Kamale! One who is the incarnation of Sakti! One who grants what is good for me! Fresh sins are springing from me eternally. Please burn them with your effulgence.

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Lakshmi is beyond description and overflows with mercy and fame. The magnificent group of Her laudatory names proclaim Her glory. She is like a boat. She is the subject of worship by all the embodied. She destroys enemies.

Comments:

Lakshmi has many names of adulation. ‘Akaram’ means a mine, a heap and all that is good. Her fame is like a rich mine, it is never depleted even when excavated for a long time. Only the experts know how to extract it.

Her fame that is like an immeasurable mound is revealed by Her adulatory names. This composition, LakshmI sahasram has revealed many new names for Lakshmi that are not present even in SanatkumArA’s Lakshmi sahasranAmam.

Among all the words, only those that praise Lakshmi are precious, others are not worthy.

Lakshmi is called ‘sarasA’ as She is overflowing with mercy, love and compassion.

Praising Her serves like a boat and help us cross us the ocean of worldly life. This Slokam of LakshmI sahasram which is Her praise can be considered as a boat that will help us cross samsAra. If one does not worship Her even when the Slokam that sing Her praise is available and the physical capacity to worship Her is existing, then he is like a person struggling in the waters of the ocean when a boat to save himself is available close at hand.

She is ‘ariharA’ — One who removes our enemies namely desire, hatred etc.

‘sevyA’ is used to indicate that it is Lakshmi who is worthy of service. This is because of Her greatness, Her willingness to help others, Her relationship with us that warrants such a help and the immense benefit that we would receive if She decides to help us.

The summary of this Slokam is as below:

(1) The sole aim of having a body is to worship Lakshmi.

(2) Lakshmi stotram is the supreme boat that helps us cross samsAra.

(3) Lakshmi is the only one fit for worship.

(4) One of the reasons is that She is ‘sarasA’, one who is replete with auspicious qualities.

(5) One can never praise Her sufficiently as Her glory is beyond description. One has to give up as soon as he realizes this.

(6) Her laudatory names are a plenty.

(7) The best words are those of Her nAmAs.

(8) Enemies cannot get anywhere near Her devotees.

(9) Some of Her names are ‘mA’ ‘sA’ and ‘kA’.

(10) She can be worshipped anywhere by nAma sankIrtanam. One need not seek special places such as temples for Her worship.

Citram:

This Slokam ‘Sloka dvaya anuloma pratiloma citram’. When this Slokam is read in reverse, a new Slokam (Slokam 13) emerges that is also a praise of Lakshmi.

Slokam 13

yAca vAti stuvAnAgrya vyAserA harinAyikA |
kAmanArakapAlAbhi trAsAsAra samApikA ||

Meaning:

One who ends the fear that occurs from all sides due to desire, the harbinger of hell! One who is the consort of Hari! You display the fragrance of the words of VyAsa, the best among those who praise You.

Comments:

ItihAsAs and PurANAs primarily describe the glory of Lakshmi. She destroys our fears that we harbor due to our many worldly pursuits. The desire is equated to the guards of hell as it is the desire that makes us fall in hell, samsAra. PirATTi removes these worthless desires and thus destroys our fear. The fear may be due to our anxiety on whether our desires will be fulfilled. Even if they are fulfilled, we still fear the loss of the objects of our desire.

In the padam vyAserA (vyAsa irA) ‘irA’ means words, vAk.

This Slokam offers us a chance to enjoy some rare words and expressions.

‘vAtan’ (vAti) means ‘VAyu bhagavAn’. Sita who praised Hanuman, son of vAyu is called ‘vAti stuvAnA’. VyAsa is the best among those who praise Maruti. As he also praised BhImasena, the son of vAyu, he is called ‘vAtistuvAnAgrya’.

The wealth ‘rA’ that VyAsa possesses are the VedAs. VedAs are nothing but MahaLakshmi. Thus Lakshmi becomes ‘vyAse rA’ the wealth of VyAsa.

‘nAraka pAla’ is Yama. People fear both Yama, the god of death and Manmatha, the god of desire as both cause their destruction. Thus, they have fear from all sides ‘abhi trAsa’. Lakshmi is the one who puts an end to this fear. She prevents Yama and Manmatha torturing me. She helps in this world and in the next.

The summary of this Slokam is:

(1) It is Lakshmi who brings glory to the words of VyAsa.

(2) She is the wealth, Veda, that VyAsa possesses.

(3) She is the one who praises HanUman, the Hari-SreshTa.

(4) She is one who removes our fear of death.

(5) She is the one who destroys our desire that leads us to hell.

(6) She is the one who destroys all our fears just like how She removes our fear of death and fear of hell.

(7) Lakshmi is the consort of Hari (harinAyikA).

(8) She is the one who removes our fear of ‘kAma pAla’ — Hari and from ‘naraka pAla’ — Yama.

Citram:

The specialty of this Slokam is that when it is read in reverse, the words turn out to be those of the previous Slokam. It displays ‘Sloka dvaya anuloma pratiloma citram’.

Slokam 14

acchabhAvA phaNiSaye jagannAthe jhashAnkadA |
ArUDha agha khala ApIDA uccATA rddhim hi sauti mA ||

Meaning:

It is Lakshmi who has clear thoughts, who stirs desire in Jagannathan, the SeshasAyi and who removes the misery from undesirable elements and who gives us immense good fortune, isn’t it?

