Beloved of KrshNa! It is sufficient if You go near Your consort and tell firmly, “protect”; I will immediately get mukti. When it is so easy to fulfill Your devotee’s wishes, why are You so hesitant?. The beloved of YadunAtha! If You want to liberate me p

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Beloved of KrshNa! It is sufficient if You go near Your consort and tell firmly, “protect”; I will immediately get mukti. When it is so easy to fulfill Your devotee’s wishes, why are You so hesitant?

Comments:

Even though PirATTi’s nAthan is our Swamy also, She has the advantage of His proximity (nAtha savidhe). It is impossible for us to go near Him. Only PirATTi can help us.

When we tell EmperumAn “Protect (us)” He does not even look at us. He becomes parAmukhan. Our words carry no weight with Him. Only PirATTi’s firm (gADham) words will become fruitful (kAryakaram). Only PirATTi can say something firmly to EmperumAn, who is Her beloved and that will lead to my moksham (nAtha savidhe tava ukti: gADham udgatA yadi, tata eva mama mukti:). No one else can tell Him firmly except You.

All that is needed from PirATTi is the utterance of the two letter word, “raksha” by Her. That itself is sufficient to grant great benefits. When it is so simple for You to utter this word, why are You hesitating to use Your influence (tathApi kiyAn vicAra:) over Your Lord for our benefit?

One who is capable of inducing flawless actions: kalusha rahita kArya kAraNi:

Slokam 15

yadi unninIshasi yadu udvaha vallabhe mAm
karmANi kAraya tadA kalusha ujjhitAni |
nairghrNyam eshi yadi vA na tata: api dUye
nairASyam eva hi sukham nigadanti santa: ||

Meaning:

The beloved of YadunAtha! If You want to liberate me please make me engage in actions that are blemish-free. On the other hand, even if You have no mercy towards me, I will not be worried. Haven’t good souls said that being in a detached state itself is blissful?

Comments:

The poet has borrowed three expressions from the Upanishad statement “esha hi eva sAdhu karma kArayati tam yamebhyo lokebhya: unninIshati” and used their meaning also. The only difference is that what was uttered for EmperumAn is now being said for tAyAr in this Slokam. You are YadhunAthan’s beloved. You follow His path, hence, please act like Him.

kAraya — there is nothing that I can do on my own. Please make me perform these actions.

kalusha — misfortune that occurs due to paucity of mantra, action, materials, earnestness etc.

karmANi — stipulated actions and ordinary activities ( sAmAnya karmAs)

tata: api — If my behavior is such that even You, One who is so merciful, turn merciless, even if You are disgusted with me, even when I know fully well that the result of Your anger/resentment will be fierce

na dUye — as there is no use feeling bad, I will not feel bad. I know that nothing will be obtainable upon Your rejection; as mentioned by good souls, any form of detachment (vairAgyam) is welcome even though this is born from disappointment.

nairASyam — this term has the two meanings “losing hope” and “being detached”. If You Yourself give up on me I will lose all hope, I will be dejected. Being detached is also good.

santa: — good people who know that desire is the root cause of any misery.

nigadanti — as mentioned in tiruvAimozhi such as, “aRRatu paRRenil uRRatu vIDuyir”.

api — if You grace me or not, I will not feel bad in either situation. kalushojjhitAni — Many interpretations can be given to this.

1. mistake-free actions, as mentioned before,
2. actions that will remove mental blemishes such as yaj~nAs that purify the mind,
3. redemptive actions (prAyScittams/atonements).

PirATTi is capable of granting one, bhakti towards Her:

Slokam 16

na eva apavargam ati durgamam arthaye tvAm
na svargam amba! na tata: api aparam ca saukhyam |
abhyarthaye harisakhi! tvayi bhaktimAtram
atrApi cintayasi cet atha kim karomi? ||

Meaning:

Mother! I am not seeking the difficult to obtain moksham (apavargam). I am not begging for heavenly or earthly pleasures. Hari sakhi! I am requesting only the boon of bhakti to You. If You are hesitating even to grant this, then what will I do?

Comments:

In this Slokam, the poet is imploring PirATTi to grant him bhakti towards Her. He is not asking for worldly pleasures such as offspring, wealth or even heaven. He knows that if he has bhakti towards PirATTi, all other benefits will be his even without asking. He is explaining his sad state by asking Her “If You hesitate even to grant this request, who can give it to me, what more can I do to get bhakti towards You except to ask You. Unless You grant it, how will I ever get it”.

amba! Hari sakhi! You are my Mother! You are the PrANa sakhi of Hari, Your Lord!

