhE ‘.

Meaning:

Oh Divine One having as your abode, the Lotus flower! The most praise worthy nAmAs of Yours are like the celestial Cow, KaamadhEnu in granting all my desired wishes. Your nAmAs are a veritable KaamdhEnu.

The poet reveals 5 points of similarity (sAdhrusyam) between the nAmAs of MahA Lakshmi and the Celestial cow, KaamadhEnu in the matter of their wish granting power:

1) Both have beautiful colors (varNaa; VarNaa also means aksharams of the nAmAs).

2) Both have the power to consecrate the places, where their paadham (foot) is placed or padham (nAmam) is heard (sva-padha-nyasanEna visuddhi hEthu bhUthaa).

3) Both Mahaa Lakshmi and KaamadhEnu have ‘suravAghOshtathva viSuddhi’. In the case of MahA Lakshmi, the lips and the tongue of DevAs are purified by the power of recitation of Her nAmAs (sura-vaak-oshDa-viSuddhi hEthu bhUthaa).

Those Nama are the cause for imparting purity to the organs of DEvAs associated with the chanting of her nAmAs. In the case of the KaamadhEnu, the split is: ‘su-ravaaghOshDa-viSuddhi-hEthu bhUthaa’. In the case of KaamadhEnu, ‘sura-vaak-OshDa ViSuddhi’ becomes ‘su-ravaa-ghOshDa visuddhi’. In the case of MahA Lakshmi, Her nAmAs purify the speech associated organs. In the case of the celestial cow, it is the purity imparted to the cow sheds (gO sAlAs) through its placement of its feet.

4) Both of them grant what all one prays for.

5) MahA lakshmi’s nAmAs are praise worthy; same with KaamdhEnu.

The poet suggests that reciting the nAmAvaLis of MahA Lakshmi has the same phalan as asking KaamadhEnu for the fulfilment of one’s wishes. She is the dhivya KaamdhEnu in form. Lakshmi nAma Sankeethanam and prArTanai to KaamadhEnu yield the same results. The blemishes of the lips and the tongue resulting from telling lies, uttering harsh words and empty chatter are purified by Lakshmi nAma sankeerthanam (Visuddhi hEthu).

Sri KaNNan Swamy’s summary of this slOkam in Tamil takes this form:

Padhmai pEr KaamadhEnup-
pasu yenRu paharhinROm
padham pattAl parisuddhi
phalan yellAm peRRiDalAm

Meaning:

We declare that one name of MahA Lakshmi is KaamadhEnu.Purity and consecration results, wherever her paadham is placed. One can gain all what one desires by reciting her dhivya nAmAs.

***

TWENTY EIGTH SLOKAM

Tava dhivya nAmAni madhurE nirAkrutha
vyasanE sTitEapi rasanEndhriam mama |
ramathE RamE kaTamahO rasanAntharEshu
aTavaa tadhasya ghaDathE jaDAthmana: ||

In this slOkam focusing on the Naama Vaibhavam of MahA Lakshmi, the poet states that the dhivya nAmAs of the Divine consort of the Lord are the most delectable among all sweet experiences:

Meaning:

Oh Ramaa Devi! Your divine nAmAs are delectable to recite (Madhuram MadhurAksharam). Your sacred nAmAs have the power to destroy all sorrows and troubles (nirAkrutha-vyasanE). While that is so (ithi sTithEapi), my sense organ dedicated to experience taste (rasEndhriyam) runs after other ignoble sweet tastes. AdiyEn finds it very difficult to understand this strange behavior of my tongue chasing other ‘sweet’ tastes (mama rasanEndhriyam kaTam rasanAntharEshu ramathE? ). Alas (ahO)! For this ignoramus, this kind of deluded behavior is perhaps appropriate (aTavaa asya jaDAthmana: tath ghaDathE).

I am at a loss to understand this odd behavior of my tongue. Knowing fully well that there is nothing sweeter than Your dhivya nAmaas, my tongue has a fascination for alpa pathArthams, which can never ever come close to the depth of the sweetness of Your sacred names. ahO dhurbhAgyam! I must indeed be a fool to engage in such endeavours to let my tongue chase all these insignificant ‘sweets ‘instead of enjoying the greatest of all sweets, the taste of Your nAmAs.