Comments:

The term ‘phaNiSaye’ can be interpreted as ‘with the one reclining on the snake bed (Adi Sesha)’ and also as the ‘in the snake bed’. PirATTi destroys evil people who trouble others. This is shown by the term ‘khala ApIDa’. Lakshmi has the three qualities SAnti rasam, SrngAra rasam and raudra rasam. She displays the first quality towards Her devotees, second quality towards EmperumAn and the third quality towards bad people. All these three qualities confer wealth to us.

The summary of this Slokam:

(1) Lakshmi has clear opinion, that never wavers,

(2) She confers leela rasam to EmperumAn,

(3) She removes troubles that evil people cause us,

(4) She decimates evil doers,

(5) She has clear faith in EmperumAn unlike us,

(6) Riches originate from Her,

(7) She stirs desire in EmperumAn, She is the mother of their child, kAma (Manmathan),

(8) She displays clarity of thought, love towards EmperumAn and intolerance towards evil doers and thus grants all the good.

Citram:

The specialty of this Slokam is that the thirty two aksharams in the Slokam appear only once. They are never repeated. Among the thirty three consonants, thirty only are present in this Slokam. This Slokam has the anatirikta pada- padArtha anuloma-pratiloma citram.

Slokam 15

dArDhyadA mama he dehe sAtrAsA lala me anti me |
khedikhehaha yAne yA tArkshyetAdya dya tAmitA (tAntatAm) ||

Meaning:

Lakshmi! Do you know what all You should do for me? You should grant me a strong body, You should provide me refuge with Your abhaya hastam, You should cherish me (as your child), You should come quickly on GaruDa when I am dying and remove my fear of death and now You should cut asunder my sadness.

Comments:

The poet places a list of requests at PirATTi’s lotus feet. First, he asks for a strong body. ‘vajraSarIra siddhirastu’ is an expression of blessing. This is a worthwhile request as a healthy body houses a healthy mind.

One may wonder ‘how is it that the poet asks PirATTi for a strong body? Isn’t it to be obtained from sUrya as per the Slokam “Arogyam bhAskarAt icchet’. The VishNu PurANa Slokam ‘SarIrArogyam aiSvaryam’ tells us that Indra requested a strong body from Lakshmi.

However, just because one has a healthy body he is not free from fears. There are so many situations beyond our control. He is not sure what other terrible miseries are awaiting him. He prays to PirATTi to remove those miseries that he is aware of and those that he does not even envisage. He wants PirATTi to grant him security and display Her hands as a sign of Her protection, abhaya hastam.

Once PirATTi displays Her abhaya hastam to the poet, he realizes that he is Her child. Hence, he wishes PirATTi to caress him as if he is a child. When all his senses enjoy Her love, he remembers that all the senses have to suffer one day, the day of his death. He then asks PirATTi to come quickly on GaruDa to provide him solace when he is in his deathbed and when his senses are suffering. This is similar to PeriAzhvar’s expression ‘appodaikkippOdE solli vaittEn’.

He suddenly realizes that he is not that close to dying and quickly asks PirATTi to remove all his miseries immediately. The word ‘ahaha’ indicates the sorry state that the poet feels when he thinks of his impending death. It may also represent his wonderment when he thinks of PirATTi’s mercy.

Citram:

The specialty of this Slokam is that when read from the last aksharam in reverse to the beginning, it will be another Slokam as below:

tAmitA dya dya tArkshyetA yAne yA haha khedikhe |
me anti me lala sAtrAsA he dehe mama dArDhyadA ||

The words in the above Slokam and this Slokam 15 (dArDhyadA…) mean the same.

In some Slokams like the ‘rAghava yAdavIyam’ when read in reverse they have a different meaning. Here even when the read in reverse, it has the same meaning. The poet has wisely used some two and three letter words and combined in such a way that when reversed they read the same. The Slokam displays ‘anAvrutta vyanjanam’.

Slokam 16

mayi te padabhakte asmin prasIda kamale! hite! |
tejasA daha Sakte adya kshipramudyadagham mama ||

Meaning:

Comments:

PirATTi is Sakti svarUpi. She can easily burn sins.

‘pada bhakte’ means, I am a sincere devotee of Your lotus feet. I do not have any other qualification that would warrant Your help in ridding my sins.

‘asmin’ means ‘one who is near You now’. The poet indicates to PirATTi that he has already reached Her presence and that he is not seeking the help from any other devatA. Hence, he beseeches Her to burn his sins. The term ‘hite’ can be interpreted in two ways. It means PirATTi is the one who grants what is ‘hitam’ for us. It also means the poet, the one who receives the benefit from PirATTi. ‘tejasA’ means fire and prowess. The poet wants PirATTi to burn his sins quickly (kshipram). As sins are springing up every second PirATTi has to burn them quickly, as soon as they arise as otherwise, they may become a huge heap.

Citram:

This Slokam incorporates dviSrngATaka cakra bandham. In this type of cakra bandham, the second half (third pAdam, uttarArtham) should start with the same aksharam with which the first half (pUrvArtham, second pAdam) concludes and vice versa.

Please see anubandham for Citram of this Slokam

‘SrI LakshmI showers Her grace on us!’

SrI Perundevi tAyAr, tirukkacchi

Slokam 17

bhajemahi hare: kAntAm kAruNyarasapUritAm |
bhavAmayaharAm kAmam kArpaNya trAsahAriNIm ||

Meaning:

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