You are well known as Hari Vallabhai and as such You have tremendous influence over Him. aDiyEn knows that Your Lord will be pleased if we show bhakti to You. Therefore, aDiyEn seeks only bhakti bikshai from You (tvayi bhakti mAtram abhyarthaye). aDiyEn is not asking You to grant me the difficult to obtain Moksham (atidurgamam apavargam tvAm na eva arthaye). aDiyEn does not seek the sukhams of svargam (svargam na arthaye). aDiyEn does not seek the lowest of purushArthams of vishaya sukham here (mokshAt svargAt tata: api aparam saukhyam na arthaye). aDiyEn seeks from You only the boon of Bhakti for You. If You hesitate to grant even such a humble request, what can I do (cintayasi cet kim karomi)?

One who is omnipotent in every way:

Slokam 17

mA kopam kuru mAta: ekam adhunA jalpAmi dhrshTa: vaca:
Sakti: kartum akartum anyathayitum jAgarti yA iyam tvayi |
tat leSa: mama cet asetsyat amrtam sarvAn aneshyam kshaNAt
vidma: na evam upekshase ghanakrpA kasmAt tvam asmAn iti ||

Meaning:

Mother! Emboldened by the knowledge about Your infinite capacity, I am uttering a word. Please do not get angry when You hear this. If I get even a miniscule part of Your power of execution of acts, rescinding of them or transforming them, I would have taken everyone to moksham. I fail to understand why You are ignoring us when You have such a great capacity and such an abundance of mercy.

Comments:

This Slokam brings to focus the moksha pradhatvam aspect of PirATTi. Just like EmperumAn, PirATTi is also capable of granting moksham to anyone. However, She does not do so. Only EmperumAn is the “moksha pradhan”. PirATTi limits Her full Sakti on Her own accord and functions as PurushAkAra bhUtai first. Her infinite mercy is not only towards us but also towards EmperumAn. That is why She grants Him the honor as His SeshabhUtai following His SAstrams. At the time of anushThAnam of prapatti, She is there with Her Lord as His sahadharmacAriNi to accept jointly the havis of prapatti.

She has infinite auspicious qualities:

Slokam 18

saundaryasya nidhi: mudAm udayabhU: sampatti manjUshikA
kAntInAm nilaya: kalAjalanidhi: kshAnte: niSAntasthalI |
dAkshiNyasya SaraNya sadma kamale! dAtrtva viSrAntibhU:
AsthAnI yaSasAm, prapA asi satrshAm Adyasya pumsa: dhanam ||

Meaning:

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!

Comments:

The Kavi has created the huge saundarya stabakam consisting of 236 Slokams to pay his tribute to the divya saundaryam of MahA Lakshmi earlier. He recognizes Her incomparable saundaryam here with the short tribute: “saundarya nidhi:” (the treasure house of beauty). Next he recognizes Her as sarvAnandamayI, the origin of bliss infinite (mudAm udayabhU). sarva tejasvini MahA Lakshmi is eulogized further as “kAntinAm nilaya:” (the mansion of all lustre) and as the jewel box of all kinds of wealth (sampatti manjUshikA). With Her vAtsalyam for Her erring children, She moves with alacrity to plead for the dayA of Her Lord (dAkshiNyasya SaraNya sadma) to ignore our trespasses. She is the resting place of audAryam/generosity (dAtrtva viSrantibhU:). In the vadAnya stabakam, the poet has paid a lengthy tribute to the audArya guNam of MahA Lakshmi. The poet concludes this Slokam by recognizing Her as the place of residence of all fame (AsthAnI yaSasAm) and as the greatest source of wealth of Her Lord (satrshAm Adyasya pumso dhanam).

She is the creator of medicinal herbs and She is a flower garland:

Slokam 19

moha unmUlana mUlikA bhavajushAm mokshAdhva niSreNikA
ceta: Suddhi vidhAna siddha guLikA cintAtama: candrikA |
vidyA vibhrama SAlikA asi kamale! vishNo: uromAlikA
mAta:! tvam mama pArijAta latikA moda: ambudhe: vIcikA ||

Meaning:

Mother! Kamale! Because of You, our desires are cut asunder like the effect of a medicinal herb on diseases. Because of You, we are able to climb to moksham as if there is a ladder (sopAnam). Like the medicinal potions of SiddhA-s that grant extraordinary benefits, You purify our hearts. Like the darkness that is dispelled by the moon, our worries leave us because of You. Our learning plays in Your playground-all the knowledge we acquire is Your praise only. You remain as the garland for Vishnu’s chest, as the pArijAata creeper and waves of bliss for me.

One whose glance grants a variety of special benefits:

Slokam 20

vipAka: puNyAnAm api ca vikaca ambhoruha rucAm
vivarta: harshANAm vitati: amrtAnAm pariNati: |
vikAra: kAruNyAmrta jaladhi vIcI parishadAm
vikalpa: kalapadro: janani! tava vIkshA vijayate ||

Meaning:

Mother! Fruits of good action begets Your glance which is attractive like the lotus that is radiant and in full bloom. It is an expanse of happiness. It is nectar’s alternative form. It appears as if the waves of the ocean of mercy transformed into Your glances. Your glance is the ocean of grace with its waves spreading in all directions. It takes the place of the wish-granting kalpaka tree. Such a glance of Yours is victorious.

