Saturday, March 17, 2007

Sri Stuti


||SrI: ||

Sri Sthuthi of Swamy Desikan

Dear SriDEvi BhakthAs:
There are many sthOthrams in praise of our Supreme Mother.
ChathusslOki of Swamy AlavanthAr,
Sri Sthavam of Swamy KurEsar and
Sri Sthuthi of Swamy Desikan
Besides Sri Lakshmi Sahasram by Sri VenkatAdhri Kavi,
Lakshmi AshtOttharam and Sahasra Naamam.

Sri Sthuthi of Swamy Desikan has 25 beautiful and powerful slOkams that on recitation confers Sarva MangaLams (Ishta Kaamya Siddhi) to the reciter. The Poetic Metre of SrI Sthuthi SlOkams: Swamy Desikan has set the First 24 of the 25 slOkams of Sri Sthuthi in the MandhAkrAntha Metre and the 25th slOkam in the Maalini metre.

One day a poor Brahmachari, who had completed VedAdhyayanam arrived at
VedanthaachAryan's house at Thuppul. He prostrated before Swamy Desikan and explained his predicament in not being successful in gaining the hand of a suitable bride because of his poverty.

In the Sikshavalli section of Taittriyopanishad, there is a manthram passage known as

“Aavahanthee vithanvanaa, kurvANaa cheeramAthmana,
VaasAmsi mama gAvasccha, annapAnE cha sarvadhaa,
tathO mE SriyamAvaha, lOmaSAm Pasubhi: saha svAhaa”

This is a prayer to Sri Devi for the conferral of many kinds of auspiciousness and wealth. It says: (As You are) the generator and the multiplier of wealth, May Thou always bless me (the BrahmachAri) “with bark garments, clothes and cattle, food and drink; produce for me wealth along with plenty of materials like animals (for performance of Yaj~nams), Svaahaa”.

Swami Desikan felt that the above prayer by the Bramhachari should not go unfulfilled.

The most compassionate VedAnthAchAryan took the Brahmachari to the Sannidhi of PerumdEvi ThaayAr, the divine consort of Lord Varadarajan Lord VaradarAjan and composed a sthuthi on this archaa Moorthy of Sri Devi to recieve Her anugraham for the Brahmachaari. The rest is history. At the conclusion of the recitation of this new sthuthi for Sri Devi rich in VedAnthic meanings and deep devotion for the anugrahamayee, a rain of gold coins poured in front of Swamy Desikan. The Brahmachaari collected the coins, offered his vandhanams to Swamy Desikan and PerumdEvi ThaayAr and found a suitable bride to enter grahasthaasramam. The parama vairAgyasaali, Swamy Desikan went home and continued with his dinacharyaa.

SrImAn VenkatanATArya: KavitArkika Kesaree
VedAnthAchAryavaryO mE sannidhatthAm sadhA hrudhi

1st SlOkam: MaanAtheetha --- For rise of all MangaLams

MaanAtheetha praTitha vibhavAm MangaLam MangaLAnAm
Vaksha: peeDeem MadhuvijayinO bhUshayantheem svakAnthyA
prathyakshAnuSravika-mahima prArTithineenAm prajAnAm
SrEyO mUrthim Sriyam aSaraNa: ThvAm SaraNyAm prapadhyE
Thuppul Sri Maragathavalli Thayar


AdiyEn performs Prapatthi to MahA Lakshmi (the refuge for all the beings of the world / SarvalOka SaraNyai) as one, who has no other refuge. She is the Mistress of the widely spread and limitless Iswaryam (wealth). She is the MangaLam (Auspiciousness) of all MangaLa vasthus and Tatthvams. She is the embodiment of all MangaLams. She adorns the chest of Her Lord with Her divine and incomparable JyOthi. She is the Vara Lakshmi (boon-granting Lakshmi) for all, who are eager to gain Her anugraham both in this and the other world.

“SrEyO Moorthim SaraNyAm Sriyam ThvAm aSaraNa: PrapadhyE”.
This is the classical Prapatthi to the Divine Mother as practised by AchArya RaamAnujA in His SaraNAgathy Gadhyam at the beginning.
She is the embodiment of SrEyas (“NanmayE vadivu koNDavaL”).
She is “SaraNyA”, One who protects unfailingly those, who seek Her protection.
The Six definitions of Sri Devi's names:
The SrEyas (MangaLams) that She confers

Swamy Desikan performs his Prapatthi and shows us the way (ThvAm aSaraNa: prapadhyE).

1. Maana atheetha vibhavAm ThvAm PrapadhyE:
2. MangaLAnAm MangaLam ThvAm PrapadhyE:
3. Madhuvijayina: Vaksha PeeDeem svakAnthyA bhUshayantheem ThvAm PrapadhyE:
4. Prathyaksha AanuSravika mahima prArTineenAm PrajAnAm SrEyO Moorthim
ThvAm PrapadhyE:
5. SrEyO Moorthim SaraNyAm ThvAm PrapadhyE:
6. Sriyam ThvAm PrapadhyE:
7. ThvAm aSaraNa: PrapadhyE:

1. Maana atheetha vibhavAm ThvAm PrapadhyE:
Maana means limit or boundary. “Maana atheetha” means then limitless or having no boundary or finiteness. It is infinite. This limitless keerthi (Fame) of Her auspicious guNams is very well known (PraTitham). It is not like a lamp, whose lustre is hidden by a lampshade. It is like a JyOthi on top of a hill and is recognized and saluted from everywhere and by every one of Her bhakthAs .She is of that caliber of “praTitha vibhavA” (well known glories). She is “Nithya Pushtai” (She is the abode of all Iswaryams, MangaLa vasthus and aathma GuNams) She is “anugrahaparA” (One who has the inherent nature of showering Her anugrahams). She is “Dharma nilayA” (abode of all righteousness, dharmams). She is lOka SOka VinAsini (destroyer of the sorrows of the world) and most of all; She is Hari VallabhA (very dear to Her
Lord, Sriman NaarAyaNan).

2. MangaLAnAm MangaLam ThvAm prapadhyE:
She is the root cause of the MangaLam (auspiciousness) in all MangaLa vasthus. They become auspicious and desirable because of Her conferral of auspiciousness on them. Their acquiring the status as MangaLa vasthus is solely due to Her vaibhavam.

3. Madhuvijayina: vaksha: peeDeem sva-kAnthyA bhUshayantheem ThvAm
Swamy Desikan now has the vision of Sri Lakshmi HayagrIvan. He visualizes Sri Devi on His auspicious chest (Madhuvijayina: VakshasTala Peetam) seated on Her lotus throne. Lord's sacred chest itself becomes the house of residence for Her. There She is radiant with Her Svayam JyOthi and adorns that seat of residence. Madhu vijayan is Lord HayagrIvan, who won over and destroyed the asuran by the name Madhu. Sri HayagrIvan becomes Lakshmi HayagrIvan, when Sri Devi chooses His broad chest as Her seat for eternal residence. She illumines that chest region and all around with Her Svayam prakAsam and adorns it.

Some of Her Prajais (Her children) pray for different kinds of wealth of this world (prathykasha mahima): Children, dhAnyam, dhanam, cattle, house et al to enjoy here. There are a select few, who discard the worldly wealth and seek from You the Superior phalans of the other world (Svargam et al) topped by the Parama

4. Prathyaksha AanuSravika mahima prArTineenAm prajAnAm SrEyOmoorthim ThvAm PrapadhyE:

As VasudhAriNee, the holder of all kinds of wealth, You grant them the boons they seek .You are Vara Lakshmi. You grant from transient worldly wealth to imperishable (Saasvatham) Moksham (apunar-janmam and nithya kaimkaryam in Your Sri Vaikuntam). Such is Your glory and that is why adiyEn performs this Prapatthi to You.