1. One has to conclude that the person, who prefers an ordinary thing over an extraordinary thing has to be a fool

2. One can only conclude that the perosn who prefers a bitter thing over a sweet thing has to be an uninformed fool.

One can only conclude that the person who chases after pain-causing experiences over those which comfort and delight has to be a fool.

Your dhivya nAmAs are an integrated essence of three tathtvams: Madhuram (sweet to experience), banisher of sorrow & suffering and sacred. There is no other entity that has all these three in one. For instance, Paarijatha flower is divine but is not delightful to taste. The rock candy is sweet to taste but does not chase away the sorrows. The curative medicine (oushadham) is nither sacred nor delectable. MahA Lakshmi! Only Your dhivya nAmAs are delectable, sacred and Sorrow removing.

***

TWENTY NINTH SLOKAM

ThvannAma dhivya kusumAni dhruDair-guNastE
sangraTya sourabha visEsha parishkruthAni |
AamunjathAmiha madheeya sarasvatheeyam
mAthar-mahA Purusha mAnasa ranjanAya ||

In this SlOkam, Sri VenkatAdhri Kavi compares MahA Lakshmi’s NaamAs to fragrant flowers (Sourabha Nama kusumams); when strung together with the strong string of Her divine attributes (Dhivya guNams), these flowers form a garland that is very much desired by Her Lord (MaalayAhi Maalai mahizhvikkum nAmangaL):

Meaning:

Oh Mother! May adiyEn’s speech string your nAmAs (fragrant celestial paarijAtha flowers) with the firm string of Your own auspicious attributes (dhivya guNams) and create a beautiful garland to be presented for delighting Your Lord’s ThiruvuLLam!

Here the poet states that her dhivya Nama (Thvath Nama dhivya KusumAni) are adorned with an unique kind of beauty and fragrance (sourabha visEsha parishkruthAni).

The poet’s speech indhriyam (Vaak/Sarasvathy) constructs a beautiful garland using Her Naama kusumams by stringing them together with the firm thread of Her auspicious attributes (Tava dhivya nAma kusumAni dhruDai: guNai: sangraTya) and presents that fragrant garland to the utter delight of Her great Lord ( MahA Purusha mAnasa ranjanAya Aamunjathy).

Additional Comments:

1. Her divine nAmAs are compared to beautiful celestial flowers with a special,

never-fading fragrance. Her nAmAs are adorned with visEsha sourabham. The word sourabham has two meanings: (1) Fragrance and (2) Beauty. In Her sourabha nAma kusumams, the Vaak (beautiful speech) and artham (the deep meanings) are blended together indissolubly.

2. When the poet creates a nAmAvaLi with her divine nAmAs, he organizes them in an orderly manner according to their different hues and strings them together to form a charming garland as it were. The strong strings used to create this garland are Her guNams that hold the nAmAs together. GuNam has two meanings: (1) divine culture and (2) the thread. If this thread is not strong, it will not have the strength to hold the flowers together and the garland will shed all its flowers. In the case of MahA Lakshmi’s nAmAs, the holding strings (guNams ) are very strong.

3. My speech (Vaak/Saraswathy) is the one, which created this unique garland of infinite fragrance and beauty (Sri Lakshmi Sahasram).

4. My speech presents this special garland to delight Your Lord. My speech is the lady who strung this garland withYour NaamAs and guNams.

5. The SaasthrArthams referred to in this slOkam are:

(a) MahA Lakshmi’s guNams are firm; for instance, Her guNams like Vaathsalyam (affection for us) and KaaruNyam (Compassion) are firm and do not display any variations.

(b) Her divine names have both deep meanings (as in SrI, Lakshmi) as well as aural beauty (as in Padhmasadhma, JalajA, and Sura Sundariet al). SrI Sabdham alone has six different and profound meanings.

(c) Her Nama kusuma maalai (garland) immensely pleases Her Lord, the PurushOtthaman.

6) In the set of five contiguous slOkams including this one,Her nAmAs have been conpared to

(a) Fragrant flowers

(b) KaamadhEnu, the celestial Cow

(c) Gold

(d) the flame used for creating curative potions (kAshAyam) to cure samsAric disease and

(e) the lustre of a lamp.

The rich imagination of the poet is abundantly displayed in these slOkams celebrating MahA Lakshmi’s nAma vaibhavam.

