DevI! EmperumAn due to His love for You took the form of a giant tortoise and with Your help supported the Mandara Mountain. How wonderful!

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LakshmI sahasram

daSAvatAra stabakam

Slokam 1

daSasvapi avatAreshu deva: yat rUpa samSrayAt (samplavAt) |
sAdhayamAsa kAryANi satAm tasyai Sriyai nama: ||

Meaning:

I salute SrI Devi with whose association and support the Lord protected the dharmAs (dharma samrakshaNam) and upheld the actions of the good souls (sAdhu janam) in His ten incarnations.

Comments:

Among the many incarnation of EmperumAn, the ten incarnations mentioned in the introduction are said to be prominent. The poet says that in all these ten incarnations EmperumAn was associated with PirATTi through the term “daSasvapi” and it is only because of this association that all His actions were fruitful.

deva: means one who plays (His leelAs). EmperumAn’s incarnations are all his leelAs. The poet has composed this Slokam in line with Swami Desikan’s dasAvatAra stotram. Please see for meanings and comments at: http://www.sundarasimham.org/ebooks/DAS_1.pdf)

Swami Desikan praises Lord RanganAtha and SrI RanganAyaki tAyAr in the first Slokam of daSAvatAra stotram as follows. Sri RanganAthA has taken the ten forms like an actor in a playhouse, Srirangam and SrI RanganAyaki tAyAr has taken the roles that befit the individual incarnations and both of them are playing Their roles in the divine play.

The term “yat rUpa samSrayAt” could be explained in two ways. It can mean that SrI MahAlakshmi was supporting EmperumAn in His actions in these incarnations. It also means that He was holding on to Her form. Only after PirATTi’s purushAkAram, EmperumAn fulfills the wishes of sAdhu janams. Also She is His Sakti and thus makes Him sarva Saktan. Protecting the sAdhu janams is like a yAgam where the presence of the wife is tantamount. Thus EmperumAn needs PirATTi with Him at all times to perform His Yaj~nams. Fourthly She adds beauty to His incarnations. PirATTi who is eternally associated with EmperumAn (agalagillEn) is the reason for the “avatAra phala siddhi”.

SrI KrshNa says in Bhagavat Gita “paritrANAya sAdhUnAm vinASAya ca dushkrtAm …..” thus implying that the main reason for His incarnations is to protect the good souls, sAdhu janams. The poet refers to this by the term “satAm”.

(Slokams 2, 3 and 4: Description of Matsya avatAram)

Slokam 2

devi tvayA labdha dayA rasena
devena mAtsyam vapu: ASritena |
AScaryam ashTaSruti: api anashTa
Srutitvam Apadyata padmajanmA ||

Meaning:

Devi! It is wonderful that because of EmperumAn who took the form of a fish and who possessed the essence of Your dayA, BrahmA who occurred on a lotus and having eight ears became one who is devoid of eight ears or one who did not lose the VedAs.

Comments:

EmperumAn incarnated as the Matsya to rescue the VedAs that BrahmA had lost before. The reason for EmperumAn’s mercy on BrahmA was due to PirATTi’s dayA.

The poet says BrahmA who was “ashTa Sruti” became “anashTa Sruti”. BrahmA is referred to as “ashTa Sruti” as He has four heads and hence eight ears. anashTa Sruti means one without eight ears. anashTa Sruti can be split as a + nashTa + Sruti, which means He became one who did not lose the Sruti, i.e., VedAs.

The poet has also used the word “rasam” in an interesting way. It means essence thus implying that EmperumAn showed mercy on BrahmA due to the essence of PirATTi’s dayA. “rasam” also means water. A fish cannot live without water. Similarly EmperumAn will not show mercy if PirATTi’s dayA does not come into play. “rasam” also means “rasavAdam” or alchemy. Alchemy is said to turn base metals into gold. It is PirATTi’s dayA that turns EmperumAn from one who is angry into one who is merciful towards us. It is also due to Her alchemy that BrahmA is transformed from ashTa Sruti to anashTa Sruti.

Slokam 3

bhUyishThAm tava drshTi: eva kamale bhUtim cirAt proshitAm
bhUya: api Anayati kshaNAt iti nrNAm vaktum ghrNAvAridhi: |
deva: tAvaka drshTi rUpam anagham mInAvatAre vahan
dhAtre adatta satAm Sriyam SrutimayIm daitya apanItAm puna: ||

Meaning:

Kamale! People know very well that it is Your eyes that instantly bring back lost wealth. Hence EmperumAn who is mercy incarnate took the form of Your eyes that look like fish and brought back the VedAs that is BrahmA’s wealth.

Comments:

In this Slokam, the poet offers a reason for EmperumAn incarnating as a fish. EmperumAn examined how lost wealth is rescued in this world. He found that where ever PirATTi’s glances with Her fish like eyes fell, wealth accumulated. He then decided that to rescue BrahmA’s lost wealth, He should take the form of PirATTi’s eyes, as that is famous for bringing back the lost wealth.