Comments:

PirATTi’s glance has the eight qualities: being rare, beautiful, sweet, blissful, always in motion, philanthropic, generous and victorious.

She grants knowledge — SrI MahAlakshmi — Navaratri Utsavam SrImad ANDavan ASramam — Dombivili Mumbai

One who protects the meek and helpless by granting them knowledge:

Slokam 21

praj~nA latAnAm kim upaghna yashTi:
paNAyatAm kAmagavI kavInAm (navInA) |
prapanca mAta: tvam akincanAnAm
prANapratishThA paramA asi kAshThA ||

Meaning:

Mother of the Universe! Are You the support as a holding staff (PaRRukkompu) for the creeper that is knowledge? Only when one holds onto You, he will get firm knowledge. Are You the wish granting cow, Kaamadhenu for the poets (paNAyatAm kavInAm kAmagavI kim)? You are granting them all their wishes. Are You the life source center for all, who are bereft of any means (akincanAnAm prANa pratishThA kim)? They can never exist without You. You are the Supreme frontier/ellai nilam in all respects (paramA kAshThA asi).

She is the divine medicine against our sins and delectable feast for His eyes:

Slokam 22

asmAdrSAm abhyudaya ankuro vA
nAthasya padme! nayana utsavo vA |
divya aushadham vA duritA mayAnAm
pAram param vA bhavati bhavAbdhe: ||

Meaning:

Mother, who resides on the lotus! You are the fresh tender shoot for us. We are honored because of You. You are the festivity for EmperumAn’s eyes. You are the medicine that dispels sins and diseases. All the diseases and bad karmAs depart because of you. You are the other shore of the ocean of samsAra. We cross the ocean of samsAra only because of you.

Comments:

PirATTi is equated here to a newly emerging shoot (abhyudaya ankuram). A fresh shoot signifies the emergence of hope, a new beginning. She is called the medicine for EmperumAn’s eye (nAthasya nayana aushadham). She prevents Him from seeing our sins and cures His eye so that He will only look at us with mercy. She is the panacea for samsAra. She puts an end to our disease, the cycle of births and deaths. She serves as the other shore for the ocean of births (bhava abdhe: pAram param). When we reach Her lotus feet we would have successfully crossed the ocean of samsAra.

She is the dear consort of EmperumAn, the Lord of the Universe:

Slokam 23

tATangarakshAm tridaSa anganAnAm
tarangiNI jAnitapa: phalam SrI:! |
dAridrya vidrAvaNa mUla vidyAm
jagu: jagat nAyaka nayikAm (jIvikAm) tvAm ||

Meaning:

SrI Devi! You are eulogized in several ways. The wise aver that You are the protector of the mAngalya bhUshaNam, the auspicious ornament that indicates that one is married. You protect the saumAngalyam of the deva mAtAs by protecting the lives of their husbands (devAs) and save them from becoming widows. You thus become their tATanga rakshiNi. You are the glorious fruit of the Samudra Raajan’s (the husband of all the rivers) strict penance by incarnating as his daughter (tarangiNi jAni tapa: phalam). You are the magnificent mantra that can banish poverty (dAridrya vidrAvaNa mUla vidyA). We are further reminded that You are the consort of the JagannAthan, the Lord of all the worlds (jagatnAyaka-nAyikA). Thou art the protective amulet, phalan, knowledge as well as the consort of the Lord of the Universe. You remain as different benefit for different people and as a composite of all auspicious things.

She is the treasure of all the AgamAms:

Slokam 24

parishkrtim pankaja kAnanAnAm
parAyaNam na: SaraNAgatAnAm
santa: Sakunta dhvaja sundari tvAm
sarvasvam Ahu: sakala AgamAnAm ||

Meaning:

The glorious beauty, the consort of EmperumAn with GaruDa on His flag! sAdhu-s proclaim that You are the ornament of the forest of lotuses, the refuge of the surrendered souls and the wonderful wealth of the VedAs.

Comments:

The poet recognizes Her as "Sakunta dhvaja sundari", one who has GaruDan in Her flag and as the object of meditation of SaraNAgatAs (parAyaNam na: SaraNAgatAnAm). She is described as adorning the lotus forests with Her kAnti and saundaryam (parishkrtim pankaja kAnanAnAm) and the quintessence of all Agamams (sakala AgamAnAm sarvasvam).

