The NaamAs that is the ultimate PrAscchittham for all the Sins

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Oh Mother (Janani)! Fools forsake the lofty and limitless treasure present at their homes, your sacred nAmAs and run shamelessly after trivia outside to seek comfort. This situation is similar to that of a beggar roaming in the street and going from house to house to seek alms.

Your sacred names are within our tongue’s reach (ThvannAmadhEyam VidhEyam) You are the Mother and we as your children are entitled to that wealth of Your nAmAs. Some of us are foolish (JaDamathi:) and abandon the trasures at home (nishkooDasTam nidhim jahath) and vainly search for other Kinds of anithya (perishable) ‘sukhams’ (JaDamathi: athiriktham karma SarMaNam kurvanthy).

Your nAmAs available readily to us are lofty (Uccham) and is a limitless treasure (anavadhim nidhi). Those who abandon what is in hand and run after dubious things (karmAs) are like shameless street beggars stopping at every house to seek uncertain alms and become objects of derision of the householders.

Sri Kannan Swamy’s Commentary

1. Lakshmi’s sacred nAmAs are readily available to our speech indhriyam (VidhEyam). They can be recited at our will. They are not beyond our sakthi like some of the YaagAs and Yaj~nams.

2. Lakshmi’s holy nammes are like a treasure at home. One does not need to jump over walls of a fort, climb a mountain, and dig in a mine or cross a moat. No difficult effort is needed to acquire them. They are already resting on our tongues like the readily accessible treasure at our homes. Like any treasure, it is precious. It banishes poverty. It creates sukham. What else can one ask for?

3. The one who knows about the easy availability of this treasure and yet forsakes it in favor of some ephemeral sukham is a fool. Instead of using such a treasure in times of need folls beg for help from strangers? In the heat of the day, this type of fool abandons his comfortable home and the treasure there to stop at the stranger’s houses to beg for help. What a state of misery that he experiences through that act! Sri VenkatAdhri Kavi uses three choice words to illustrate the misery of the fool engaged in such activies: ‘VihAya, Bikshithum and ParyaDEth’.

4. The treasure within reach at home is limitless (anavadhi), whereas the earnings from stree begging (engagement in other karmAs) is limited (avadhi) and uncertain. The treasure at home (Your nAmAs under the control of one’s vaak) is precious; the earnings from begging at the street is low in value. The treasure of MahA Lakshmi’s nAmAs belongs to one; the money/sukham raised by begging belongs to others.

5. The Kavi instructs us that MahA Lakshmi’s Naama Sankeerthanam is pradhAnam overthe performance of Yaagams and Yaj~nams as well as engagement in theertha yAthrAs.

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THIRTHY EIGHTH

DayAdhadhE yaa Tava nAmadhEyA
bhidhA sudhEyam yadhi thAmm dhayEyam |
na VaajabhEyam KamalE yajEyam
na vaa japEyam mahathOapi mantrAn ||

In the 38th SlOkam, Sri Venkatadhvari Kavi states that after drinking the nectar of MahA Lakshmi’s naamAs, he is not disposed to performing Yaagams and Yaj~nams anymore:

Meaning:

Oh KamalA! Oh Ocean of Mercy! If adiyEn has the bhAgyam of drinking your nectarine nAmAs, adiyEn need not engage either in the performance of grand Yaagams like VaajapEyam or the recitation of big mantrams to gain the samePhalan anymore. They are superfluous.

(Key words): KamalE! Tava nAmadhEya abhidhA yadhi dhayEyam, (atha: param), VaajapEyam na yajEyam, mahatha: mantram na japEyam.

Comments:

1) DhayAdadhE: She is the Ocean of Mercy. It is that DhayA of Hers which is behind the Phalans gained from the performance of MahA Yaj~nams like VaajapEyam and the recitation of MahA Mantrams. Her KaruNai grants the same phalans from the sankeertanam of Her nAmAs.

2) SudhA: Her nAmAs are present as the nectar on one’s tongue. It is therefore an easy upAyam for receiving her mahA anugrahams.

3) People perform difficult to execute Yaj~nams like VaajapEyam to receive the phalan equivalent to drinking nectar. When one can attain the same phalan thru the easy route of recitation of Mother Lakshmi’s nAmAs, there is no need for following hard routes like conducting Yaagams and theevra mantra japam over extended times.