5. SrEyO Moorthim SaraNyAm ThvAm PrapadhyE: adiyEn performs prapatthi to You, who is the embodiment of all auspicousness (SrEyO Moorthy) and who is SaraNAgatha Rakshaki (One who has vowed to join with Your Lord to offer protection to those, who perform SaraNAgathy unto You).

6. Sriyam ThvAm PrapadhyE: Here Swamy Desikan invokes the power of Dhvaya Manthram. SrI PraSna Samhithai reveals that SrI: is the First letter (PraTamAksharam) and MakAram (the letter M) is the dhvitheeyAksharam; together they form “Sriyam”. Dhvaya Manthram has 25 aksharams and its deep meanings are commented on by Paadhma Samhithai. Swamy
Desikan structured Sri Sthuthi with 25 slOkams in rememberance of those 25

7. ThvAm aSaraNa: parapdhyE: adiyEn without any other gathi seeks You as protection and perform my Prapatthi. The pramANams to remember in the context of ananya SaraNan, ananya gathi are found in many sthOthrams. They are addressed to Sriman NarayaNan and could be readily extended to Sri Devi as well because of their anyOnya Seshithvam:

2nd SlOkam: AavirbhAva: ---- For literary abilities

AavirbhAva: Kalasa-jaladhou adhvarE vaapi YasyA
sTAnam YasyA: sarasijavanam VishNuvaksha: sTalam vaa
bhUmA YasyA: bhuvanamakhilam Devi dhivyam padham vaa
sthOka-praj~nai: anavadhi guNAsthUyasE Saa kaTam ThvAm

Oh Mother Perum Devi! The places of Your avathAram are the Milky Ocean and the Yaaga SaalA of Janaka Rishi. Your places of residences are the lotus ponds and Your Lord's chest. All the worlds (both Nithya VibhUthi and LeelA VibhUthi) are Your wealth. It is impossible therefore to assess the greatness of Your vast wealth; when it is so, how can men of limited intellect attempt to praise Your glories adequately. It is ofcourse impossible.

Extended Observations on the passages of this SlOkam:
“anavadhi guNA Saa Thvam sthOka praJ~nai: kaTam sthUyasE?”.

This bewilderment is an echo of Swamy AlavanthAr's statement in the first slOkam of his ChathusslOki: “Bhagavathy! BhrUma: kaTam ThvAm vayam?”. PurushOtthaman is Your Consort. The king of serpents is Your bed. Garudan, whose body is constituted by all the Vedams is Your transport and throne. Prakruthy, which bewitches the world is serving as a screen for You. How can we attempt to describe adequately Your limitless glories? “.

Swamy Desikan implies that Her glories are beyond our power to ulogize. (2) Swamy Desikan's line of logic is: “Oh Perum Devi! I engage in praising You. Is it proper for me to evaluate Your vaibhavams? How lofty is Your place of birth How lofty is Your chosen places of residence? How immense is the magnitude of Your wealth? How great are Your auspicious GuNams? How can adiyEn think of coming to terms with them all and venture to sing in praise of Your unlimited Vaibhavam? (BhUmA) You took Your avathAram first in the Milky Ocean and then appeared (aavirbhAvam) in the Yaaga Saalai of King Janaka at MiTilA nagaram. In both these manifestations, You were self-manifest and did not have to endure garbha Vaasam like Your husband in Raama-KrishNa avathArams. One place of Your residence, the Lotus pond, is known for its natural fragrance and purity. The other place of residence of Yours is the sacred chest of Your Lord. There is no one who can claim to have those lofty sTAnams (places of residence). All the wealths of this world (LeelA VibhUthi) and the Supreme abode (Nithya VibhUthi / SrI Vaikuntam) are under Your rulership. Your anantha KalyANa guNams are beyond anyone's grasp. Each of these many guNams is difficult to comprehend and describe. Thus in every aspect, Your matchless glories defy eulogizing. How can adiyEn oflimited intellect attempt to praise adequately Your Vaibhavam rooted in Your anavadhi guNams (limitless auspicious attributes)?

(3) Swamy Desikan identifies himself as a sthOka Praj~nan” or a person of limited intellect. SthOka means little or small. Praj~nA means intuitive wisdom or gnosis. It is customary for poets to acknowledge their disqualifications when they engage in sthuthis about BhagavAn and His Devi, MahA Lakshmi.

4) Swamy Desikan chooses the word “BhUmaa” in this slOkam:
“BhUmA yasyA bhuvanam akhilam”

Meaning of this passage:
“He who has plenitude is infinite bliss. ” BhumA means plentitude. It is the opposite of alpa or little”. It is about the immensity (limitless) auspicious (KalyANa) guNams: It is about the abundant kalyANa guNams of Mother Lakshmi and Her BhUmA. Sri Devi is the aasrayam (abode) for this abundance (vaipulyam). She is therefore Such is the glory of Sri DEvi celebrated in the 2nd slOkam of SrI Sthuthi.

3rd SlOkam: SthOthavyathvam ---- For fulfilment of what one desires
sthOthavyathvam disathy Bhavathee dEhina: sthUyamAnA
thAmEva ThvAm anathiragathy : sthOthum aaSamsamAna:
siddhArambha : sakala bhuvana slAganeeyO bhavEyam
sEvApEksha Tava charaNayO: srEyasE kasya na syAth ?

Oh SrI DEvi! When the sentient beings (dEhina:) praise You with bhakthi, the whole world celebrates them for that good deed. It is indeed Yourself, who grants them the glory of being recognized by others for their good intention and execution of the deed of praising You. adiyEn has no refuge except You. AdiyEn is eager to eulogize You of such stupendous glories. adiyEn has no doubt about my efforts becoming fruitful. adiyEn will attain the glory of being recognized by the people of this world for my sthuthi. There is no surprise here. Who indeed will not gain all mangaLams, when he or she holds on to Your sacred feet and eulogize you. Therefore, adiyEn is also going to be blessed by You. Even if adiyEn does not have the Jn~Anam and sakthi to praise You in a befitting manner, the very desire to praise You will give me the power to complete this effort and shower adiyEn with all mangaLams.

Additional Observations on the Third slOkam: There are three threads of thought here.

1) Bhavathee dEhibhi: sthUyamAnA sthOthvyathvam disathy.
Oh SrI Devi! As the people praise You with steadfastnees and Bhakthi, You bless them in turn to be recognized by others and also be praised by the latter.

Oh SrI Devi! You elevate those who eulogize You and make them become objects of praise by others. Those who eulogize You gain an exalted status as a result of Your anugraham.

2) ThAmm ThvAmEva anitara gathi: sthOthum aasamsamAna: siddha Aarambha: sakala-bhuvana-slAganeeya: bhavEyam 2.1: ThAmm ThvAmm: These are two words with immense evocative power in the context of SrI Devi's vaibhavam!

“ThAmm ThvAmmEva” in Tamil means “appERppatta UnnayE” (of You alone with such kalyANa guNams). Continuing in Tamil, one can ask “AvaL
yeppERpattavaL?” (of what special auspicious attributes does She have to be singled out?).
Those mahimais and Vaibhavams are “MaanAthetha PraTitha vibhavam” (limitless and celebrated). The whole Lakshmi Sahasra Naamam, SrI Sooktham and Lakshmi Tantram are attempts at paying their tributes to those celebrated guNams of the divine Consort of the Lord known as “SrI”.

Those Two words used by Swamy Desikan (Thaamm ThvAmm) open up thus
a floodgate of remembrances about Her Vaibhavam.

2.2: Swamy Desikan continues: “(ThAmm ThvAmEva) anithara gathi:
sthOthum aasamsamAna:”. Swamy Desikan adds “yEva” after “ThAmm ThvAmm” to emphasize that he wishes to eulogize Her and Her alone. Why so? Swamy Desikan explains that he is one with anithara gathi (as one with no other refuge to seek for protection = vERu puhal aRRavanAhiya naann). AdiyEn wishes hence to praise You alone (ThvAmEva sthOuthum aasamsamAna:).