***

THIRTIETH SHLOKAM

manvantharANyamBa phalam taneeya:
tanvanthy manvantharamAthravathim |
Aamushmikam Saasavathamaihikam
ThvannAma kim nAma phalam na dhatthE ||

In this SlOkam, Sri VenkatAdhri Kavi instructs us that her nAmAs bless the reciter with enduring Phalans:

Meaning:

Oh Mother! All mantrAs except yours yield only limited phalans. Their power is only for a short time such that the phalans granted wont last beyond a limited time. Your nAmAs in contrast bless the reciter with phalans on this earth and beyond. There is nothing that they can not do in terms of granting phalans They will grant every thing the reciter wishes to have.

Comments:

1) Manu means Manthram. Manvantharam therefore refers to another mantram. Manvantram also has another meaning: a Time bound entity. Time demarcations of different Manus are known as SvAyambhuva manavntharam, Vaivasvatha Manvantharam etc; each of these manvantharam last 4,320,000 human years The reign of each of these Manus (Sage Rishis) last thus for a finite time just as the other mantrams (manvantrams) yield phalans for a limited time. Your nAma sankeerthanam yields SaaSvatha Phalan.

2) What is this SaaSvatha Phalan? It is Moksham. She is both upAyam and upEyam (Means and goal). During MokshOpAya samayam, she pleads with Her Lord for forgiving the trespasses of the ChEtanam and during the UpEya Dasai, She accepts the SaraNAgathy with Her Lord through yEkasEshithva yOgam in the Desika sampradhAyam.

3) No one can grant this SaaSvatha Phalan except the dhivya damapthis. Rest of the gods can only bless one with boons that can only last a finite time. Their own stay in positions that they earned by worshipping dhivya dampathis are limited in time (Brahma Pattam, Indhra Pattam et al).

4) The SaraNAgathy performed for Moksham itself starts with MahA Lakshmi’s name (Dhvaya Mantram). This slOkam underlines that tatthvam.

***

THIRTY FIRST SLOKAM

VarNathrayAthmA praNavassvanishDAm
varNathrayeemEva punAthy yuktham |
yEkathvivarNApi RamETavAkhyA
chithram puneethE chathurOapi varNAn ||

Meaning:

Oh Ramaa Devi! Every one knows about the exalted status of PraNavam. Still, your Nama are superior to PraNavam in one aspect. Your nAmAs have sarva yOgyathai (fitness to recite by members of the four VarNams). The recitation of your nAmAs bless all the 4 VarNams (BrahmaNAs, KshathriyAs, VaisyAs and SudrAs). It is open to every one and grants phalan to all. The Japam of PraNavam with its three letters (Thraya Aathmaa PraNava:) is limited however to the first three varNAs (VarNa thrayeem yEva punAthi; yuktham). What a wonder! In contrast, even Your nAmAs (AakhyA) with one aksharam or two aksharams (SrI:, Ramaa) cleanse the members of all the four varNams ( yEka dhvi varNA Tava AakhyA chathura: api varNAn puneethE).This is indeed a miracle (Chithram) linked to the power of Your nAmAs.

Comments:

1) The one lettered PraNavam is split into its three letters of which it is made: A+U+M (VarNa thraya AathmA PraNava:) It has a body made of VarNa thrayam. This three lettered PraNavam purifies people belonging to the three VarNams (BrahmaNa, Kshathriya, VaisyALs). They recite it and mediate on it for gaining siddhi. This three-three symmetry seems to be fitting. In contrast to the limited sweep of PraNavam, Your Nama extend the reach to members of all the FOUR varNams and purify them. It is amazing to recognize that even Your one lettered nAmAs (SrI) or two lettered nAmAs (Ramaa, Seethaa, Ambhaa, Padhmaa et al) have the power unlike the PraNavam ( wiht its limited reach) can bless all (Belonging to every one of the 4 VarNams)

2) PraNavam is established in the three letters (A, U and M).Its sTAnam, siddhi nilai, nishtai are in those three letters. The one or two lettered MahA Lakshmi nAmAs have nishtai or Prathishtai in one or two aksharams respectively and yet they are disproportionate in their outreach and covers all the 4 varNams. That is indeed a wonder!