4) Sri VenkatAdhvari Kavi is known for performing Yaj~nams like VaajapEyam, Satthram et al. His Lakshmi Bhakthi could be a direct consequence of such performances. As an accomplished anushtAthA of such big Saama Yaagams, the Kavi instructs us that one can get the same phalan and that too easily by performing nAma sankerthanam of MahA Lakshmi’s nAmAs.

5) He evokes the word VaajapEyam at two places here.In the fourth Paadham, he brings it out like this: ‘na vaa japEyam in the fourht paadham and ‘na VaajapEyam ‘in the third paadham.

6) The sound ‘yamm’ is heard six times in this slOkam to reveal PrAsa Pushti.

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THIRTYNINTH SLOKAM

SaraNa-varaNa-mantrE SaarngiNa: prANakAnthE
Paramapurusha-nAmna: prAg-upAdheeyamAnam |
ViSadha-mahima nAma kshipram yEkAksharam tE
vitarathy japathAm apyEkam yEvAksharam that ||

Sri VenkatAdhvari Kavi plays with the word ‘Aksharam’, which has two meanings: (1) A Letter and (2) Srivaikuntam:

Meaning:

Oh Lakshmi! SaraNAgathy mantram is dhvayam.The aksharam ‘SrI’ comes before the nAmA of ‘NaarAyaNa ‘in dhvayam. ‘SrI’ has only one aksharam. For one who recites this yEkAksharam (Your name), the phalan is Aksharam (SrI Vaikuntam). The akshara mantram grants Aksharam (Sri Vaikuntam/Thiru Naadu) quickly.

Commentary:

1. Dhvaya Mantram used for performing SaraNAgathy starts with the word ‘Sriman NaarAyaNa ‘. The aksharam of ‘Sri’ comes before NaarAyaNa sabdham. In this SaraNa varaNa Mantram (Dhvaya Mantram), ThAyAr’s yEkAksharam (SrI:) appears before ‘NaarAyaNa’ sabdham.

2. It is not only the ‘SrI’ sabdham before ‘NaarAyaNa’ sabdham but it is also customary to perform Prapatthi to ThAyAr before the execution of Prapatthi to the Lord.

3. Akshara Japam yielding akshara phalan fits with Tathkrathu nyAyam. The yEva sabdham refers to the object of dhyAnam being the same as the Phalan from such a meditation.

4. Akshram has also the meaning of PerumAL according to one Sri Vishunu Sahasra Naamam. That meaning does not alter the BhAvArTam.

5. ‘yEkam’ has two meanings: (1) One and (2) matchless.

6. ViSatha mahimaa: Many AchAryas have celebrated the Mahimai of the name of ‘SrI’. Swamy AlavanthAr has has declared: ‘SreerithyEva naama tE’ to reveal Her Vaibhavam. Swamy Desikan has elaborated on the six meanings of SrI sabdham in many of his Sri Sokthis: Srimath Rahasya Thraya Saaram, ChillaRai rahasyams, SthOthra BhAshyam and MummaNikkOvai. Having all these AchArya upadEsams in mind, Sri VenkatAdhvari Kavi salutes Lakshmi’s mahimaa as ‘ViSatha mahimA’

7. Kshipram aksharam, yEkAksharam vitharathy: Oh Sri Devi! The one leetered NaamA of Yours delivers quickly the Aksharam (Sri Vaikuntam) for the ones, who meditate on that yEkAksharam of yours: ‘viSadha mahima yEkAksharam tE nAma japathAm api tath yEkam aksharam yEva kshipram vitharathy ‘.

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FORTIETH SLOKAM

kaNThE kuNThita nisvanE kaphacayai: akshEshu vikshEpishu
syUtE cEtasi yAtanAbhi: asushu kshipram pratisThAsushu |
sAyAsA api samudraputri samaya abhijn~A rasajn~A mama
tvannAmOpahitam hitam japatu tat dEvasya nAma svyam ||

anvaya Kramam: Samudhra Puthri! kaNDE kapachayai: kuNDitha nisvanE akshEshu vikshEpishu, yAthanAbhi: chEtasi syUthE asushu kshipram prathishDAsushu, sAyAsaa api samaya abhij~naa rasaj~naa Thvath naama upahitham hitham Devasya nAma svayam japathu

Meaning:

Oh Daughter of the Samudhra Raajan! There will be a time when my throat will be congested with the accumulation of phlegm and will interfere with my speech; my limbs will be weak; my sufferings of the last moments will be deeply entwined with my mind and the life will be rapidly extinguished. Inspite of the fatigue experienced during those parting moments, may my tongue knowing that approaching moment recite Your name along with that of Your Lord (Sriman NarayaNa) to comfort me.

