Oh MahA Lakshmi! You are thus very beneficial to us just as VyAkaraNa VidyA.

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You are the treasure house of beauty. You are the abode of bliss. You are the (jewelry) box for all types of wealth. You are the mansion for all lustre (kAnti). You are the wide ocean for the residence of all kalais (branches of learning). Forbearance seeks its home in You. You display vAtsalyam towards all and are staying in the state of readiness for receiving PurushAkAra Prapatti. You are the leader in generosity. You are the abode of all fame. You are the water shed (taNNIr pandal) for those thirsty ones to seek relief from the scorching heat of tApa trayam. Oh MahA Lakshmi, with all these wide ranging auspicious attributes, You are the greatest source of wealth for Your Lord!

The poet takes up all the 18 VidyA sthAnams and with slEDai/Slesham (double entendre) describes uniquely the guNams of PirATTi and connects them to each of the VidyA sthAnams. The nAmam of VidyA for MahA Lakshmi is connected to Her avatAram along with SrI HayagrIvan, when He Himself incarnated to perform upadesam for catur mukha BrahmA and Yaaj~nyavalkya and other sages from the sUrya maNDalam (moksha dharma parvA). SrIman SrivatsAngAcchAr Swamy reminds us of the passage from Her stotram that identifies Her with VidyA in general and Atma VidyA in particular: "Atma vidyA ca devi tvam vimukti phaladAyini".

2. MahA Lakshmi is of the form of Vaidarbhi SailI of alankAra SAstram:

The first of the VidyA sthAnam taken up for comparison with MahA Lakshmi is from alankAra SAstram dealing with kAvya SailI-s (styles of composing kAvyams). One such style is Vaidarbhi.

The literal and the slEDai meanings are housed in this second Slokam.

Slokam 2

audArya Sevadhi: anindita kAnti sindhu:
oja: prasAdanidhi: ujjvala saukumAryA |
vaidarbharIti: iva vAridhi rAjakanye
SlAghApadam bhavasi sAravidAm kavInAm ||

Meaning:

Oh Daughter of the King of the Oceans! You are the treasure for the guNam celebrated as audAryam (generosity). You remain as the deep ocean for the blemishless guNam known as kAnti (lustre, radiance). You are the permanent abode for j~nAnam and internal bliss (ojas and prasAdam). You are the shining symbol of matchless beauty and softness. You are like the vaidarbha style (naDai) of poetry known for abundant audAryam, ojas, prasAdam and saukumAryam. Therefore You have become the object of adoration for the connoisseur poets who appreciate the essence of written words (sAravidAm kavInAm SlAgApadam bhavasi) and choose vaidarbhi style of poetry.

Oh MahA Lakshmi! The inspired poets select the Vaidarbha rIti and not the harder gauDa rIti for their poetry. Such great poets inspired by their devotion to You are Sage SanatkumArar who blessed us with Lakshmi sahasra nAmam, Sage ParASarar, the author of Indra krta Lakshmi stotram, Adi Sankarar, the author of Kanaka dhArA stotram, Swamy ALavanthAr, who blessed us with CatusslokI, AcAryA RaamAnujA who presented us with the gadya cUrNikai eulogizing You, SrI KUrattAzhvAn of SrIstavam fame, His precocious son, ParASara BhaTTar who enriched our lives with SrI guNaratna koSam, Swamy Desikan who mesmerized us with SrI stuti and the current author, SrI VenkaTAdhvari Kavi of ArasANippAlai Veda agrahAram. These are the kavis who carry lightly the Birudu (title) as sAravit Kavis. They know clearly that samsAram is asAram (trivial and without substance) and Your Supreme Abode of SrI VaikuNTham is sAram, the quintessence of all purushArthams.