THE SAASTHRARTAMS

1) Every one is not fit to recite every mantram. The mantrams wont yield their phalans if recited by those who are not eligible. Further, MantrOpadEsam has to come from a qualified AchAryan, who has mantra siddhi. The poet uses ‘VarNathrayeemEva’ (only by the Thrai VarNikAs) to emphasize this point. Breaking these rules out of a sense of broadmindedness and democratization would not only be a failure but can also harm the unfit adhikAri (PrathyavAyam)

2) In contrast to PraNavam, Lakshmi manthtrams can be recited and mediated upon by ANY ONE AND EVERY ONE.

3) Sankeerthanam of Her nAmAs wil not only cleanse us but will also set us in the path to Moksahm since the term of cleansing includes in itself every aspect of cleansing: Cleanliness in speech, mind, conduct to dissolve the links to Prakruthi and direct us towards Moksha Sukham.

4) Lakshmi mantrams have sarva yOgyathai /amitha adhikAram in contrast to the mitha yOgyathai (limited access) of PraNavam.

***

THIRTY SECOND SLOKAM

VyAjAdhupAtthamapi VaaridhirAjakanyE
ThvannAma kAmapi dhadhAthi mudhAm samruddhim |
AapethamulBaNathapAthapathApaSAnthyai
DhUrikarOthy dhurithAnyapi vAri Gaangam ||

In this SlOkam, the poet instructs us that Mahaa Lakshmi’s NaamAs recited with or without the right pronunciation or recited as a VyAjam or even accidentally will still yield all the fruits of proper worship:

The key words are: ‘Vaaridhi-rAja-kanyakE! VyAjAth upAttham api ThvannAma kAmapi mudhAm samruddhim dhadhAthi ‘.

Meaning:

Oh Daughter of the Ocean! Even if Your nAmAs are recited as a pretence or pretext with no sincerity or belief will bless the reciter with an abundance of joy. This effect is comparable to drinking the waters of Ganga during a hot summer by one to quench his thirst; such an act not only quenches his thirst but it also chases away his sins from the consumption of those sacred waters:

‘ulBaNa tapa Aathapa tApa Saanthyai Aapetham gAngam vAri, dhurithAni api dhUreekarOthy ‘.

The thirsty one with a parched throat from the fierce summer heat wishes to quench his thirst (ulBaNa tapa Aathapa tapa Saanthi). While fulfilling the desired purpose, that act of consuming the waters of the sacred Ganga River led to another result: the banishment of the sins of the consumer.

Commentary:

The context of the word VyAjam has been interpreted in six different ways in BhAgavatha PurANam:

1. The vyAjam classed as SankEtham: For instance, when One describes an event as: ‘I withdrew Money from Lakshmi VilAsa Bank, went to Raajalakshmi stores to buy a dhoti and returned home via Jaya clinic road to meet my wife RukmiNi, who was waiting for me ‘Here there was no deliberate intent in reciting MahA Lakshmi’s nAmAs. The declaration was a bland description of the morning’s activity. Oh MOther! You listen to this and use it as an excuse (SankEtham) to bless the speaker.

2. VyAjam as ParihAsam: Mother! You go even one step further. When one makes fun of Naama Sankeerthanam by stating: what is the use of reciting Lakshmi, SeethA, IndhirA etc; it is just a waste of time ‘. Here the man makes fun of those who recite Your Names. Mother! You bless the man who mocked at the act of reciting Your nAmAs for the simple fact that his tongue uttered them.

3. VyAjam as complaint: One might complain in this manner: When SeethA and VedA get together, no work gets done. Here the angry complaint is heard by the Mother and blesses the annoyed complainer with Her blessings for the mere fact that he used Her nAmAs.

4. VyAjam as being hidden in other words: When one gives instruction such as, ‘Seegramaa kiLampu, avasaramaa pO, Oramaa Nada, bhadramaa pOy sEru ‘, the word ‘ramaa’ is hidden in these sentences. Our Mother takes it that the speaker is calling Her by one of Her nAmAs and rushes to bless him.

5. VyAjam when the words unite to form a sentence:

• When one says for instance: ‘yEngka malaicchu pOreenga?

• Please place the liquid in ‘the kadaisee thAmbALam’.

Here, while referring to some other thing, Mother’s Nama such as Kamala, SeethA are implicit although the speaker did not utter those names deliberately. MahA Lakshmi hears the echoes of her nAmAs and is pleased to bless the speaker.