Comments:

During the moments of departure from this earth one undergoes a lot of unpleasant experiences; Speech may be blocked by the phlegm in the throat; the eyes and the ear would have lost their functions;the mind will be confused by the onslaught of fear about the approaching death and pains experienced by the aching limbs. The vital air would be ready to leave the body. At that time of great turmoil, Oh Mahaa Lakshmi, bless my tongue to recite Your Lord’s name preceded by Your name to have hitham.

Sri Kannan Swamy points out that the poet literally translates various AzhwAr’s Paasura Vaakyams dealing with human experiences as death approaches into equivalent Sanskrit passages and includes them in this slOkam. Four such examples are listed below:

‘Yeyttha sollOdeeLayEngi irumi’ is translated into ‘kuNDitha nisvanE kapachayai:’

‘pulankaL naiyya meyyil muthu’ has its echos in ‘akshEshU vikshEpishu’.

‘uLLam yeLhik-kalanga’ has been translated into ‘syUthE chEthasi’.

‘sAmidatthu yenRum aRRathu vaaNAL’ has been translated into ‘asushu prathishDAsushu’

Another AzhwAr reminded the Lord ahead of time about what the Lord has to do:

‘appOthaikkppOthE solli vaitthEn’.

Please do not tell me that adiyEn did nort remind you way ahead of time, when my faculties are in tact. AppOthu refers to the time of nearness to death, when faculties and the limbs are not in control. IppOthu is the time,when the mind is clear and the limbs are strong.

In Bhagavath GithA and in Swamy Desikan’s GopAla Vimsathy, we are remided of the importance of anthima smruthi (rememberance of the Lord’s Naama and form during the last moments). During the final moments of life, our thoughts should be on Sriman NarayaNan and not on children and property and other useless things for gaining sathgathy.

The poet says in this context:

‘mama rasaj~nA Thvath naama upahithamhitham dEvasya Naama SVAYAM Japathu’.

Knowing that the end is nearing, May my tongue recite Your Naamaa with that of Your PirAtti (Siman NaarAyaNa, Jaanaki RamaNa, SeethA Raamaa). May my tongue be programmed to step in at that time to recite those NaamAs. My tongue is aware of the time to conenct the switch as it were to the recitation of those NaamAs (samaya abhij~naa). It would be a deliberate act and not a happenstance event. We have an agreement. adiyEn will recite Your name even in those difficult times or would haveperformed my SaraNAgathy, when my faculies and limbs were in control and You will come and guide me with Your own hands to Your supreme abode as you instructed us in Your VarAha Charama slOkam.The poet’s prayer to Mahaa Lakshmi is: May my tongue recite Your Lords’ NaamAs automatically (Mama rasaj~nA svayam japathu, SamayE japathu). That would be Parama hitham says the poet.

Sri KaNNan Swamy has a KuRaL like succinct translation of thei slOkam in TamiL:

thunpuRRut-thujumka al
thuyar mikkut-thudikkunkaa l
thuNayAhum unn pErAl
thodangum unn ThuNaivan pEr

Thunpam is sufferring. This suffering is during the time of death ( thunjum kaal). There are so many sorrows that makes one restless and makes one’s mind jump with fear of the naraka VaathaNai due to accumulated sins ( thunpuRRu tudikkumkAl).Thudipaathu is intense suffering like the fish out of water or the jumping with pain,when one crosses a hot, dry river bed in the height of summer During those times of intense suffering,Your name is a great protection (TuNayAhum unn Peyar ).Your Name ( SrI ) is preceded by your Lord’s name (unn pErAl thodangum unn ThuNaivan Peyar ): Sriya: Pathi, Indhiraa Kaanthan, SeethA Raaman, Kamalaa Pathy et al.