She is the slayer of intense sorrow:

She is the dear consort of EmperumAn — Serthi Sevai

SrImad ANDavan Asramam — Dombivili Mumbai

Slokam 25

parikarma vinirmalam murAre:
pratiyatnam pratibuddha SemushINAm |
bhavatIm bhava tIkshNa yAtanAnAm
abhicAra Ahutim Ahu: abdhikanye ||

Meaning:

Oh Daughter of the Ocean! You are the ornament that embellishes EmperumAn’s beauty. The wisdom of the experts on tattva j~nAnam is further enhanced by You. You serve as the Vedic ritual that destroys the sorrows of worldly life. Learned bhAgavatAs are saying thus.

Comments:

abdhi kanye! The relationship between MahA VishNu as BhagavAn (j~nAna, bala, aisvarya, tejas, vIrya and Sakti) with MahA Lakshmi, bhagavatI, the shATguNa sampUrNai is brought out by the first padam of this Slokam: “parikarma vinirmalam murAre:”. The word “parikarma” means decoration/ornament. She is the AbharaNam for the Lord (vinirmalam murAre: parikarma). The tattva j~nAnam of the clear minded ones get refined further and shines forth in all its splendor (pratibuddha SemushINAm prati yatnam). The choice of word Semushi here reminds us of the opening prayer of AcArya RaamAnujA in SrI BhAshyam (Sruti Sirasi vidIpte brahmaNi SrInivAse, bhavatu mama parasmin SemushI bhaktirUpA). Semushi stands for the essential knowledge of the divine taking the form of Parabrahmam standing on top of the saptagiri as SrInivAsa, and the abode of Sreyas adorning His vaksha sthalam, the divine Mother, PadmAvati tAyAr.

She is the Swan or the beautiful creeper:

Slokam 26

muni mAnasa rAjahamsikA vA
murabhit kalpaka manjumanjarI vA |
Sruti panjara divya SArikA vA
janani! tvam guNa ratna peTikA vA ||

Meaning:

Oh Divine Mother! If the minds of the saints are equated to a lake, then You can be called the swan that adorns the same (as You swim and play there) (this should be enjoyed with the two meanings for mAnasam — the mind and a lake in the Himalayas). If Murari is called the Karpaka tree, then You can be called a vine that is entwined on it (as it embraces it and adds to its beauty). Or You can be called the bouquet of flowers on the Karpaka tree which is tirumAl (being a part of His form and as You possess fragrance, softness and beauty). The padam “manjari” has two interpretations. If the VedAs are said to be a cage, then You may be called the mynA bird inside it (as You are in them and their sounds are Yours). If good qualities are said to be gem stones, then You can be called as their receptacle (as they are in You and You protect them).

Comments:

The kavi salutes MahA Lakshmi as “guNaratna peTikA” as an echo of Swamy ParASara BhaTTar's SrI sUkti of “guNaratna koSam” (e-Book No 38 in www.sundarasimham.org).

She is the “murabhit kalpaka manju manjari”. To paraphrase Swamy Desikan's BhU stuti Slokam, She is “sankalpa kalpa latikA” (The kalpaka creeper that grants the desired boons the moment one thinks of them). BhUmi Devi is the amSam of SrI Devi. The analogy of SrI Devi being the kalpaka creeper entwined with the Haricandana vrksham of the Lord with the thousands of branches of Vedam and energizing Him is brought out further in another Slokam of BhU stuti, Slokam 7:

tvat sangamAt bhavati mAdhavi labdhaposha:
SAkhA satairadhigato haricandanosau ||

She is visualized as Raaja Hamsam sporting in the mind of the sages (muni mAnasa rAjahamsikA). She is also visualized as the beautiful and divine SArikA bird sitting inside the cage of Vedam (Sruti panjara divya SArikA) as well as the beautiful jewelry box (peTikA) for Her precious guNams (guNa ratna peTikA).

One who has a body that is effulgent:

Slokam 27

pratisrshTi: iyam taTit latAnAm
pariNAmo nu SirIsha manjarINAm |
pratibhAti hrdi tvadIya mUrti:
parivrtti: haripatni! kAncanAnAm ||

Meaning:

Consort of Hari! We wonder whether Your body is the reincarnation of the lightning (taTillatAnAm pratisrshTi iyam), the transformation of the anicca/ SirIsha flowers, one that is fit for exchange (parivrtti) with gold, all these occur in the mind. The glitter, softness and the grace of Your body make one speculate with similes like the lightning, the delicate flower bouquet and the radiant gold.

Comments:

SirIsha pushpam is known for its delicate beauty (saukumAryam). The comparison to lightning reminds one of the nArAyaNAnuvAka mantram: “nIlatoyadamadhyasthA vidyullekheva bhAsvarA, nIvAraSUkavat tanvI pIthA bhAsyAt tanUpamA”. PerumAL is like the dark blue rainy cloud and in the middle is the slender lightning of golden color (PirATTi), which shoots upward. The poet prays for that rUpam of MahA Lakshmi (Hari patnI) to shine in his heart.