6. VyAjam as incorrect utterances: One stutterer wants to call the Mother as ‘PadhmA’ but his stuttering drives him to utterHer name as’ Pa Pa Pa PadhmA ‘. Another with a different kind of speech defect can not use the letter ‘r’. That person says’ Hama, when he means ‘RamA’. He means one and says another. That is another kind of vyAjam and our Mother responds still with alacrity, since She can understand what was meant.

7. ‘VyAjamupAttham’: This slOkam has the compound word arising from the combination of VyAjam and UpAttham. This compound word has three meanings of its own:

7.1: The vyAjam of uttering the Mother’s name without any intention to address her.

7.2: The vyAjam of pronouncing her nAmAs incorrectly

7.3: The vyAjam of uttering her names with the correct abhisanthi (union of individual words forming a compound word).

All of these vyAja Maathrama result in Mother’s anugraham.

One may have doubts about all these vyAjams yielding the fruits of nAma sankeerthanam. The poet gives an example of an unintended act giving unthought results: One drinks GangA water to quench his thrist in summer time ends up accidentally getting his sins destroyed by the waters of the sacred Ganga River.

8. The poet states that the utterer of her nAmAs who intentionally or unintentionally referred to Her nAmAs derives indescribable bliss (Kaamapi mudhaam samruddhim anubhavathy). Such is Her Naama Vaibhavam!

9. The FOUR SaasthrArTams incorporated in this slOkam are:

9.1: Even if one utters her names without intention or without knowledge about the greatness of her names or under pretext is filled with bliss. If that were to be so for the unintentional and poorly informed one, we can guess how many levels of higher bliss would surround one, who recites her names deliberately with a full knowledge about her glories.

9.2: Devi’s grace grants us indescribable and numerous kinds of bliss and soubhAgyams.

9.3: The inherent attributes (Vasthu svabhAvam) will not change with the thoughts of the handlers.

9.4: Our Nama sankeerthanam is vyAja-mAthram. We should never think that we earned her anugraham because of our effort. She blesses us not because she feels obligated but she does so because of her overwhelming Dayaa. Even if our sankeerthanmas have blemishes, she overlooks them and uses them as a vyAjam to shower her blessings.

***

THIRTY THIRD SLOKAM

yO vakthi Devi padhamEkamapi Thvadheeyam
sarvANi tasya hrudhi bhAnthi sadhA padhAni |
nithyOnnathO nrupathirEva vaSeekruthascchEth
kimkurvathE purajanA ithi ka: prayathna: ||

In this slOkam, Sri VenkatAdhri Kavi points out that the recitation of Sri MahA Lakshmi’s nAmAs will bless one with Raaja Padhavi, Indhra Padham, Brahma padhavi or any other status and position one desires. Such is Her boon granting munificence.

Meaning (1):

Oh Sri Devi! It is enough to recite one of your many nAmAs. All words (Padhams) will appear on the curtain of one’s mind. When the right words appear in one’s minds, it is very easy to become a celebrated poet. When there are so many padhams (Nama), even the mastery of one nAmA of Yours (reciting and comprehension) would pave the way for all soubhAgyams.

The key words are: ‘Devi! Ya: Thvadheeyam padham yEkamapi vakthi, Tasya hrudhi sarvANi padhAni sadhA bhAnthi’

Meaning (2):

Once one masters even one of your nAmAs, then all the other padhams /padhavis basks under its glory, rest of the padhams readily shine in his/her mind. There are so many padhams in this world. When one recites even one of those padhams/nAmAs, the rest fall within easy reach of that reciter. When her nAmam (Sri nAmam) stands behind us as strength and support, all the other unnatha padhams( lofty positions/high offices) are readily accessible.

The poet gives a comparison:

nithyOnnathO nrupathirEva vaseekruthascchEth kimkurvathE purajanA ithi ka: prayathna:

Meaning (3):

When the king of the realm is under your influence, what is there to say about the control over the citizens? The citizens will perform the desired kaimkaryams since the king himself is favorably disposed. Similarly, when one masters the Empress of nAmAs (SrI Naamam), then all other nAmAs denoting other padhavis come under one’s chakrAthipathyam.

The poet avers: ‘Annai pER vasathAl soRkaL anaitthumE vasatthilAhum’. Padham here also means Padhavi or sTAnam like Brahma, Indhra Padhavis attained by penance over hundreds of thousands of years. Even such lofty status becomes like fruits on the low branches of the tree to pick readily.