2.3: “siddhArambha: sakala bhuvana SlAganeeya: bhavEyam”: Oh Bhagavathi! May adiyEn's fledgling efforts to praise You be fulfilled (siddha aarambha:). May adiyEn as a result of such efforts to eulogize You become (bhavEyam) worthy of praise by the entire world (sakala bhuvana slAganeeyam). Thou art: “PrArTaneenAm prajAnAm SrEyOmoorthy”. Therefore this mangaLam of keerthi landing on me as Your eulogizer is bound to come adiyEn's way. Swamy Desikan gives another reason why such boon will come his way in the concluding section of this slOkam. He asks there a rhetoric question, which has the built-in answer.

3) Rhetoric Question “Tava charaNayO: sEvA apekshA kasya srEyasE na syAth?”. Oh KalyANa Dhaayini! Oh Svasthi dakshiNA! Oh Sarva ManthrAthmikE ! For those, who wish to perform Kaimkaryam to You (“Tava CharaNayO: sEvA apEshA” chEtanasya), why would not auspiciousness come their way (kasya na syAth) . Answer: Ofcourse, all mangaLams including the Keerthi (fame) as the eulogizer of SrI DEvi will come their way. After this introduction, Swamy Desikan enters into the detailed Sthuthi of SrI Devi.

Birth of Mahalakshmi

agrE bharthu: sarasijamayE bhadhrapeeDE nishaNNAM
ambhOrASEradhigatha sudhA samplavAth utthiTAm ThvAm
pushpAsAra-sTakthitha bhuvanai: pushkalAvarthakAdhyai:
klupthArambhA: kanaka kalasair-abhyashinjan gajEndhrA:

2. adhigatha sudhA samplavAth (ambhOrASE: utthiTAm) = from the Milky Ocean, that on churning by the Lord gave rise to the nectar for the DevAs and “ eNNamudhu” (nectar among females, MahA Lakshmi) for the enjoyment of the Lord.

1 . bharthu: agrE sarasijamayE bhadra peeDE nishaNNAm ThvAm =
She sat on the throne of a thousand petalled lotus right in front of Her Lord.

3. What happened thereafter?:
Svayamvara Uthsavam took place and as PoorvAngam, a sacred bath was performed by the famous clouds like PushkalAvartakam. ThvAm pushpa aasAra sTakitha bhuvanai: PushkalAvartaka aadhyai: = The ushkalAvartaka mEgam and its companions poured down the rain of flowers from he sky that almost covered the world.

4. What was the next event on this joyous occasion?: The eight guardian elephants of the world like IrAvadham, PuNDareekam collected the sacred waters from their quarters and perfomed Thirumanjanam for the Divine consort of the Lord. klupatha aarambhA: kanaka kalasai: abhyashinjan =

The Clouds started the downpour of flowers and concluded their reverential offerings. The guardian elephants from the eight directions continued with the next step. The aarambham (beginning) was from the clouds and the continuation (kluptham) was by the Elephants. They held on their trunks golden vessels full of the sacred

During that ancient time when Your Lord churned the Milky Ocean to bring out the nectar for the DevAs, You arose from the flood of nectar and sat opposite Your Lord on the auspicious throne of a Lotus flower. The great clouds showered on You their downpour of flowers that made the world almost disappear. The activities of the clouds were followed by the elephants of the eight quarters that performed the sacred bath ceremony for Her as the Patta Mahishi for Your Lord with the waters held in golden vessels. The crowning ceremony as Sarva LOkEswari was started by the PushkalA-vartakam clouds and concluded by the ashta dhig gajams to the accompaniment of the Veda Manthrams by the Maharishis assembled to enjoy the MahOthsavam.

After the Thirumanjanam, Samudhra Raajan presented his daughter with silken garments laced with gold. VaruNan presented Her with Vyjayanthi garland. ViswakarmA presented Her with many specially made AabharaNams. Saraswathy Devi presented MahA Lakshmi with a strand of pearls;
Brahma dEvan presented Her with the golden Lotus; The kings of snakes prsented Her with a set of ear rings (Kundalams).

Through such acts, they were desirous of gaining Lakshmi KatAksham MahA Lakshmi took the Vyjayanthi Maalai in Her hands and walked towards the Lord to choose Him as Her Lord in that Svayamvaram on the banks of the Milky Ocean.Sri NaarAyaNeyam describes beautifully MahA Lakshmi placing the flower garland around the neck of Sriman Narayanan to choose Him as Her Lord: giriSadhruhiNAdhi sarvadEvAn guNabhAjAapyavimuktha dhOshalEsAn avamrusya sadhaiva sarvaramyE nihithA Thvayyanayaapi dhivyamAlA -- Dasakam 28, 7th SlOkam

14th SlOkam: AalOkyathvAm --- For neutralization of Curses
anvya Karamam=Prose order):

Amrutha SahajE! You are the sister of Nectar who appeared along with the Nectar from the Milky Ocean! Saapa AakrAnthA: sAvarhOdhA: sura indhirA: The accursed gods resorted to You and regained their prosperity, which became permanent in all aspects.

Indhran offended Sage DhurvAsa at one time. The enraged sage cursed Indhran and all his subjects to loose their Iswaryam. The asurAs gained the wealth of Indhran and the DevAs. Indhran shrank in power and was soundly defeated by the asuras. Indhran arrived with Brahma, Sivan and all the DevAs to the Milky Ocean and sought the refuge of Sriman Narayana. EmperumAn commanded the dEvAs to churn the Milky ocean with the AsurAs and offered to help in gaining nectar from that ocean to give immortality to the DEvAs, freedom from fear from the asurAs and regain their lost wealth. When the amrutha maTanam was over, MahA Lakshmi arose from the Ocean seated on a lotus flower in front of Her Lord and the DEvAs. Sri DEvi was crowned the Empress of the world and She took Her seat on the chest of the Lord.With Her auspicious glances, She nullified the curse of DhurvAsa and restored the Iswaryams that Indhra had lost before. DevAs are enjoying their wealth and bhOgams even today thanks to the power of those auspicious glances of Sri DEvi.

“Saapa AakrAnthA: (overpowered with sadness from the curse of Sage DhurvAsa) sAvarOdhA: Sura IndhrA:” (the celebrated dEvAs along with their wives) arrived (agaman) in front of You seated on the chest of Your Lord. All of them saw You and prostrated before You and sought You as refuge (VishNu VakshasTalAm ThvAm aalOkya SaraNam agaman). You looked at the sad dEvAs with Your auspicious glances and blessed them to gain back all the three worlds that they had lost as a result of the sage's curse (Thvath KatAkshai: lakshitham idham thribhuvanam bhUya: laBdhvA). Due to the anugraha sakthi of SrI DEvi, the dEvAs enjoy imperishable Iswaryam of every kind (Sarva AakAra sTira samudhAyAm sampadham nirvisanthy) even today.

VishNu vakshalasTAm ThvAm
AalOkya SaraNam agaman. Thvath katAkshai:
lakshitham idham thribhuvanam bhUya: laBdhvA,
sarva AakAra sTira samudhayAm sampadham nirvisanthy.

Oh Amrutha SahOdhari! The best among the DevAs along with their wives performed SaraNAgathys to You, who is seated in the temple of the Lord's sacred chest. They
resorted to You to for the removal of the curse of Sage DhurvAsaa that led to the loss of their wealth and positions. The result of their SaraNAgathy to You was their regaining of their former positions and Iswaryam. Your benevolent glances have blessed them with the restoration of rulership over the three universes and enjoyment of eternal wealth.