She removes the demon of desire — SrI MahAlakshmi on Simha vAhanam

SrImad ANDavan ASramam — Dombivili Mumbai

She is the axe that destroys our trespasses:

Slokam 28

prastAvanA bhuvanapAlana nATakasya
prAcyA diSa: dhavaLimA bhava kALarAtre: |
durgarva sarva rajanI cara dhUmaketu:
dosha drumasya paraSu: tava devi! rUpam ||

Meaning:

MahA Lakshmi! Your form is the beginning act of the drama of protection of the Universe (loka samrakshanam). It is the beginning of the end of the long night of kALa rAtri. It spells the doom for the darkness of nescience. It is the comet harbinging doom for the haughty rAkshasAs. It is the sharp axe for all apacArams. We gain protection from Your tirumEni. Darkness is driven away by Your divine form. Haughtiness will be pulverized. It is indescribable to account fully all the saubhAgyams that Your divine form confers on us.

Comments:

Devi! Your glorious form (divya rUpam) serves as the prologue for the play of rulership and protection of the world (bhuvana pAlana nATakam). This drama is enacted by the Lord. The roles of the Lord and MahA Lakshmi taking part in the bhuvana pAlana nATakam is saluted by Swamy Desikan in the first Slokam of SrI daSAvatAra stotram: “daSadhA bhUmikAm nirvartayan range dhAmani adhyakshita: deva:” is how Swamy Desikan describes the role of actor in this nATakam. Regarding His devi, SrI RanganAyaki, Swamy Desikan points out that She takes appropriate roles befitting His avatAram and helps Him in the activities such as creation and protection of the jantus of the world: “nAyikA prthak vidheshu yat bhAveshu anuguNAn bhAvAn svayam bibhrati nAnA Akrti: yat dharmai: dharmiNI iha viharate”.

Her divya rUpam as ushas creates the delightful dawn after the darkest of the samsAric nights, kALarAtri (prAcyA diSo dhavaLimA bhava kALarAtre:). The ushas sUkta mantram of Rg Vedam (III.61.6) comes in to mind here: “By heaven's illumining, one perceives Her a bearer of the truth and rapturous She comes with its varied light into the two firmaments. From dawn as She approaches shining out on Thee, Oh Agni, thou seekest and attainest to the substance of delight”. The light and delight it brings puts an end to the dark night of samsAric sufferings.

In another Rg Veda Mantram ( I.30.21), ushas arising in the eastern sky and Her lustre is saluted this way: “Diffusive, many-tinted, brilliant (ushas/MahA Lakshmi), we know not Thy limits, whether they be nigh or remote”. The Vedic dawn of mystic meaning thus chases away the samsAric darkness.

The third pAdam of this Slokam, “durgarva sarva rajanIcara dhUmaketu:” salutes MahA Lakshmi's divya rUpam. Your rUpam is like the frightening comet traveling at night all over the sky spelling doom for all the haughty and proud beings. For Her devotees, She is “sarva jana priyai”; for Her enemies roaming with pride, She is like the “dhUma ketu” (vAl nakshatram) forecasting disaster.

Devi! Your rUpam is the powerful axe that cuts down effortlessly all our sins that have grown into a towering tree (dosha drumasya paraSustava devi rUpam).

In summary, Your magnificent roopam offers protection, banishes gloom, removes all blemishes and destroys all the defects in us.

She removes the demon of desire:

Slokam 29

AlAana yashTi: asi yogi manogajAnAm
ASA piSAca parimocana yantravidyA |
kArtAnta loka gamana pratirodha mudrA
kAruNya puNya taTinI kamalAlaye tvam ||

Meaning:

Oh MahA Lakshmi Your temple is the pond of lotus forests (kamalAlayam/ padmAlayam). You reside there on the sacred banks of that pond as the embodiment of dayA (kAruNya puNya taTinI kamalAlaye vasasi). Residing there, You act as the firm post to which the minds of the Yogis are tied to control their minds from wandering away from Your dhyAnam. You serve thus as the AlAna yashTi (tying post and chain for the elephants) for the minds of Yogis. You also serve as the yantra vidyai for freeing oneself from the ghouls and demons of desire (Vishaya sukha PiSASukaL). You serve as the impediment/blockade for us to slide towards the terrifying naraka lokam. You play all these roles and bless us out of Your infinite compassion for us.