The word Padham can also be interpreted as Padhavi like Indhra Padham, Parama Padham et al.

***

THIRTY FOURTH SLOKAM

KshamAnidhE yamyadhipAbhidhEyam
VachOvidhEyam Tava nAmadhEyam |
PadhmAlayE yasya guNOdhadhEyam
PachELimam vindhathy bhAgadhEyam ||

In the 34th slOkam of Naama Vaibhavam, Sri VenkatAdhri Kavi states that MahA Lakshmi’s names bring to perfection our bhAgyams (blessings):

Meaning:

Oh the Treasure house of Forbearance (KshamA nidhE)! Oh Mother who has the abode of the Lotus flower (PadhmAlayE)! Oh Ocean of all auspicious attributes (GuNodhadhE)! Your nAmAs are recited by and reflected upon by the kings of SanyAsis (Yami adhipa:) because of their sacredness.

Any one who’s Vaak is under the control of your nAmAs harvests the fully ripened bhAgyams here and hereafter.

(Key Words): ‘Tava nAmadhEyam yasya vAchOvidhEyam, ayam pachELimam bhAgadhEyam vidhanthy ‘.

One whose speech is under the control of your nAmAs (vAchOvidhEyam) is blessed with all perfected bhAgyams (pachELitham bhAgadhEyam). As a result, He becomes a Parama BhAgyasAli. Your nAmAs thus empower him. Your sacred nAmAs are the ones recited by the great Yathis (Tava nAmadhEyam yami adhipa abhidhEyam).

Comments:

1. The king of Yathis referred to here is Sage SanathkumArar, the author of Lakshmi Sahasra Naamam. He is a great SanyAsi and is revered as leader among nivrutthi margam seekers. Those who have mastery over his Lakshmi Sahasra nAmams will attain all soubhAgyams. At the Phala Sruthi section of His Lakshmi sahasra nAmam, Sanath KumArar points out that the phalan of recitation is the attainment of parama BhAgadhEyams. Our Kavi bases this slOkam on that revelation.

2. Sri VenkatAdhri kavi takes off from the word BhAga-dhEyam and uses the word dhEyam six times in this slOkam: nAma dhEyam, bhAga dhEyam, vidhEyam and in other dhEyam forming words as a result of PadhAntha anuprAsams. Swamy Desikan used the word dhanam in one slOkam of VairAgya Panchakam eleven times.

3. Yami adhipa: This Yamyadhipar could also be Swamy NaaTa Muni saluted as: ‘NaaTAya NaaTamunayE yaminAm varAya’. As a result of the upadEsam of the Dhvaya mantram by Swamy NammAzhwAr, NaaTa Muni became yamyadhipar. ‘Tava nAmA: yamyadhipEna abhidhEyam’. Through dhvyArTAnusandhAnam, NaaTa Muni was blessed with parama bhAgadhEyams.

4. The grandson of Swamy NaaTa Muni is Swamy AaLavanthAr. He is the one, who composed the first sthuthi on MahA Lakshmi among our AchAryAs (Chathus-slOki). Hence, he can also be considered as Yamyadhipar (YameenAm adhipa:). He addressed MahA Lakshmi as ‘Bhagavathy, lOkaikEswari, Aravindha nivAsini, Varadha VallabhA’ and saluted her as SrI (SrIrithyEva cha nAma tE) in his path setting ChathuslOki.

5. Bhagavath RaamAnujar saluted as YathirAjar is another Yamyadhipar. His abhidhEyams of MahA Lakshmi’s nAmAs as Yamyadhipa in his Gadhyam are ‘Bhagavathy, Sri Devi and Akhila JaganmAthA’. Muni Thraya SampradhAyam hails the three Munis: Naatha Muni, Yaamuna Muni and RaamAnuja Muni. This slOkam in this context is considered as a tribute to Munithraya sampradhAyam.

6. Lakshmi is ‘KshamA nidhi’. She is the peak of forbearance. She forgives therefore our shortcomings and blesses us with the fruits of Her Naama Sankeerthanam.

7. She is ‘GuNOdhadhi’. She is the ocean of auspicious guNams. Therefore; she uses our sankeerthanam of her nAmAs as a vyAjam and blesses us whole heartedly.