Some of the points we gather from this Slokam are:

Good souls consider VedAs as their wealth. We should protect them as carefully as we protect our material riches.

One who is merciful will rescue the riches lost and return it to its lawful owner.

This is referred to by the term “ghrNA”

PirATTi rescues lost wealth instantly. One does not have to wait for a long time to regain it as shown by the terms “bhUyishThAm, cira-proshitAm and kshaNat”.

When one is embarking on a difficult task one should take the help of experts in that field. Hence EmperumAn took the help of PirATTi who is an expert in fulfilling the wishes of ArthIs- those who wish to regain their lost wealth.

In all His incarnations EmperumAn has “Suddha satva deham” a body that is not made up of material things. This is referred to by the term “anagam rUpam”.

Slokam 4

sA hi SrI: amrtA satAm iti nanu tvat nAmadheya ASrayAt
tvat dAsyam bhajati Sruti: svayam iti prAptAdara: SrIdhara: |
tAm magnAm puna: uddharan jalanidhau tApa arNavAt uddharet
tvat dAsya eka dhanAn janAn iti rame dhairyam carIkarti na: ||

Meaning:

Rame! The VedAs that are the wealth of good souls are Your dAsA-s as it has taken Your name. Hence EmperumAn lifted it from the ocean. Thus we, Your servants, are reassured that He will lift us from the ocean of samsAra tApam.

Comments:

In this Slokam, the poet has compared the jivAs to the VedAs.

The VedAs are the wealth of good souls and is called SrI. It is a servant of PirATTi as it adorns Her name. The VedAs were immersed in the ocean. Similarly we, the servants of PirATTi, are immersed in samsAric ocean. It is only EmperumAn who could get us out of it.

One is considered to be a good soul only when he considers VedAs to be his wealth. Vedam is called amrtam, one that is eternal. All other riches are ephemeral. One of the signs of a dAsan/servant is taking up his Lord’s name. We take up names such as RaamAnuja dAsan or Madhurakavi dAsan. Similarly Vedam has taken up the name of PirATTi.

EmperumAn is addressed as SrIdharan to indicate that He also wishes to be associated with SrI and that He favors those who take up Her name.

The term “tvat dAsyaika” indicates that we are Her servants only — anayArha Seshatvam. The term “tApArNavam” is used to show that we are sinking in the ocean of samsAram.

Thus from the above three Slokams, we understand that it is PirATTi who stirs the interest in EmperumAn to help us. She shows Him the way and also gives Him a reason for helping us.

Slokam 5

[This Slokam describes kUrmAvatAram]

deva: devI! tvayi asau dAnavAnAm
hantA hanta amandarAgam dadhe ya: |
dharmam kaurmam dhArayan tvat sahAya:
mAta: sa: ayam mandarAgam dadhAra ||

Meaning:

Comments:

EmperumAn took the KUrma avatAram when He wished to obtain PirATTi by stirring the tirupArkkaDal. He supported the Mandara Mountain that served as the churning rod or the axis for churning.

In this Slokam, the poet uses some words in an interesting fashion. Due to PirATTi, EmperumAn who adorned “amandarAgam” adorned “mandarAgam”. The word “mandarAgam” could be split in three ways.

manda-rAgam means less desire.

mandara agam means Mandara Mountain.

amandarAgam the opposite of mandarAgam means one who has great desire.

The poet may also be indicating that EmperumAn loves PirATTi a lot (amandarAgam). He bore the mandara agam (Mandara mountain) on His back out of His great love (amandarAgam) for PirATTi.

The poet addresses the divya dampati by the term devo devi to indicate that all these are Their divine leelA.

The word “hantA hantA” is also interesting. hanta means wonder (AScaryam). hantA means killer.

The word “tvat sahAya” is used to convey that EmperumAn is PirATTi’s sahA. It also means that She is His sahA or associate. It is due to PirATTi’s help, (sahAyam) that PerumAl got the capacity to support the Mandara Mountain. She is His eternal sahAyam- companion who makes Him “asahAya sUran” one with extraordinary valour.

Swami Desikan in his daSAvatAra stotram has used the expression “deva: sahaiva SriyA” to indicate that EmperumAn is resting at the tirupArkkaDal along with His sahA who is SrI during the KUrmAvatAram. SrI VenkaTAdhvari kavi has used the same expression here.

In the next two Slokams, EmperumAn’s VarAha avatAram is eulogized.

Slokam 6

urasi sarasijAlaye vahan tvAm
Sirasi didhIrshu: iLAm tvat amSa bhUtAm |
svayam ayam acirAt parAhatAri:
sa hari: uvAha varAhadivyadeham ||

Meaning:

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