Comments:

Oh Mother residing on the banks of the pushkaraNi of kAruNya puNyam! Oh Compassionate One, who has Your sannidhi in the Lotus forests! (tvam yogi manogajAnAm AlAna yashTi asi”). For the minds of Yogis acting sometimes as the restless wild elephants, You serve as the stable pillar to which the leg of the elephants are chained. There are many kinds of yashTi-s. In GopAla vimSati (18th Slokam), Swamy Desikan refers to leelA yashTi on the hands of RaajagopAlan. Here, the Lord is having a sportive staff to lean on and to drive the cattle. In this Lakshmi sahasra Slokam, the reference is to AlAna yashIi (yaanai kaTTum stambam). MahA Lakshmi plays a second role according to the Kavi: “tvam ASA PiSAca parimocana yantra vidyA asi”. You become the Yantra Vidyai for driving away the malevolent beings (piSAca:). The piSAca-s here are the tempting evanescent and endless vishaya sukhams that drag us away from the ArAdhanam of MahA Lakshmi. Worship of SrI Devi can be done through three ways:

1. yantropAsanai (SrI Cakram),
2. mantropAsanai and
3. tantropAsanai (Lakshmi tantram).

Kavi refers in the second pAdam to Yantra Vidyai. Yantram is the geometric form of the Mantram.

In the third pAdam, the third role of MahA Lakshmi is saluted: “tvam kArtAntaloka gamana pratirodha mudhrA asi”. kArtAnta lokam is the world of YamarAjA. She is the seal on the door to Yama lokam. The impediment and blockade (pratirodhanam) to slipping into such a terrifying lokam is the Omnipotent MahA Lakshmi worshipped in Her ashTottaram as:

j~nAna Saktyai nama:

Each of the nAmAms to be preceded by praNavam

kartr Saktyai nama:

para Saktyai nama:

sarva Saktyai nama:

mahA Saktyai nama:

atula Saktyai nama:

aprameya Saktyai nama:

aparAjita Saktyai nama:

kriyA Saktyai nama:

icchA Saktyai nama:

adbhuta Saktyai nama:

Sakte Saktyai nama:

panca Saktyai nama:

She is Eternal Bliss — SrI mAhAlakshmi on garuDa vAhanam

SrImad ANDavan ASramam — Dombivili Mumbai

She is the begining for eternal bliss (AnandArambham):

Slokam 30

Saradam tamo ghanAnAm
SASvata sukha sampadAm upodghAtam |
SaraNam vrajAmi kamale!
Sauri vaSIkAra mUlikAm bhavatIm ||

Meaning:

Oh MahA Lakshmi! You are the clear autumnal Moon banishing the dense darkness of aj~nAnam. You are the preface for the eternal wealth of Moksha sukham. Kamale! aDiyEn seeks Your protection. Thou art the medicinal plant (mUlikA) for attracting Your Lord (Sauri vaSIkAra mUlikAm bhavatIm vrajAmi).

Comments:

Sarad Candran is known for His clear lustre. It is some times compared to the whiteness of freshly churned curd (Sarad candra davaLam dadhi). upodghAtam is an introduction or preface. In this case, MahA Lakshmi is the preface to the wealth of everlasting bliss (SASvata sukha sampat). Lord PaarthasArati instructs Arjuna in His Geetopadesam (mAmekam SaraNam vraja — 18.66). The Kavi follows that path and addresses MahA Lakshmi and states his intention: “kamale! bhavatIm SaraNam vrajAmi”.

Oh Kamale! I seek You as my refuge and protection. Why do I do this? You may wonder why aDiyEn adopted this means? It is because I know, You are unfailing in Your power to bring Your Lord under Your sway and gain whatever You wish. You are in this case like a powerful medicinal plant (mUlikA) that overpowers its target. You are that vaSikAra mUlikai for Your Lord. He is powerless and will accept Your plea to ignore our bundle of sins and grant us Moksham.

 || iti SrI lakshmI sahasre sankIrNa stabaka: ||

***

SrI lakshmI sahasram 24

Meaning in English Dr. (Smt). Geetha Anand,

VaikuNTha vAsi Koil, Sabdam, Vangeepuram, VeerApuram SrI SaThakOpAcchAr

And “Sri nrusimha sEvA rasikan” Oppliappan Koil Dr. VaradhAchAri SaThakopan

INTRODUCTION BY SRI. V. SADAGOPAN

SrI VenkaTAdhvari Kavi's nirveda stabakam is the 24th of the 25 stabakams of SrI Lakshmi sahasram. It is thus the penultimate stabakam and the phala or SaraNAgati stabakam follows as the ultimate one. It is interesting to note in this context that Swamy Desikan's nirveda paddhati of SrI RanganAtha pAdukA sahasram is the 31st of the 32 paddhatis of that MahA kAvyam; it is also the penultimate paddhati, which is followed by the ultimate phala paddhati.

Sri VenkatAdhvari Kavi had the highest reverence for Swamy Desikan and set the SrI Lakshmi sahasra stabakams following the tradition of Swamy Desikan's placement of the penultimate and the final paddhatis in his SrI RanganAtha pAdukA sahasram — 25th e-book at: http://www.sundarasimham.org

SrI VenkaTAdhvari's reverence for Swamy Desikan is also seen in structuring his SrI Lakshmi Sahasram in 25 stabakams to pattern them after the 25 slokams of Swamy Desikan's SrI stuti (The first e-book in the Sundarasimham series).