***

The NaamAs that Purify One

FORTY FIRST SLOKAM

abhyAsai: pavamAna mantra vitathE: aBlingha bhangyantharai:
AadEsair-agamarshaN asya yamakair-ashtAkshar OsyEndhirE |
gAyathryA: punarukthibhi: paripaNai: OmkAra pumsookthayO:
suddhim vyAhruthi sOdharai: na bhajathE kO naama tE naamabhi: ||

anvaya Kramam: IndhirE! PavamAna mantra vitatE: abhyAsai: aBlinga bhangee antharai: agamarshaNasya AadEsai: ashtAksharasya

yamakai: GayathryA: punarukthibhi: OmkAra pumsUkthayO: paripaNai: vyAhruthi sOdharaI: tE naamabhi: kO naama Suddhim na bhajathE?

Meaning:

Among the mantrams used for consecration are:

ApOhishtA mantrams recited at the beginning of sandhyA vandhanam, PavamAna mantrams recited during PuNyAhavAchanam, AgamarshaNa mantrams used during the time of snAnam, AshtAkshari, Gaayathri, yEkAkshari PraNavam, Purusha Sooktham and VyAhruthi mantram used during prOkshaNam (sprinkling for pavithrIkaraNam).

Oh Mahaa Lakshmi! Your NaamAs have the same power to consecrate any one and any thing. There is none who is outside their power of consecration. Such is the power and Vaibhavam of Your NaamAs! Who will fail to be purified by them None!

Comments:

Here, the poet, who is a Parama Vaidhikar and a performer of many Yaj~nams states from experience that the NaamAs of Mahaa Lakshmi are as powerful as Mantrams from several Veda Bhaagams:

1) PuNyAhavachana Parisuddhi mantram: PavamAna mantram starting with ‘PavamAna: suvarjana: ‘. This is the heart of the PunyAhavachana rites. The sankalpam for PuNyAhAvachanam states clearly that it is for ganing all types of parisuddhi:

‘sareera SuddhyarTam, Aathma SuddhyarTam, sarvOpakaraNa SuddhyarTam Gruha SuddhyarTam Suddhi puNyAvAham vaachayishyE ‘.

This sankalpam clearly points out the PavamAna mantram is to be recited is for purification of the site, body, manas and the utensils used in the AarAdhanam /Yaj~nam. Therefore, it is a consecration mantram for removing dhOshams from every thing.

Other than PuNyAhavachanam in the households, the PuNyAhavachanam used at the temples (VaasudEva puNyAhavachanam) reiterates Suddhi at many places. Examples are:

SuddhayE VaasudEvasthu laangali SuddhayE taTaa
Pradhyumna SuddhayE chAsthu AniruddhOasthu SuddhayE (3)

ashDAthrimsA imE dEvA: SuddhayE lOkapAvanA:
dEvyaS-SriyAdhayass anthu SuddhayE VishNuvallabhA: (19)

SuddhayE VainatEyAasthu Pakshi raaD uraga aasana:
SuddhayEasthu guNAdhyaksha: VishvaksEna: prathApavAn (21)

VibhO: karishyamANasya YaagasTAnasya SuddhayE
yOgOpakaraNAnAncha SuddhayE yaaga KarmaNAm (27)

yEthath puNyAham uddhishDam VishNOr-Yaagahdhikarmasu
yEthan mantra jalairEva prOkshaNam SuddhiruchayathE (35)

The above mantram says that sprinkling of all the sites, vessels used in VishNu yaagam with the waters consecrated by the VaasudEva PuNyAhavachanam will remove all aSuddhi and consecrate them for use in the Yaj~nam.

2) AapOhishtaa Mantram used at the beginning of daily sandhyA vandhanam and during the Mantra snAnam has the same putificatory effect. They are for gaining parisuddhi.

3) Similarly, MadhyAhnika prASana mantram (Aapa: punanthu — ) clearly points out their effect of achieving purification. Similar are the abhlinga mantrams such as ‘AapO vaa idham — ).

4) AgamarshaNa mantram: it has the words PunAthu and punanthu often in its midst. The usage of PunAthu indicates a prayer for purification.

5) AshtAksharam: Its sacredness is matchless. ‘PavithrANAm pavithram yO Moola Mantra: sanAtana: ‘is the reference to the purificatory power of this ancient mantram.

6) Gayathri: When we do not recite Gaayathri Mantram daily, one is considered impure and unfit to do any Vaidhika karmaas (SandhyAheena: aSuchi:).