Glory of Mahalakshmi

yath-sankalpAth bhavathi KamalE yathra dEhinyameeshAm
janma-sTEma-praLaya rachanA jangamAjangamAnAm
tath kalyANam kimapy yaminAm yEka lakshyam samAdhou
poorNam tEja: sphurathy bhavathee paadhalAkshA rasAngam

Oh KamalE! MahA Devi! Your Lord has many Vaibhavams:

(1) He has the sentients and the insentients as His Sareeram and stays inside them as their antharAthmaa (indweller = antharyAmi Brahmam). (2) His sankalpa sakthi is behind His acts of creation, protection and dissolution of the Universe, which are just leelAs for Him. (3) He stays as the most auspicious One and confers auspiciousness on all the auspicious vasthus. They become auspicous because of His MangaLa Svaroopam. (4) The Yogis control their senses through His anugraham (practise of AshtAnga yOgam) and are blessed to visualize His dhivya MangaLa vigraham inside their heart lotuses.(5) He stays as ParipoorNa Nambi everywhere and every thing through His unique Svaroopam (inherent nature) and matchles kalyANa guNams.
Oh Mother MahA Lakshmi! You stay on the chest of this tEjOmaya Moorthy without ever leaving that place of residence of Yours. Not for a fraction of a second do you stay away from that cherished home of Yours. You confer on Him the name of SrinivAsan through Your residence. He welcomes the contact of the red dye adorning Your sacred feet as His defining mark. That red dye enhances His natural beauty further. As a defining sign (lakshaNam), that red dye associated with Your Thiruvadi becomes the reason for all of His unique vaibhavam .The Upanishads take their cue from that lakshaNam and eulogize Him as the Supreme Being. You are thus the root cause behind all the glories of Your Lord. Oh SrI Devi! That is Your glory!

She resides on the chest of this ParamAthmA engaged in many vyApArams through His Sankalpa Balam. Her feet are decorated with a radiant red lacquer dye. That rubs on the chest of the Lord, when She moves and leaves a mark of Her presence. All the glories of the Lord arise from Her presence on His chest and Her presence in turn is revealed by the mark of the red dye from Her Thiruvadi. The VedAnthAs recognize Him from that lakshaNam and eulogize Him as the Supreme Being based on that revelation. She is the auspiciousness behind our Lord's auspiciousness. She is SrI and He is SrInivAsan. That is how He is recognized and
revered says the 4th SlOkam.

11th SlOkam: DhatthE SObhAm --- for gaining Her Lord's anugraham
dhatthE sObhAm Hari-marakathE ThAvakee moorthyrAdhyA
tanvee tunga-sthanabhara-nathA taptha- jamBhUnadhAbhA
yasyAm gacchanti udaya-vilayair-nithyam Aanandha-sindhou
icchA vegOllasitha laharee vibramam vyaktayasthE

Meaning according to Dr. M. NarasimhAchAry:

1. “dhatthE SObhA Hari MaragathE Thavakee Moorthy: AadhyA”,
Your (ThAvakee) primordial (AadhyA) Moorthy: (ThirumEni /Sacred body) has the lustre (SObhA) of Molten gold (taptha JaamBhunatha) Hari-maragathE nithyAm sObhAm dhatthE:” to the emerald like ThirumEni of Your Lord (Hari-marakathE nithyam sObhAm dhatthE). Your slender form bright like molten gold shines to advantage in association with Lord Hari, the Emerald.

2. Your waist is slender like a creeper (tanvee); it is slightly bent (nathA) due to the weight of Your breasts (tunga sthana bhara).

3. YasyAm gacchanthy udhaya-vilayai: nithyam Aanandha sindhou, icchA vEga ullasitha laharee vibhramam vyakthayas-thE” Aanandha Sindhou (in that ocean of bliss of Your Para Roopam), yasyAm tE vyakthaya: (Your avathAra ThirumEnis) make their appearances (udhayai:) and disappearances (vilayai:). tE vyakthaya: (those avathAra ThirumEnis of Yours) icchA vEga (propelled by the speed of Your sankalpam) attain (gacchanthy) the status of the rising waves (ullasitha laharee vibhramam gacchanthy). Vibhramam means the leelai (sport). Ullasitha means arising. The speed of sankalpam (icchA vEgam) causes the sport (vibhramam) of rapidly rising waves (ullasitha laharee vibhramam gacchanthy).

Your manifestations appear and disappear according to Your will, like waves of Your primordial form, which is like an ocean of Bliss.

Your sacred body has a slender waist and full breasts that make You slightly bent. Your body hue is like freshly molten gold and that compliments the emerald green lustre of Your Lord. That Supreme vigraham of Yours is the source for the appearance and disappearance of all Your incarnations driven by Your desire (icchA siddha avathArams); that phenomenon reminds adiyEn of the beauty of the waves of the Ocean that form and disappear in an orderly manner from the ocean of bliss, Your primordial form.

Oh MahA DEvi! The divine body that Your Lord has is known as Para Roopam. That sacred body is known as the source of all of His avathAra ThirumEnis as Raama and KrishNa. That Para Roopam is thus the primordial source for His other incarnations. In a similar vein, You have also a unique Para roopam. That roopam has the radiance of the molten gold. Your waist in that roopam is like a slender creeper. Your whole body is slightly bent in that Para roopam from the weight of your heavy breasts. Since Your avathAra thirumEnis (sacred forms) arise from this para Roopam, latter is the primordial source for forms taken during Your different incarnations to accompany Your Lord at the time of His various avathArams. Because of Your presence with the golden hue on the chest of Your Lord having the hue of the dark green Emerald gem, His sacred body (ThirumEni) attains a special kind of beauty. Your ThirumEni is of the form of Bliss. One can indeed visualize it as an ocean of Bliss. From the speed of Your sankalpam, from time to time, Your divine avathAra forms arise from that ocean of Bliss. Those avathAra ThirumEnis complete the tasks of the individual avathArams and disappear into the Para Roopam again. When one reflects on this phenomenon, one is reminded of a powerful wind that causes the appearance and disappearance of many waves from the ocean. Your Para roopam is that oceean (of Bliss). Your sankalpam is that powerful wind. Your vathAra ThirumEnis are indeed the waves that form and disappear.

AapannArtthi prasamana vidhau bhaddha-dheekshasya VishNO:
Aachakyus ThvAm priya-sahachareem aikamatyOpapannAm
PrAthurbhAvair-api sama tanu: PrAdhvam anveeyasE Thvam
dhUrOthkshipthair-iva madhurathA dhugdharsEs-tarangai:

Meaning :

1. “VishNu: Aapanna Aarthi prasamana vidhou bhaddha dheeksha:” Your Lord VishNu has taken a vow to quench the heat of sorrows (Prasamana vidhi) for those who experience danger (Aapath) which in turn leads to suffering (Aarthi). His vow is “Aapanna Aarthi Prasamanam” (Coming to the rescue of those bhakthAs, who are in distress due to the dangers to which they are exposed like GajEndhran).

2. VishNO: ThvAm iykamathya upapannAm Priya-sahachareem Aachakyu: The VedAs reveal that the Lord recognizes You as the dear dharma Pathni (fellow observer of Dharmam as His divine consort) and as One who has identical views on Bhaktha rakshaNam. “Ikamathya upapannAm means” with unison of thought.

3. “Thvam PrAthurbhAvai: api sama tanu: prAdhvam anveeyasE”: Oh SrI DEvi! You follow Your Lord in all His avathArams with an appropriate form

4. Thvam dhUra uthkshiptha dhugdharASE: tarangai: madhurathA iva (asi): Oh Sri DEvi! You are like the persisting sweetness of the waves of the milky Ocean, which started from a very long distance to reach the shore. During all that long passage to the shore, the waves of the milky ocean never got disassociated from their intrinsic sweetness.