Now we can see how the double meanings apply to each of the words used by SrI VenkaTAdhvari Kavi:

audAryam — When the assembly of the words used by the poet move joyously in a dancing lilt, then it is recognized that the poetry has audAryam. This word also means one possessing the abundant power to give any one of the PurushArthams to a seeker. In this Vaidarbha rIti, MahA Lakshmi has the noble guNam of audAryam. Human beings can give wealth alone but MahA Lakshmi's audAryam is such that She can bless one with Moksham as well.

kAnti — In the case of Vaidarbha grammar of poetry, a passage is said to have kAnti, when it is crystal clear in meaning. In the case of MahA Lakshmi, Vaidarbha sAmyam arises from the lustre of Her aprAkrta, Suddha sattva divya tirumEni.

ojas — When it comes to Vaidarbha grammar of poetry, ojas refers to passages with complex sandhi-s that roll majestically like thunder when recited. In the case of MahA Lakshmi, ojas means j~nAnam. She possesses sat j~nAnam in abundance and becomes ojasvati.

prasAdam — In the case of Vaidarbha rIti poetry, prasAdam refers to passages moving with felicity without any stumbling. tAyAr's prasAdam is to have vAtsalyam for Her children and being always in a state of readiness to bless Her children with what they seek.

saukumAryam — The avoidance of the prayogam (usage) of harsh sounding alphabets in favor of soft alphabets and words made of latter is saukumAryam in the case of VaidarbhA style poetry. When it comes to MahA Lakshmi, saukumAryam refers to Her gentle nature (mrdu svabhAvam) and divine beauty.

vyApta prasiddhA — SrI Mahalakshmi SrImad ANDavan Asramam — Dombivili Mumbai

3. MahA Lakshmi is of the form of nATya SAstram:

The third Slokam of this stabakam highlights the similarities between MahA Lakshmi and the fine points from the field of nATakam (dramaturgy):

Slokam 3

Arambham etya mahanIyam amogha yatnA
prApti ASayA SritapadA paramepsitasya |
nityam phalam kalayase niyatApti bhAjA
nAthena nATaka kalA paripATikA iva ||

SrI VenkaTAdhvari compares the attributes of MahA Lakshmi with the paribhAshA (specific terms) used in nATaka kalai. In the case of nATya SAstram, there are steps like Arambham, yatnam, padam, paramepsitam, niyatApti and nAthan. There are literal meanings for these words as well. When one looks at the meanings this way:

Oh MahA Lakshmi, You fit well with the grammar of nATaka SAstra vidhi-s. Your devotees approach Your sacred feet with an intensity of desire to get their highest wishes (parama PurushArtham) realized. You commence (Arambham) Your special acts (yatnam) to come to their rescue. Your efforts never fail. Your Lord stands by as a dear friend and Your efforts lead to the realization of the desired phalans.

Arambham — In the loka rIti, Arambham refers to the commencement of an effort. In the case of nATakam, the first step (Arambham) is the great passion that the nAyakan has for the nAyaki; his inability to brook any delays is also known as Arambham. It is like Dushyantan's love for Sakuntalai.

yatnam — In the loka rIti, yatnam is the effort undertaken to complete a task. In nATaka SAstram, yatnam refers to speedy execution of steps to accomplish what a nAthan desires.

prAptyASayA (prApti ASayA) — According to grammar of nATaka SAstram, it means the desire to gain something. One reflects on the means to gain one's desired wish and to overcome the impediments on the way and having faith in realization of the goal without a tinge of doubt.

niyata Apti is another paribhAshai word from nATaka SAstram, where one concludes that there are no dangers/impediments and the desired wish will be fulfilled.

nAthan, padam — In nATya SAstram, nAthan refers to the hero (KathA nAyakan) of the drama. The word padam is connected to the steps made on the stage consonant with the differing emotions (manobhAvams).

Both in the case of nATakam and MahA Lakshmi — Arambham will be glorious; the yatnam will be channeled in a plentiful manner (amogham).

In the case of the nATaka ParibhAshai, pada nyAsam will be tightly integrated with prAptyASA. This will be true in the case of MahA Lakshmi.

In the case of a nATakam, the nAthan (hero) will have enduring friendship. For MahA Lakshmi, Her Lord (nAthan) is niyata Apti bhAjan (Forever friendly and united).

In the case of nATakam, phalan will always result (nityam phalan). She makes sure that Her dear Lord would grant the desired phalan always (nityam phalam nAthena kalayase). She has Her Lord's support always.

The poet says MahA Lakshmi is synchronous with the vidyA sthAnam of nATaka SAstram.