SrI VenkaTAdhvari's nirveda stabakam has 12 slokams, where as the nirveda paddhati of Swamy Desikan has 20 slokams. Both deal with the feeling of remorse and regret over time spent away from the ArAdhanam of MahA Lakshmi and SrI RanganAtha pAdukais respectively while chasing after vishaya sukhams. The nirvedam is over staying in the middle of samsAric wasteland surrounded by bhagavat Vimukhars (one whose face is turned away from BhagavAn) while being under the control of powerful indriyams that drove them towards perishable sukhams. They attain nirveda prAcuryam (the height of remorse over wasted time) and long for the blessings of para vidyai (Moksha sAdhana upAyams of Bhakti yogam or Prapatti yogam) that would lead them to the realization of paripUrNa Anandam of serving the divya dampatis at SrI VaikuNTham. Swamy Desikan says in this context: "asau anehA anantam vahati" (i.e.), this vastu named kAlam (time) like emperumAn is flowing like a mountain stream forever onward. During all these times, aDiyEn's mind does not seek You the blemishless One (pAdukai here) and stay rooted in dhyAnam of You (adhunApi cittam anagha tvAm Alambanam nAbhyupaiti) for my sadgati. "me mana: param anvicchati". While You are here to show aDiyEn, the treasure of SrI RanganAtha, my mind seeks everything else and runs after those wasteful pursuits.

Swamy Desikan laments about the wasting of time until now and cries out: "mukunda: karuNAmapi nihnuvAnAt madIyAt kilbishata: param kimapi kim vA?". Even the natural and overwhelming dayA of the Lord must be blocked by my sins. Can there be anything loftier than my sins? Swamy Desikan with great mental pain and nirvedam asks the pAdukai: "me dInAksharANi katham na SrNoshi?". Oh pAduke! I am in a state of despair and with great sorrow I am screaming. How come You do not hear these words asking for rescue and come to my help? Are the pApams of mine standing in the way? Swamy Desikan pleads with great sorrow: "Please lift me up from pravrtti mArgam (samsAric life) and set me up to travel on nivrtti mArgam (path to Moksham)". He says in this context: "dInAn na: mauLau parigrhya krameNa mocaya". Please lift us up caught in samsAric net and lift us up gradually by grabbing us by our hair and free us. His prayer born out of nirvedam is for the boons of vishaya vairAgyam, tattva j~nAnam, vriddhi in bhagavat-bhAgavata bhakti, non-committal of apacAram to them, blemishless kaimkaryam to them as long as one is alive and finally rapid attainment of the Lord's sacred feet. Swamy Desikan says now: aDiyEn has strayed away all this time. Please come to aDiyEn's rescue now.

Swamy Desikan continues in this spirit of nirvedam and seeks the boon of anubhavam of the sacred feet of the Lord, the divine consort of MahA Lakshmi (padmA sahAya pada pankaja bhogam). He says that his activities resulting in the accumulation of bundles of sins had blocked him from seeking such a boon until then (kalushaika-vrutte: me etAvatA anehasAmapi anupajAtam). His prayer born out of nirvedam is: "Oh pAduke! Deep attachment to many indriya sukhams and the relentless pursuit of them has made aDiyEn long for them and that has led to aDiyEn's accumulation of mountains of sins and durvAsanai. Please take aDiyEn to the sacred feet of Sri RanganAthan, which are overflowing with the natural fragrance of His lotus feet ("vishaya cintA santatAbhi: durvAsanAbhi: ittham ciram janita kalusham mAm rangabhartu: pAvanai: parimaLa parivAhai: vAsayethA:"). Swami Desikan is overpowered by his nirvedam and prays to the pAdukais to make him qualified for serving Lord RanganAthA's sacred feet (pati pada paricaraNa arham pariNamaya).

Let us now experience SrI VenkaTAdhvari kavi's nirvedam over the time lost in not worshipping tAyAr MahA Lakshmi until now and begging Her to banish all his aparAdhams through Her sahaja karuNai. Like AzhvAr and Swamy Desikan before his times expressed their remorse, he movingly describes his deplorable lot:

janani! mahati vamSe janma labdham, tata: kim?
viSadam avagate vA veda SAstre, tata: kim? ||
sadasi kathakadarpa: sAdito vA, tata: kim?
bhavajaladhitaristvam bhAvitA cenna citte ||

— Slokam 8 of nirveda stabakam

Meaning: Oh MahA Lakshmi! I have been blessed by You to be born in a noble vamSam. What is the use? I have acquired clear mastery over VedAs and SAstrAs. What is the use? I have won over haughty disputants in the vidvat sadas. What is the use of such achievement and other good fortunes, when my mind does not reflect on You, the One who gets us safely across the fierce ocean of samsAram?