Oh MahA Devi! Your Lord has taken a vow (Vratha dheekshai), (i-e)., to quench the sorrow of anyone, who experiences the SamsAric sorrows. For Him, this act is like a Yaagam, where a dheekshai is taken. It is required that one who performs any Yag~nam has to have his wife (SahadharmachAriNi) next to him during the performance of that Yag~nam. As the dearest consort of Your Lord and as One, who has taken the sankalpam with Him to remove the sorrows of the ChEthanams, You contribute immensely to the successful completion of this Yag~nam. If You were not next to Him, Your Lord could not perform this Yag~nam. VedAs reveal this tatthvam. Your Lord takes on the avathArams of Raama and KrishNa et al. At all those times, You accompany Your Lord as SithA, RukmaNi et al . You assist Your Lord to perform His duties of protection (dharma samrakshaNam). You never ever leave His side. The waves of the Milky Ocean travel a long distance to the shore, where DEvAs stay and pray. Independent of the huge distance these waves travel, the sweetness associated with those waves does not leave them and is always present. Similarly, When Your Lord leaves the distant Sri Vaikuntham to descend to this Karma BhUmi to carry out His missions of any particular avathAram, You take on an appropriate avathAram and assist Him with an identical mind set. The sweetness will not stand disassociated from the Milky Ocean under any circumstance.

PerumAl can save us but He cannot be accessed by sinners like us through His AarAdhanam requiring niyamam. For those of us exposed to many such dangers and suffer, Oh Lakshmi, You alone are our refuge. Through Your katAksham (glances) alone, You quench the heat of SamsAric sufferings”.


nishprathyUha praNaya gaDitham Devi nithyAnapAyam
VishNus-Thvam chEthyanavadhi guNam dhvandhavam anyOnya lakshayam
Seshascchittham vimalamanasAm mouLayasccha SrutheenAm
sampadhyanthE viharaNa vidhou Yasya SayyA viSEshaa :


1. Oh Periya PirAtti! You and Your Lord are always together as a matchless inseperable pair. You as a pair are eternal in existence. Either of You do not part with the other. The bond of uninterrupted (ever present) love between You as a pair holds You tightly together (NishprathyUha PraNaya gaDitham).

2. There are no limits to each of Your kalyANa guNams. You two are introduced in relation to the other. Your Lord is introduced as “Sriya: Pathi” and You are introduced as “VishNu Pathni”.

3. There are three preferred places for You both for play and to rest in “nidhrA Yogam”. These are; (1) at the bed of Adhi Seshan (2) on the heart lotuses of pure minded yOgis meditating on You both always and (3) On the top of VedAnthams (Upanishads), which always praise both of Your Vaibhavams.

uddhEsyathvam Janani bhajathO: ujjithOpaadhi gandham
pratyakroopE havishu YuvayO : yEksEshithva yOgAth
PadhmE pathyu: Tava cha nigamai: nithyam anvishyamANO
nAvacchEdham bhajathy mahimA nartayan maanasam na:

1. During the time of BharanyAsam (Prapatthi), both Yourself and Your Consort are addressed and are offered the oblation (havis) of JeevAthmA in the homam performed. [In the ordinary Yaagams of the world, oblations (Ghee, PurODAsam et al) from the performer of the Yaagam are
offered to the different dEvathAs such as Agni, Indhran, Sooryan and others in homa roopam. The dEvathai for whom the Havis is intended is known as the UddhEsyan (One who is deemed fit to receive such Havis); That dEvathai receives the Havis and becomes delighted. That Havis making the dEvathai happy is known as sEsham and the Devathai that received the Havis is described as Seshi for that Havis.] Lord accepting the Havis of Aathma during extraordinary Yaagam of BharanyAsam: Prapatthi performed by the chEtanams is also a Yaagam. In this extraordinary Yaagam, aathmA is presented to the Lord (EmperumAn) as the Havis. EmperumAn
for whom the Havis is intended recieves that Havis of AthmA with delight as the eshi for that Prapatthi Yaj~nam. EmperumAn becomes UddhEsyan and SEshi in that Prapatthi Yaj~nam just as the DevAs like Indhran et al take on the role of UddhEsyan and Seshi for the other kinds of Havis.

2. This is so because of the homogeneous, Integrated and unified
way in which both of You stand as One (yEka sEshithvam) to receive such offerings.

4. Our minds dance with Joy over both of You and Your vaibhavams, which are beyond the power of the Vedams to describe adequately.

ThvAmEvAhu: kathichith aparE Thvath-Priyam LokanATam
kim thair-antha: kalaha-malinai: kimchith utterya magnai:
Thvath Sampreetyai viharathy Harau sammukheenAm SrutheenAm
bhAvArUDhau Bhagavathy ! YuvAm Dampathee dhaivatham na:

Meaning :

1. Bhagavathy! Some say that You are the Supreme (PradhAnam). Others say Your Lord is the PradhAnam. “Bhagavathy! kathichith ThvAm yEva aahu:” (Some aver that You alone are the Iswari / Supreme Being and the Empress of the World) .“aparE Thvath Priyam LokanATam aahu:” (Others insist that it is Your dear husband, who is the SarvEswaran).

2) These opposing groups dispute each other and get up and fall down (antha: kalaha malinai: kinchith uttheerya magnai:) . What is the use of these disputants? (kim Thai:?) . Let these people with such diametrically opposite views quarrel like those who climb and fall. Let these little men, who quarrel among themselves after they arrive at an auspicious matter, do what they please!

3. Your dear husband performs all the Leelais (Srushti, RakshaNam and SamhAram) to gladden Your heart (Thvath sampreethyai: Viharathy Hari:). Indeed, Your Lord engages in the sport of Creation of the Universe etc for Your delight. When He does all these for Your pleasure, both of You residing at the center of Sruthis

4. The VedAs focusing on Hari have the core conviction that You as the Couple (Husband and Wife) are our Para DEvathai (Harou SammukeenAm srutheenAm bhAva aarUdau, Dampathy YUVAAM na: DHAIVATHAM).For us, the Divine Couple, both of you are our Para Devathi. During the performance of Prapatthi, One has to accept both of You as UpAyam (means) for the offering of the AathmA. Therefore, One has to have BOTH OF YOU as the target to offer the AathmA as the Havis and THUS conclude the Prapatthi Yaj~nam successfully. As a fruit of that offering, the Muktha Jeevan should perform Nithya Kaimkaryam to BOTH OF YOU at Your Supreme abode. Both of You together shine as upAyam and phalan.

pasyantheeshu Sruthishu paritha: soori-BrundhEna sArdham
madhyE kruthya thriguNa phalakam nirmitha-sTAna bhEdham
VisvAdheesa PraNayini ! sadhA vibrama-dhyUthavrittau
BrahmEsAdhyA dhadhathi yuvayOr-akhasAra-prachAram

2. Both of You play a game of chess with the chess board marked by different colored squares. This game is played by both of You on the chess board clearly marked by the three guNams (hues) of Moola Prakruthi (Satthva, Rajas and Tamas). Its sixtyfour squares are alternatively painted with the colors of hite or Red or Black (“nirmitha sTAna bhEdham thriguNa phalakam”).

1. The VedAs, Nitya Suris and ever-liberated souls watch this game. Who are the bemused and cheering spectators in this divine chess game? On the our sides of the chess Board are the assembly of NithyAs and MukthAs as well as the VedAs, who witness always this most fascinating game played strictly according to the rules (“Sruthishu, soori brundhEna paritha: sadhA pasyantheeshu”) by the Dhivya Dampahtis.

3. Watched by the nithya Sooris and others, Your chess game with Your Lord nown as Viswa Srushti takes place; The pawns used in this game are Brahma, Rudra and other DevAs. Swamy Desikan addresses SrI Devi here as “ViswAdheesa PraNayini”. Oh Periya PirAtti, who has the right to Your Lord's love! Your Lord is SarvEswaran (the Emperor of all) and You are the SarvEswari (Empress of All). ence both of You are equally matched for loving the other and display Vaathsalyam and PraNayam between Yourselves.

Both of You are engaged in playing the game of Chess: “YuvayO: vibhrama dyUtha vrutthi:”. “Vibhrama:” means playful. “dhyUtha vrutthi:” means the game of Chess. This is a royal game.