8. Even great sages recite her nAmAs and get blessed with bhAgyams.

9. ‘PachELimam’: There is no guarantee that the accumulated puNyams will instantly bear fruit. We do not control their kramam (which among the puNyaPaapams will yield fruit first etc). Their sequence of delivery is beyond our control. When one recites the dhivya NaamAs of Lakshmi, then the unripened puNyams get ripened and leads to all kinds of SoubhAgyams. The puNyams reach the ParibhAga state (pachELimam) and yield their fruit to the reciter.

***

THITY FIFTH SLOKAM

SvanATa-nAmnas-svayam uttharam sath
TavAbhidhAnam guNam-AadhadhAthi |
PadhmEkshaNa-PrEyasi nirvigAnAm
PramAnamathra PraNavam pratheema: ||

In this slOkam, Sri VenkatAdhvari Kavi reveals the reasons for the supremacy of MahA Lakshmi’s nAmAs over that of Her Lord:

Meaning:

ThAyAr’s sacred nAmAs are superior to those of Her Lord. One understands this tatthvam through the meanings given by the blemishless pramANam of PraNavam. (Tava nAmAni prabhalam ithi PraNavam PrakaDeekarOthi. Tava nAmAni uttharam ithi SlAgyathE)

The key words are: ‘Tava abhidhAnam sva-nATa-nAmnA svayam uttharam sath guNam AadhadhAthy. Athra, nirvigAnam PramANam PravaNam ithi pratheema: ‘

Her abhidhAnams (names) are superior (uttharam) to Your Lord’s nAmAs as attested by the blemishless proof given by PraNavam.

The focus on the words ‘Uttharam’ and ‘GuNam’

Both Uttharam and GuNam have two meanings. Let us start with Uttharam. The opposite of Poorvam is Uttharam. Here Uttharam means the next or that which follows. Uttharam is also the opposite in meaning to ‘ataram’. Hence, Uttaram in means superior or celebrated

When one refers to Utthara KaaNDam, PoorvOttharam, and Utthara Phalguni,

the first meaning (next or the following) applies. When we refer to ‘LOkOttharam, DharmOttharam’, the second meaning (Superior to) comes into effect.

Now the question is: Is PerumAL’s nAmAs superior or that of ThAyAr? The letter ‘A’ precedes the letter ‘U’ and becomes ‘O’ in PraNava mantram. Here, ‘A’ is Poorvam and ‘U’ is uttharam (superior).

GuNam

Normally, GuNam means superiority or SrEyas. In the vyAkaraNa sAsthrams, GuNam has another meaning. This is elaborated by two sUtrams (aphorisms) of PaaNini. According to them, when ‘A’ ( a vowel) coming at the end of one word unites with another vowel ( ‘U’ ) at the beginning of the next word, then the sandhi of ‘O’ is created:

Purusha+Utthaman = PurushOtthaman

Ksheera+ udhathi = KsheerOdhathy

Neela+uthpalam = neelOthpalam

When ‘A’ unites with ‘U’, then the GuNa sandhi ‘O’ is created This GuNa Sandhi manifestation is seen in PraNavam as well. If ‘A’ did not join with ‘U’, there will be no GuNa Sandhi leading to ‘O’. Therefore, it is recognized that our Mother’s NaamAs are superior to Her Lord’s.

Besides the play with the words, there are deep SaasthrArTams conveyed by this slOkam:

1. ‘A’ denotes the Lord’s nAmam. ‘AkaarArTO VishNu:’ is a well known statement from Ashta slOki. NigaNDus also give this meaning for ‘A’.
2. ‘U’ is MahA Lakshmi’s name. This is from Gada Sruthi. Srimath Rahasya Thraya Saaram elaborates on this significance.
3. The PraNava Mantram starts with the union of the Lord’s and His consort’s nAmAksharams.
4. MahA Lakshmi’s Nama elevate one and are superior to that of Her Lord.

