ramE! After careful examination of all the SAstrAs, I am worshipping You. Even the goddess of ‘vak’ (words/speech) SarasvatI is your liege.

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SrI lakshmI sahasra

Citra stabakam

“SrI LakshmI is worshipped with flower bouquets”

SrI Perundevi tAyAr, tiukkacchi

Slokam 1

kamalAyatanAm citte kalaye yatpadAmbujam |
ciram vibudhasanmauLi citrastabaka bhUshitam ||

Meaning 1:

I am contemplating on PirATTi who resides on the lotus and whose lotus feet are adorned by the devAs with reverence on their heads and worshipped with flower bouquets. I am composing this citra stabakam as a jewel resting on their heads.

Meaning 2:

The word stabakam is used very cleverly here. Stabakam means a specific composition and also a flower bouquet. The poet says that the devAs worshipped PirATTi by bowing their heads at Her lotus feet. The flowers that they wear on their head adorn Her feet thus. The poet is composing the citra stabakam held in high esteem by the poets and the wise as if they are supporting it on their heads. The citra stabakam is composed as an offering to PirATTi’s lotus feet.

Comments:

In this Slokam, the words ‘vibudha’ and ‘citra’ are used in two contexts. ‘vibudha’ represents both the devAs and the paNDitAs. ‘citra’ means flower bouquet and the composition that contains many ‘vicitram-s’ or amusing and entertaining features. The word ‘ambujam’ is used in this Slokam to represent the lotus feet of PirATTi, that is resting on the lotus and that is adorned by flowers further.

In the term ‘sanmauLI (sat mauLI)’ the ‘sat’ indicates that the head that adorn the citra stabakam and the flowers that adorn PirATTi’s feet are the best. ‘bhUshitam’ indicates that the Slokams contain beautiful words with exquisite meanings.

Slokam 2

vedAni sarvaSAstrANi vibhAvya bhavatIm rame |
dAsyam yasyAstavopaiti devi sA api sarasvatI ||

Meaning:

Comments:

‘sarva SAstrANi vibhAvya’ — upon careful and repeated examination of SAstrAs, a person will firmly resolve that it is ramA Devi who is the subject of worship as all the SAstrAs indicate that She is the ParadevatA.

Another interpretation is that ‘bhavatIm vibhAvya sarva SAstrANi vedAni’ — when I worship You, I become knowledgeable on what all the SAstrAs say. How is this possible? Even the goddess of knowledge, SarasvatI, is Your slave and hence all the knowledge are under Your control.

In the line of AcAryAs, PirATTi is next to PerumAL. Hence, She imparts knowledge just like a lokAcArya. PirATTi is the means for knowledge and the subject of knowledge.

Citram:

In this Slokam, one wonders whether the term ‘vedAni’ is a verb or a noun. When considered along with the other term ‘SAstrANi’ it seems to be used as a noun. However, the sentence lacks a verb. Hence, the term ‘vedAni’ should be considered as a verb. This is not obvious at the outset. One is able to comprehend it only upon careful examination. This type of a structure is called ‘apaSabdAbhAsam’ or apparent verbal error.

Slokam 3

kamale! devadevasya mahishi! tvam stutakrame |
vimale! devi! dehyasya mahitatvam natasya me ||

Meaning:

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