4. The dices are the KarmAs of the DevAs. As a result of the roll o the dices, the positions of the devAs go up or down or sideways and they attain new positions based on the sweep of their KarmAs. The dhivya dampathis play this game with great amusement (“(Idham) dhUtha vrutthau, Brahma-Isa aadhyA: akshaSAra prachAram dhadhathi”). “akshaSAram” is the dice that is rolled. PrachAram is the movement from sTAnam to sTAnam (Position to position on the Chess Board). “PrachAram dhadhathi” means they experience these position changes on the chess Board of Moola Prakruthi. In other words, Both of You amuse Yourselves by assigning Brahma, Siva, IndhrAdhi DEvAs to appropriate positions

SrI Devi plays this extraordinary game of chess in a concordant manner with Her ord and the movements in that game determines the assignments for the DEvAs like BrahmA, Rudhra, IndhrA and others.

8th SlOkam: AsyEsAnaa---For destruction of One's sins and attaining Mukti
asyEsAnA Thvamasi Jagatha: samSrayanthee Mukundham
LakshMee: Padhmaa jaladhi-tanayaa VishNupathnee IndhirEthi
YannAmAni Sruthi-paripaNAni yEvam aavartayanthO
naavartanthE dhurithapavana-prErithE janmachakrE


1. Your Lord is the Emperor for this prapancham. A The VedAs declare that You are the Empress to the prapancham constitued by the chEtanams and achEtanams s the Lord's consort, you obey His commands. Out of Your matchless compassion for the suffering souls, You approach Your Lord (Thvam Mukundham samsrayanthy) and intercede for them, remove the dhOshams that stand in the way of their Moksham, secure the Lord's pledge to forgive the trespasses of them (the sinners), be there during the time of aasrayaNam (Prapatthi) and as the Saha dharmachAriNi of Your Lord accept the Havis of Aathma with Your Lord and bless the Yaj~nam. The soul gains Moksha sukham. You become the Iswari of the Jagath (asya Jagatha: IsAnA asi) as a result of these compassionate deeds.

2. You are known by different celebrated names such as Lakshmi, Padmaa, Jaladhi-tanayaa (daughter of the Ocean), VishNu Pathnee and Indhiraa,

3. Yath nAmAni Evam aavartayantha: janma chakrE na aavartantE”. By repeating these powerful names that are sacred, the chEtanams get freed from their sins and develop a ruchi for Moksham. This propels them to perform Prapatthi and become blessed with “apunarAvruthi” (non return to this world), the Parama PurushArTam.Those who repeat these sacred names of Yours will not be caught up in the wheel of SamsAram moved around by the mighty wind of Sins. They wont get sucked into this harrowing wheel of births and deaths driven by the mighty winds of SamsAram.

These names of SrI Devi are the Moola dhanam / seed capital /core funds for the Vedams (YannAmAni Sruthi paripaNAni). Therefore, these names are like capital (Moola) dhanam for them. When one recites them as Japam, their sins are driven away and that leads to the birth of desire in Moksham. Next, they perform Prapatthi and gain Moksha Siddhi.

4. Until they began to recite Your NaamAs, the chEtanams were being buffeted by the horrible winds of SamsAram and were experiencing the repeated cycles of births and deaths (dhuritha pavana prErithE janma chakrE aavartanthE). It was a hopeless situation. Once they began to repeat Her NaamAs as Taaraka, Poshaka Mantram they never got caught up in the wheel of SamsAram (Janma chakrE na aavartanthE).

AasamsAram vithathamakhilam vAngmayam yadhvibhUthi:
yadhbhrUbhangAth kusumadhanusha: kimkarO MerudhanvA
yasyAm nithyam nayana sathakai: yEkalakshyO MahEndhra:
PadhmE thAsAm pariNathirasou bhAva lESai:Thvadheeyai:

1. Oh MahA Lakshmi! The forms of all divine speech (Vaangmayam) and the swaryam (VibhUthi:) resulting from them -- starting from Creation (Aasamsaaram) and extending all over the entire universe (vithatham akhilam) -- are under the control of Saraswathy Devi (AasamsAram vithatham akhilam vaangmayam yadhvibhUthi:)

2. MahEswara Rudran, who had the Meru mountain as His bow (Meru dhanvA) became the target and servant of Manmathan --- the one with the flowers as His arrows (Kusuma dhanusha:) --- as a reult of the narrowing of the brows of Parvathi, his wife (Meru dhanvA, Yadh bhrUbangAth Kusuma dhanusha: kinkara: bhabhUva).

3. Indhran, the king of DevAs (MahEndhra:) is under the total control of IndhrANi, His SaamrAjya Lakshmi and is focusing his hundreds of eyes (nayana sathakai:) on her always (nithyam) as his single target (yEka lakshyam). He is under her total influence.

(4) For all these three consorts of exalted DEvAs (Saraswathi, Parvathi and IndhrANi), the glories of their power over their husbands arises from the infinitesimal portion of Your anugraha sakthi. You are the reason behind their maturation and powers: “ThaasAm (For them) asou (this) pariNathi: (maturation and power)

Blessings of Mahalakshmi

15th SlOkam: AarthathrANa -- For destruction of sorrows and fears and sakala Iswaryams
Aarta-thrANa vrathibhi: amritAsAra-neelAmbhuvAhai:
ambhOjAnAm ushasi mishatAm antarangair-apAngai:
yasyAm yasyAm diSi viharatE Devi! drushti: ThvadheeyA
tasyAm tasyAm ahamahamikaam tanvatE sampadhOghA:

Devi! Aartha thrANa vrathibhi:
Oh Divine Consort of our Lord! You are an “Aartha-thrANa Vrathy” and as such You are committed to wipe away the tears of Your suffering children.
Those compassionate glances of this Aartha thrANa vrathy roam in all directions to recognize the suffering children

amrutha AasAra neela ambhu vaahai:,
When Your beautiful glances fall on any one of these suffering people, it is like being drenched in the showers of nectar from a rain bearing cloud

ushasi mishathAm ambhOjAnAm antharangai:, apAngai:,
Oh DEvi! Your glances are like the blossoming red lotus at dawn.

They have vowed to protect the afflicted. They are like the blue clouds raining nectar. The glances from those dayA-laden eyes are beautiful like the lotus flower (ambhOjAnAm) blossoming in the morning (ushasi mishathAm) and those glances have a close friendship (antharangai: apAngai:) to the Lotus flower.

yasyAm yasyAm diSi ThvadheeyA: dhrushti viharathE, tasyAm tasyAm sampadh OghA: ahamahamikAm tanvathE.

The key message of this slOkam is: wherever the beautiful glances of MahA Lakshmi roam/rest, the flood of wealth showers in all those directions. The different kinds of wealth compete with each other to be there first. Whichever directions these auspicious glances fall, in all those directions, the flood of wealth competes with each other to be there first. That miracle is the competitive rushing of the different floods of wealth (SampadhOgA:), wherever Her glances have fallen (TasyAm tasyAm diSi sampadhOgA: ahamahamikAm tanvathE).

5) These different categories of wealth rush to be there first, where MahA Lakshmi's glances have fallen. “Naann munthy Neen munthy” (ahamahamikAm) is the pattern of the race among these wealths to fulfil the command of their Mistress.

16th SlOkam: yOgArambha ---- For Spritual Kainkaryam
yOgArambha thvaritha manasO yushmadhaikAnthya-yuktam
dharmam prApthum praTamamiha yE dhArayanthE dhanAyAm
tEshAm bhoomEr-dhanapathi-grihAdh-amBarAd amBhudhErvaa
dhArA niryAnthi adhikam adhikam vaanchithAnAm vasUnAm

iha = in this world
yE= those
yOga Aarambha= who wish to commence Yogic activities
thvaritha manasa: = with eagerness of mind,
Yushmadh = of You both
EikAnthya yuktham = with the quality of single mindedness dharmam prApthum = for performing dharmic activities like Yaagam,
praTamam = first (approach to)
danAyAm dhArayanthE = seek wealth
tEshAm = for them
BhUmE:vaa =from the Earth
dhanapathy gruhAth vaa = or from the palace of KubErA
amBharAth vaa = or from the sky
amBhudhE: vaa = or from the Ocean
vaanchithAnAm vasUnAm = the wealth desired by them
dhArA: the flow (of such wealth)
adhikam adhikam niryAthy = grows more and more.