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

Unn KaNavan peyarai vida
Unn peyarE utthramAm
Uyarvu tarum PraNavamum
IvvuNmaikku chAnrAhum

***

THIRTY SIXTH SLOKAM

PadhmE nAmnAm PaamarAs-thAvakAnAm
prouDim vidhyur naiva nAmAntharEbhya: |
chakreevantaS-chAru-karpoora-chUrNE
bhasmabhya: kim vismayam prApnuvanthy ||

In this SlOkam, Sri Venkatadhvari Kavi states that the simple folks do not know about the Vaibhavam of MahA Lakshmi’s NaamAs. He points out that they will consider Her NaamAs like any other ordinary nAmAs and stay foolish:

The key words in this slOkam are: ‘PadhmE! ThAvakAnAm nAmnAm prouDim pAmarA: na yEva vidhyu:’

The Kavi gives an example to illustrate the ignorance of the simple folks: ‘ChakrIvantha: chAru-karpoora-chUrNE bhasmabhya: vismayam prApnuvanthy kim? ‘

The Kavi asks: Can the donkey comprehend the difference between the fragrant camphor powder and the ordinary ash without any fragrance whatsoever? It can not comprehend the difference It is too much to expect the donkey to be proficient in that kind of distinction.

Commentary:

1) the ordinary (untutored) people do not know many things. One such thing that they do not know is the Vaibhavam of Your nAmAs. PandithAs differ from the common folk. They know fully well the sacredness and power of your nAmAs.

2) The common folks equate your nAmAs out of ignorance with those of the other dEvathais. In this matter, they are like the donkeys that can not understand the difference between the fragrant camphor powder and ordinary ash. The common folks will recite the names of dEvathAntharams. The PandithAs will only recite Your nAmAs.

3) The Common Folks (PaamarAs) do not understand the full extent of the glories of your nAmAs. They recite your nAmAs only for gaining wealth. PandithAs however know that the recitation of your nAmAs will be for blessings in this as well as in the other world.

4) Paamraas out of their ignorance will name their girl children with silly names like rOjA, BharaNi etc; The PandithAs will name their girl children with Your names ( Lakshmi, Indhira, Kamala, Saroja etc).

5) The common folks do not know about your nAma vaibhavam. They do not know that the recitation, sravaNam, dhyAnam of Your nAmAs will confer great auspiciousness. Names other than yours do not confer such anugrahams.

6) The common folks do not understand that you are ready to bless them with all soubhAgyams even under any pretext (VyAjam). Their situation is like the man, who has butter in his hands and cries for ghee.

7) PaamarAs do not understand that your names portray the essence of the VedAs. The other nAmAs are sankEtha-mAtram.

8) The common folks do not grasp the upadEsams of great ones from Sanath-kumArar to VenkatAdhvari Kavi about Your nAma Vaibhavam. That is the extent of their power of grasp.

9) The PaamarAs are compared to the ignorant donkey (ass). The poet chooses not often used words to convey the same meaning (paryAya padham). For instance commonly understood names for the Donkey are Kardhabham and rAsabham; here, the kavi uses thre unusual word of ‘chakreevAnti ‘. Again, in using the word group, ‘ChAru-KaRpoora-chUrNe’, the Kavi plays with us.

ChAru is quickly understood as some thing that is beautiful ( ChAru-kEsi: one with beautiful assembly of hair); here, the Kavi uses ChAru to mean some thing (the camphor) that is fragrant. He goes one step further to invoke the not too familiar meaning for ChAru (viz)., saffron. ChAru Karpooram is a mixture of green camphor and Saffron that is most fragrant ( parama ParimaLa dhravyam ).

10) In comparing the common folks to the ignorant donkey, the Kavi hints at three things:

(a) if the donkey does not appreciate the unique fragrance of ChAru-KarpoorachUrNam, there is no harm to the latter. Similarly, the common folks’ unawareness of the vaibhavam of your nAmAs does not diminish the glories of your names even by an iota.

(b) No one takes an effort to instruct/educate the donkey about the uniqueness of the ParimaLam; it would be a wasted effort. Same thing with the common folks. Therefore, no one spends any time to instruct the PaamarAs about Your nAma Vaibhavam.

(c) No body pays much respect to the donkeys. Same is true with the common folks, who do not comprehend the glories of your nAmAs.

***

THIRTY SEVEN SLOKAM

jahadhiha Janani ThvannAmadhEyam vidhEyam
jaDamathiathiriktham SarmaNE karma kuryAth |
nidhimanavadhim ucchair-nishkuDasTam vihAya
prathibhavanam aSaanka: paryaDan bikshithum ka: ||

In the 37th SlOkam, Sri Venkatadhvari Kavi reminds us that anyone, who abandons the treasure in his house (MahA Lakshmi’s nAmAs) and seeks sukham through other means is equal in status to that of a foolish street Beggar:

Meaning:

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