My body (me kAya) ! Worship Her, the one whose name destroys enemies very quickly and brings us ease and comfort, the one whose famous form is visible. She is the Mother.

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I sincerely worship this Lakshmi who is praise-worthy. Let Her save me. Who does not have eternal bliss if blessed by Her at any time? Is there anything lacking with Her, one who is worshipped by those who have control of their senses? I am performing acts that are services to Her. Oh my Mind (mAnasa)! Always have respect and devotion towards Lakshmi.

Comments:

The aksharam ‘u’ represents Lakshmi. When this aksharam assumes various case endings, it transforms into different letters as seen below:

Lakshmi  u: urasA

Of Lakshmi  um umArAdhyAm

By Lakshmi  vA kovA

For the sake of Laskshmi  ve vedAntai:

From Lakshmi  uta kimuta Sreya:

Lakshmi’s  o: sevAmoracayAmi

At Lakshmi  au vahAvAdaram

This Slokam has sapta vibkakti vancana citram (deception with all the seven vibhaktis/case endings/declensions). Each of the seven vibhaktis used in the slokam for a feminine aksharam “u” representing MahA Lakshmi (noun) looks different and thus “cheats” (vancanam). The seven vibhaktis are nominative (kAraka), accusative (karma), instrumental (kAraNa), dative (sampradAna), ablative (apAdAna), possessive (sambandha) and locative (adhikaraNa) vibhaktis. The skillful way in which the noun is presented in the pAdams of the Slokam introduces a little deception (vancanam) to correctly identify the true vibhakti of the feminine noun.

Slokam 9

kAlInAnana nAlIkA rAdhitA hi hitAdhirA |
mA yA sA mama sAyAmA kApi dIprapradIpikA ||

Meaning:

Lakshmi who is worshipped by Umapati (Siva) through verbal praises and offering of lotus flowers is the possessor of immense wealth and is the indescribable lamp (jyoti) that glows; May Laskhmi of such vaibhavam remain with me forever!

Comments:

PirATTi is worshipped by Siva. She is the Goddess of wealth. She is the lamp whose light banishes the darkness (tamas) of ignorance. Let such a Lakshmi remain with me eternally.

Citram:

This Slokam includes ardha pAdAnuloma pratiloma citram (when one reads the half of the pAdams from left to right, it stays same as when one reads from right to left).

‘kAlInAnana nAlIkA ’ when reversed reads the same. Similarly, in the second pAdam ‘rAdhitA hi hitAdhirA’ when reversed becomes same. For this usage to be valid, certain special meanings should be assigned to different words.

There are several interpretations to this Slokam. ‘ka’ means BrahmA. Hence ‘kAlIna’ means of BrahmA. The beauty of PirATTi’s face is seen to a small extent in Her son BrahmA and hence She is called ‘kAlInAnana nAlIkA’.

‘ka’ also means water. All the lotuses disappear in water. The only lotus that will not disappear is PirATTi’s face that is like a lotus. Thus, She is ‘ka alIna Anana nAlIkA’.

‘rA’ means one who gives. As PirATTi is the granter of immense goodness She is called ‘hitAdhirA’.

‘ahihitA’ is the consort of ‘One, who has AdiSeshan as His bed’. He is EmperumAn who is SeshaSAyi. He is worshipped by PirATTi who holds His feet. Hence, She is ‘rAdhitA-hi-hitA’.

‘hita’ means kept. As Lakshmi ‘keeps a lot of wealth with Her devotees, She is ‘hitAdhirA’.

In the third pAdam ‘mA yA sA mama sAyAmA’’ — ‘sA mAyA’ or ‘sAma AyA’ means one who speaks pleasant words. Lakshmi comes to those who speak sweet words. ‘sA mAya’ means She is ‘mAyA’ or prakrti.

sA amAyA means one who is not deceitful. It can also be interpreted as ‘one who reaches ‘samA’ and explain it as She is the incarnation of peace.

All learned scholars give the same interpretation for the last pAdam. PirATTi is called a lamp. ‘kApi dIprapradIpikA’ — She is the enigmatic lamp.

The following are the twelve meanings found in this Slokam:

1. Lakshmi is auspicious. She removes delusion and darkness.
2. She is beyond description.
3. She is the incarnation of matter (Prakrti).
4. She is guileless.
5. She remains with those who speak pleasant words.
6. We should seek Her eternal presence with us.
7. She grants in great measures what is good for us.
8. She is the goddess of wealth.
9. She worships BhagavAn.
10. Those who worship Her receive all that is good.
11. Umapati (SivA) is one of those who worship Her.
12. The four-faced Brahma is Her child.

Slokam 10

sA rayAdarihAkhyAsau saukhyAhAri dayArasA |
meya kAya dharA mAtA tAmArAdhaya kAya me ||

Meaning:

Comments:

PirATTi’s tirunAmam will drive away our enemies (kAma, krodha etc.). Her flood of grace will bring us welfare. Her beautiful form is visible in the VedAs and in temples. She is the subject of worship by our body and senses.

The word ‘rayAt’ can be associated closely (ekadeSa anvayam) with ‘arihA’ and with ‘ArAdhaya’ in distant association (dUrAnvayam). In the first case, we are told to hurry and worship PirATTi as our bodies are perishable. In the second case, our sins are said to be driven away quickly to show the greatness of chanting PirATTi’s name (nAma sankIrtanam).

The term ‘kAya me’ that generally means ‘my body’ can be interpreted in a different way. ‘me’ means knowledge. ‘kAya’ can be interpreted as ‘for ka or bliss’. The last pAdam tells us who should be worshipped for bliss, why should She be worshipped and how should She be worshipped.

The Slokam tells the following twelve points:

1. Lakshmi is the mother of the Universe.
2. Her worship brings happiness.
3. She should be worshipped through singing Her glory (nAma sankIrtanam).
4. She should be worshipped with our bodies (kAya).
5. She should be worshipped with our mind.
6. One should hasten to worship Her. Her worship should not be postponed.
7. Chanting Her names will destroy our enemies.
8. Her grace will grant us happiness.
9. PramANams tell us that She has a divine form (divya mangala vigraham).
10. She remains in the temples as arcA vigrham so that we can see and enjoy Her beautiful form.
11. We should exercise control over our body and mind so that they obey our command.
12. Her mercy flows with fluidity.

Citram:

This Slokam has been woven with ardha SlokAnuloma-pratiloma citram. In this Slokam, the second pAdam (saukhyahAri dayArasA) is the reverse of first pAdam (sa rayAdarihAkhyAsau) and similarly the fourth pAdam is the reverse of the third pAdam.

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