Some people need wealth to start Karma yOgA, which ultimately generates bhakthi towards You. For them, riches will stream out bounteously from the earth, from the house of KubErA, from the sky and from the Ocean.

For those who wish to engage in bhakthi yOga and want to follow angams of
ParamaikAnthy dharmams with the help of some wealth, the needed wealth will flow like flood from the earth as a treasure or from KubhErA's house or from the sky or from the ocean.

Oh Sri DEvi! Some ParamaikAnthis want to practise Bhakthi yOgam rapidly for gaining Moksham as a Phalan. They have to complete first the angams of Karma and Jn~Ana yOgams in pursuit of Bhakthi yOgam. Further, they have to observe VarNAsrama dharmams. They have to perform yaagams, which will need a lot of wealth to carry it out. Therefore, they wish to acquire some wealth. Being ParamaikAnthis, they will not ask for wealth form any other dEvathAs. They will only approach You both (MahA Lakshmi and Her Divine consort). For these ParamaikAnthis, Your anugrahams result in the accumulation of desired wealth in huge quantities. They come from anywhere and everywhere. One cannot anticipate where those floods of wealth will reach them. It can be from the earth as a hidden treasure; it can be from the house of KubhErA; it can be from the sky or from the ocean.

17th SlOkam: SrEyaskAmA: ---For attaining High Positions, name and fame
srEyas-kAmA: KamalanilayE chithramAamnyavaachAm
chooDApeeDam Tava padhayugam chEtasA dhArayantha:
chathracchAyA subhaga sirasa: chAmara-smEra-pArsvA:
slAgA sabdha SravaNa mudhithA: sragviNa: sancharanthy

Kamala NilayE! = Oh Lakshmi with your abode in the golden Lotus!
SrEyas-kAmA: = those who desire grand managaLams
chEthasA dhArayanthy = adorn ln their hearts
Tava Padha Yugam = Your sacred feet,
chithram chUDA PeeDam = which serves as the mysterious alankAram
AmnAya VaachAm = for the Vedic Speech.
They roam around the world with royal insignia as a result.
chathra chAyA = under the shade of (the royal white) umbrella
subhaaga sirasA = with proud heads
chAmara smEra paarSvA = with fans wafting on both sides
sragviNa: = with the decorations of (fragrant) flower garlands
slAga sabdha mudhithA: = pleased with the hearing of eulogies about them
sancharanthy = they roam the universe (as blessed chEtanams).

Those who carry Your lotus feet in their hearts will virtually become emperors on this earth, with all prosperity at their command. Your sacred feet are wondrous head alankAram for the VedAs. Those who are blessed to hold those sacred feet in their heart for conferral of auspiciousness from early times will have the anugraham of rulership later over the universe with the symbols of royalty: white umbrella, the chamara service and eulogies from the people. They will travel on the streets of their kingdom with a happy state of mind and with garlands of flowers around their shoulders.

The VedAs place Your sacred feet as head jewellery for themselves to bring them auspiciousness. Those who wish to be rulers or Emperors or grand Lords in this universe place Your sacred feet noted for the fragrance of VedAs and meditate on them. You become pleased with their devotion and grant them the positions that they desire. They now sit on a throne under a single white umbrella befitting their rank as yEka ChakrAdhipathi. Servants wave the chamarams on their sides. They adorn beautiful flower garlands. They move around the world in a state of joy listening to the eulogies by their subjects and vassals. All of these glories are a direct result of Your anugraha sakthi!

18th SlOkam: Ureekarthum ---For Satisfaction of all desires
Ureekarthum kusalam akhilam jEthum-aadheen-arAtheen
dhUrikarthum duritha nivaham thyakthum AadhyAm-avidhyAm
AmBha stamBhAvadhika janana grAma seemAntharEkhAm
AalamBhanthE vimala-manasO VishNukAnthE DayAm tE

“Vimala Manasa: tE DayAm aalamBhanthE”
Those with blemishless minds hold on to Your DayA as their supporting staff in their life's journey.

AmBha! = Oh Mother of the Universe!
VishNu KaanthE! = Oh dear consort of VishNu!
Vimala Manasa: = Those with a pure heart
akhilam kusalam Ureekarthum = for acquisition of all auspiciousness
Aadheen arAteen jEthum = for winning victory over old enemies (desire, anger et al)
dhuritha nivaham dhUreekarthum = for chasing away the assembly of accumulated sins.
AadhyAm avidhyAm thyakthum = for banishing the ancient nescience (avidhyA) and for gaining all these boons,
tE dayAm AalamBanthE = they hold on to Your Daya as their supporting staff
tE DayA = Your compassion forms the boundary for all on this side of your DayA
sthamBha avadhika janana grAma seemAntharEkhAm = chEtanAchEtanam from the trivial blade of grass to the mighty Brahma and the assembly of entities in between Brahma are the beneficaries of Your DayA. It is for all of them.

Men of pure mind will resort to Your grace, which alone can make them conquer the inner enemies, remove sins, ignorance and rebirth.

Oh Lakshmi dear to our Father! Oh Mother of the Universe! Those with pure minds derive their strengths during their dEha yAthrAs by holding on to Your incomparable DayA to (1) gain all auspiciousness (2) win over their ancient enemies of Kaamam and KrOdham (c) destroy their sins and (d) banishing their nescience. Your divine compassion is the boundary for all lines of chEtanams from the blade of grass to the mighty dEvAs.

Oh DayA DEvi! If we consider the jeeva Raasis from the tiny blade of grass to the mighty Brahma dEvan as the boundary lines, Your divine dayA shows the land beyond that line (demarcator). Those who have been beneficiaries of Your divine grace through the performance of an appropriate UpAyam, cross the ocean of SamsAram and land in Moksha SaamrAjyam.

19th SlOkam: JaathAkAnkshA --- For Spiritual Kainkaryams
JaathAkAnkshA Janani YuvayOr yEkasEvAdhikArE
mAyAleeDam vibhavam akhilam manyamAnas-thruNAya
preethyai VishNOs-Tava cha kruthina: preethimanthO bhajanthE
vElAbhanga praSamana phalam Vaidhikam dharma sEthum

“Kruthina: Tava VishNO: cha preethyai
Vaidhikam dharma sEthum preethimantha: bhajanthE”

Janani! = Oh Mother!
kruthina: = the righteous (PuNyasAlis)
Jaatha AakAnkshaa: = desirous of
YuvayO: yEka sEvA adhikArE = performing Kaimkaryam to both of You together and recieving the phalans from such kaimkaryams,
MaayAleeDam akhilam vibhavam = consider the entire wealth of this universe
associated with prakruthy
thruNAya manyamAnA: = as trivial in value such as a blade of grass.
Tava VishNu cha preethyai = for the exclusive pleasure of Yourself and Your Lord (they engage in these kaimkaryams and nithya karmAs).
vElA bhanga praSamana phalam = (they perform these kaimkaryams) without
violating the rules of Bhagavath Saasthrams
Vaidhikam dharma sEthum preethimantha: bhajanthE = They perform these karmas sanctioned by the VedAs and protect the dam of ancient dhramam with happiness (affection).

Blessed are the persons, who serve You both, considering all material wealth equal to a blade of grass. They adopt the vedic duties with no deviation and thus make you both happy.