7) PraNava mantram & Purusha Sooktham: They confer special Jn~Anam on the reciters (ViSuddhi: paramaa mathaa). They consecrate the mind.

8) VyAhruthi Mantrams: With PraNavam in front, these three VyAhruthi mantrams are uttered for all purification purposes thru sprinkling with water and for sarva PrAyascchittha AahUthi in Yagams.

Therefore, these 8 Veda and Aagama BhAgams are key for cleansing and consecration of one’s sareeram, upakaraNams and Yaaga BhUmi.

The poet points out Mahaa Lakshmi’s naamAs confer a similar purification on those who recite them with devotion. The poet asks a rhetoric question:

‘tE namabhi: kO naama Suddhim na bhajathE?’

who indeed among the reciters of Your nAmAs not get purified? The poet’s answer is every one will be purified and receive the anugraham of Mahaa Lakshmi.

Let us recite some of these NaamAs of Lakshmi for our own purification. Please add PraNavam before each of these nAmAs:

Lakshmyai Nama:

RamAyai nama:

KamalAyai nama:

Sriyai nama:

sarvabhUtha hithAyai nama:

SudhAyai nama:

HiraNmayyai nama:

SubhAyai nama:

PrabhAyai nama:

Padhminyai nama:

SuchayE nama:

anagAyai nama:

VasudhAyai nama:

BhadhrAyai nama:

rEvathyai nama:

Sruthyai nama:

anugrahapradhAyai nama:

ParAyai nama:

JayAyai nama:

Sriyai nama:

Sritha Sriyai nama:

trilOka Sriyai nama:

Jaya Sriyai nama:

dheepa Sriyai nama:

dhAna Sriyai nama:

sathya Sriyai nama:

dEva Sriyai nama:

PuNya Sriyai nama:

Raaja Sriyai nama:

Phala Sriyai nama:

tapa Sriyai nama:

Veda Sriyai Nama:

yOga Sriyai nama:

Mahaa Sriyai nama:

Brahma Sriyai nama:

The poet says in this context:

‘mama rasaj~nA Thvath naama upahithamhitham dEvasya Naama SVAYAM Japathu ‘.

Knowing that the end is nearing, May my tongue recite Your Naamaa with that of Your PirAtti (Siman NaarAyaNa, Jaanaki RamaNa, SeethA Raamaa).May my tongue be programmed to step in at that time to recite those NaamAs. My tongue is aware of the time to conenct the switch as it were to the recitation of those NaamAs (samaya abhij~naa). It would be a deliberate act and not a happenstance event. We have an agreement. adiyEn will recite Your name even in those difficult times or would haveperformed my SaraNAgathy, when my faculies and limbs were in control and You will come and guide me with Your own hands to Your supreme abode as you instructed us in Your VarAha Charama slOkam.The poet’s prayer to Mahaa Lakshmi is: May my tongue recite Your Lords’ NaamAs automatically (Mama rasaj~nA svayam japathu, SamayE japathu). That would be Parama hitham says the poet.

Sri KaNNan Swamy has a KuRaL like succinct translation of thei slOkam in TamiL:

thunpuRRut-thujumka al
thuyar mikkut-thudikkunkaa l
thuNayAhum unn pErAl
thodangum unn ThuNaivan pEr

Thunpam is sufferring. This suffering is during the time of death (thunjum kaal). There are so many sorrows that makes one restless and makes one’s mind jump with fear of the naraka VaathaNai due to accumulated sins (thunpuRRu tudikkumkAl). Thudipaathu is intense suffering like the fish out of water or the jumping with pain, when one crosses a hot, dry river bed in the height of summer During those times of intense suffering, Your name is a great protection (TuNayAhum unn Peyar ). Your Name ( SrI ) is preceded by your Lord’s name (unn pErAl thodangum unn ThuNaivan Peyar): Sriya: Pathi, Indhiraa Kaanthan, SeethA Raaman, Kamalaa Pathy et al.

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FORTYSECOND SLOKAM

PrAyscchittha visuddhyai
PrAscchittham samastha paapAnAm |
gAyathu tava nAmaishA
KamalE kalithAnya nirasanA rasanA ||

(anvaya Kramam): KamalE! samastha pApAnAm PrAyscchittham Tava Naama; yEshA rasanA kalitha-anyanirasanA Chittha visuddhyai: PrAya: gAyathu

Meaning:

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