4. MahA Lakshmi is of the form of nyAya SAstram:

After taking on poetry and drama, the Kavi now instructs on how MahA Lakshmi's attributes are very much synchronous with the sat-hetus associated with the nyAya SAstram. He points out four areas of overlap between sat hetu of nyAya SAstram and MahA Lakshmi in the fourth Slokam.

Slokam 4

vyAptyA prasiddhA ASrita pakshapAdA
bAdha anabhij~nA pratipaksha SUnyA |
samIhitam sAdhayasi dhruvam na:
sat hetuvat dugdhapayodhikanye ||

Meaning:

Oh Daughter of the Milky Ocean (dugdha payodhi kanye)! You are famous for being present in a pervasive manner everywhere (vyAptyA prasiddhA) like VishNu, Your Lord. You are well known for Your leaning towards everyone who seeks Your protection (ASrita pakshapAdA). You display special affection for those who are Your ASritALs. You have neither obstructions in what You want to accomplish nor enemies. You bless us with what we seek. When we try to understand these auspicious attributes of Yours using the doctrines of nyAya SAstram, it becomes clear that You shine as a sat-hetu.

tarka sangraham defines that an object to be declared as sat-hetu, it should be free of five kinds of doshams: "savyapicAra vrddha satpratipaksha asiddha bAtitA: panca hetvAbhAsA:".

It should have

1. vyApti,
2. Srita pakshapAdam,
3. no impediments (bAdakam)/pratipaksha SUnyatvam,
4. absence of pratipaksham/ prasiddhA (opponents) and
5. ability to grant what one desires/ bAdhanabhij~nA.

If it passes all these requirements, then it becomes sat-hetu. MahA Lakshmi has all these five attributes and therefore She fits the definition of nIti SAstram.

5. MahA Lakshmi representing the vidyA sthAnam of VyAkaraNa SAstram:

Slokam 5

prakrti rucira mUrti: pratyayAnAm vidhAtri
samadhika guNa vrddhi: sAdhutAm AdadhAnA |
srjasi padam ajAdyai: IpsitAm drAk ananta
sthira phaNiti vidheyA Sabda vidyA iva padme ||

Oh Lakshmi! You are beneficial as VyAkaraNa SAstram. There are five reasons to describe Your grace this way:

1. Your name is prakrti (it is the first nAmam in Your ashTottaram). It also suggests that Your saundaryam is a natural one and does not need anything extraneous like jewelry or flowers. In VyAkaraNam, the fundamental word (mUlac-col) gives the unique beauty of the words just like Your natural beauty. [According to VyAkaraNam, the word k«it krti contains "k« kr" as prakrti and "it ti" is pratyayam (Vihuti). The prakrti "kr" joins with different pratyayams to various padams like "krtvA, kartum and karoti". Oh Mother! You with the name of prakrti create many thoughts for meditation (pratyayam-s). In Your case, pratyayam refers to j~nAnam. You bless us with that j~nAnam. pratyayam also means hope and faith. As prakrti, You bless us with Faith in You. Therefore, You have close connection to VyAkaraNam or Sabda VidyA.]
2. Oh Mother, You have limitless auspicious guNams. In VyAkaraNam, there are guNam and vrtti, which are elaborations of letters (samadhika guNa vrtti:).
3. Just like VyAkaraNam rules remove errors in sentence construction, You free us from errors and increase our sAtvIka guNam.
4. Just like VyAkaraNam is tied down neatly by the MahA bhAshyam of anantan (AdiSeshan), You are obedient to the commands of anantan (the Limitless consort of Yours).
5. Just as VyAkaraNam uses ajAti-s (specific letters) to create needed padams, You generate various sthAnams for us using ajAtis (BrahmA and others).

6. MahA Lakshmi staying as mImAmsa SAstram to destroy our samsAra mohams:

Slokam 6

adhikaraNa vicAra Arambha sIdadvipaksham
kimapi viSadayantyA krtsna vedArtha tattvam |
gaLati gahana karma Alambanam moha jAlam
kamalamukhi! bhavatyA karma mImAmsayA iva ||

Meaning:

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