At the very beginning of this nirveda stabakam, SrI VenkaTAdhvari Kavi salutes MahA Lakshmi as "sarva nirveda SamanI" (remover of all regrets, dejections and despondencies) and destroyer of the tApa trayams. Like AzhvAr who cried out that he has wasted all his days by chasing vishaya sukhams (pazhute pala pakalum pOyina enRu azhutEn), SrI VenkaTAdhvari Kavi describes how his mind, speech and actions roamed everywhere except where MahA Lakshmi resides (Slokam 5):

smAram smAram malinavishayAn mAnasam me avasannam
cAram cAram pratikhalagrham jAtakhedau ca pAdau |
kAram kAram kujanavinutim kleSitA hanta! jihvA
vAram vAram vanajanilaye kim nu vij~nApayeyam? ||

Meaning: My mind is an agitated and despondent state over my transgressions. My mind is destroyed through constant longing about lowly vishaya sukhams. My legs are suffering from climbing up and down the steps of all kinds of people to earn money to support myself and my family. My tongue is suffering from praising undeserving people repeatedly. Oh Mother residing in the lotus forest! How can I describe my terrible state (avala nilai) to You?

In the ninth slokam, he describes some of his deplorable activities that has led to his nirvedam:

aTitvA durdeSAn, sadasi ca naTitvA kshitibhujAm
paThitvA dInoktI: api phalam alabdhvA aticapala: |
apArai: vyApArai: alasatanu: ArAdhanam aho
bhavatyA hitvA aham balavat avasIdAmi kamale ||

Meaning: Oh Kamale! I have traveled to all kinds of dubious lands and acted/danced in the courts of the kings of these lands like a good man. At these courts, I have explained in detail my material poverty with the hope of getting some relief. There has been no use in spite of these endeavors. During engagement in all these fruitless activities, I have lapsed from the performance of noble ArAdhanam for You until this day. As a result I am dejected and despondent.

In the third slokam, the Kavi laments over the many wasted days without blissful meditation on MahA Lakshmi (divasA bahavo vrthaiva yAtA:, tava sAnandamupAsanam vinA na:). Like AzhvAr who out of nirvedam described that he was weeping over his despicable state, the poet states that immersion in vishayAntrams instead of on reflection on the rUpam, svarUpam and ananta KalyANa guNams of MahA Lakshmi makes him weep (vishaya-vishayantreshu patita:, vishIdan samsAre vipadavasare rodimi rame).

After gaining tattva j~nAnam, one reaches the stage of nirvedam and one looks back and weeps over all the time wasted in futile pursuits instead of dhyAnam and ArAdhanam of the divine dampatis. In Parama pada sopAnam, the parvAs (stages) in the ascent to the final goal of performing SaraNAgati have been identified by Swamy Desikan as vivekam-nirvedam-virakti-bhIti. vivekam born out of tattva j~nAnam proceeds nirvedam and virakti (dispassion) follows nirvedam and ultimately leads to the performance of SaraNAgati. The total nine steps of reaching Parama padam through the climbing of the nine steps of the ladder are:

1. Clear comprehension of the three tattvams (tattva j~nAnam),
2. development of remorse over wasted time (nirvedam),
3. losing interest in vishaya sukhams and becoming dispassionate (vairAgyam),
4. Fearing naraka anubhavam in future from the accumulated sins (bhIti),
5. Performance of Prapatti upAyam for Moksham,
6. the jIvan exiting the physical body,
7. jIvan's travel by arcirAdi mArgam or the path of light,
8. arriving at the divya lokam of SrI VaikuNTham,
9. darSanam of sarveSvaran at His Supreme Abode and being immersed in paripUrNa brahmAnandam there.

nirvedam is thus one of the nine important steps before the performance of Prapatti/SaraNAgati. Following this order, SrI VenkaTAdhvari Kavi asks MahA Lakshmi to cast Her compassionate glances on him and gets set to perform SaraNAgati at the end of the nirveda stabakam: "SaraNamiha bhajeyam" (slokam 11) and "caraNadvaya SaraNa varaNa sAmrAjye" (slokam 12). The stage is set now for the next and final twenty fifth stabakam, "phala or SaraNAgati stabakam", where he does the actual SaraNAgati with the words "tAm tvAm ananyaSaraNa: SaraNam prapadye".

Thus nirveda and SaraNAgati stabakam are important steps for gaining the Parama PurushArtham of Moksham.

SrI PadmAvati tAyAr sameta SrI venkaTeSa parabrahmaNe nama:

dAsan,

Oppiliappan Koil VaradAchAri Sadagopan

***

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