Oh Mother of the Universe! Those blessed ones, who wish to perform Kaimkaryams to You in unison with Your divine consort discard the material wealth of this world and engage in practise of Vaidhika karmAs for pleasing You both. They perform these kaimkaryams with the resolution that they should not swerve away from these ancient commands of Your Lord ordained in His Bhagavath Saasthrams.

For those virtous ones, who have peformed SaraNAgathy to both of You, desire arises in them to serve You both together. Propelled by that desire (Kaimkarya ruchi), they consider all the perishable wealth of this world as worthless. The Phalan sought by their selfless kaimkaryams is the realization of Your pleasure over their kaimkarya prApthi. Such nishkAma kaimkaryams (with Saathvika thyAgams) observed as Vaidhika dharmams stand like a strong dam to hold the boundaries of Bhagavath Saasthrams.

20th SlOkam: sEvE Devi ! --- For gaining Moksham
sEvE Devi thridaSa mahiLA mouLi mAlArchitham tE
siddhi kshEthram Samitha vipathAm sampadhAm pAdhapadhmam
yasmin yeeshan namitha SirasO yApayithvA Sareeram
varthishyanthE vithamasi padhE VaasudEvasya dhanyA:

“Yasmin yeeshath namitha Sirasa: dhanyA:Sareeram yaapayithvA VaasudEvasya PadhE VarthishyanthE”
(Oh SrI Devi! Those who have performed SaraNAgathy at Your sacred feet are the most fortunate. After the dissolution of their physical body, they reach Sri Vaikuntam of Your Lord).

Devi! = Oh SrI Devi!
thridaSa mahiLA mouLi mAlA architham = (Your feet) are worshipped with the
flower garlands adorned on the heads of the wives of the dEvAs

Samitha VipadhAm siddhi kshEthram tE Paadha padhmam sEvE = Your lotus feet are the crop yielding ground for removing dangers and conferring Iswaryams. adiyEn prostrates before them.

Yasmin Yeeshath namitha SiraSa: dhanyA: = in front of those sacred Thiruvadis of Yours, the puNyasAlis who have performed their SaraNAgathys stand with their heads bent in devotion

Sareeram yApayithvA = and after gaining release from their physical body at the end of their earthly lives

VaasudEvasya vitamasi padhE varthishyanthE = these PuNyasAlis reside at the Supreme abode of Para VasudEvan (SrI Vaikuntam).

Oh Divine Mother! I wait upon Your lotus feet. They are the source of all welfare. The lucky ones, who just bend a little before these feet will live in the abode of Lord VaasudEvA, which is free from the impact of material nature.

Oh the DEvi of the DevadEvan! adiyEn prostrates before Your sacred feet which are worshipped by the Deva sthrees with garlands adorned on their heads; Your sacred feet are the growing ground for all types of wealth. Even those, who bend before them with nama ukthi become blessed ones and they reach Your Lord's Parama padham at the end of their lives on this earth.

Oh Periya PirAtti (MahA DEvi of Kaanchipuram)! When the dEva sthrees adorned with flower garlands on their beautiful hair prostrate before Your sacred feet, the flowers from those garlands serve as pushpa varshams for Your worship. That is like archanA performed by them to Your sacred feet.

My Prayer

21st SlOkam: sAnuprAsa --- For destruction of physical/mental illnesses
SaanuprAsa-prakaDitha-dayai: saandhra-Vaathsalya-dhigdhai:
AmBha! snigdhair amruthalaharee-labdha-saBrahmacharyai:
gharmE taapathraya-virachithE gADataptham kshaNam maamm
Aakinchanya-glapitham anagair AardhrayETA: kaDakshai:

The key passage of this slOkam is: “amrutha-laharee kaDAkshai: Aakinchanya
glapitham maamm kshaNam AardhrEyaTA:” (Oh Mother! With Your glances laden
with the flow of life-giving nectar, please cool this defenseless one suffering from the
scorching samsAric taapams).

Mother! adiyEn is scorched by the summer (heat) of the three afflictions. Kindly cool
me with Your gracious, benign, nectarine side glances.
Oh My Mother! adiyEn is suffering intensely from the fierce heat of the three
afflictions (Taapams) and they are shrivelling me up. May Thou with Your sideglances
-- that are like a flood of rejuvenating nectar-- cool me for a second. May those
blemishless, cooling and dayaa-laden glances of Yours restore me from my state of
suffering from the AdhyAthmika, Aadhibhoudhika and Aadhidhaivatham taapams!
Additional observations on this slOkam passages:
Those compassionate side-glances of Yours are not some phenomenon that happens
once in a great while and then are turned off. On the contrary, those Dayaa-laden
glances fall on the suffering devotees ever so frequently (Saanupraasa prakaDitha
dayaa). They are full of deep affection (saandhra vaathsalya dhigdhai:); those sideglances
display friendship (Snigdhai: sahitham); they destroy the sins of those on
whom they fall (anagai:); they have close relationship to the flood of nectar (amrutha
laharee labdha saBrahmacharyai:). Such celebrated KaDakshams are the cure for
banishing the heat of the three tApams. For adiyEn suffering from exposure to these
tApa thrayams, Your kaDakshams will have the power of a restoring balm. Oh
Mother! adiyEn prays for Your rejuvenating glances to fall on me even for the
duration of a second to save me from these unbearable sufferings.

Three tApam Trayams:
1. AadhyAthmikanm: Physical ailments and mental disturbances
2. AadhiBhoudhikam: Problems coming from fellow beings
3. Aadhidhaivikam: Problems from calamities

Swamy Desikan's Appeal:
AmBha! adiyEn is suffering in this unbearable heat of the tApa thrayams (tApa thraya
virachithE gharmE gADa taptham Maam). AdiyEn has no other recourse
(Aakinchanyam) than You. AdiyEn has shrivelled up from these sufferings (glapitham
Maamm). Please cool adiyEn from this insufferable wave of flames even for a second
by casting Your side glances on me (glapitham Maamm kshaNam AardhrEyathA:).

22nd SlOkam: SampadhyanthE --- For removal of fears about SamsAram
sampadhyanthE bhava bhaya tamee bhAnava:Thvath prasAdhAth
bhAvA: sarvE Bhagavathy Harou bhakthimudhvElayantha:
yaachE kim ThvAm ahamiha yatha: SeethaLOdhAraseelA
bhUyO bhUyO diaSasi mahathAm MangaLAnAm praBhandhAn

“aham ThvAm kim yaachE? Tava SeethaLa
udhAra seelA kaDaakshA: mahathAm MangaLAnAm prabhandhAn bhUya: bhUya:
disathi” (Oh Mother ! What boon can I ask of You? None; Because Your cool and
generous side glances confer on whoever it falls upon great rows of auspiciousness

Bhagavathy = Oh Devi with six primary guNams like BhagavAn!
bhava bhaya tamee = for the night (tamee) of terror linked to the fear of SamsAram
bhanava: sarvE bhAvA : = our states of mind acting like the many Sooryans in all
their states banish that dark SamsAric night due to Your anugraha sakthi
Thvath PrasAdhAth Harou bhakthim udhvElayantha: sampadhyanthE = and they
generate also immense bhakthi for Your Lord as a result of Your anugraham.
aham ThvAm iha kim yaachE? = now, what can I seek further as a boon from You?
Nothing else remains to be asked. I cannot think of any.
yatha: = because
SeethaLa udhAra seelA ThvAm = You with Your cool and generous nature (grant)
MahathAm = very big
mangaLAnAm prabhandhAn = rows of MangaLams
bhUya: bhUya: diSasi = You confer on us time and time again.
Meaning according to Dr. M.NarasimhAchAry:
Adorable One! By Your grace, all my thoughts are only enhancing my loving devotion
towards Lord Hari. You are always showering welfare on me. So, what more shall I
ask for?

Oh Bhagavathy! for us now, the welcome state of mind, wherein the fear about the
samsAram has been destroyed through Your grace just as the dark night is chased
away by the illumining rays of the rising Sun.

Thanks to that grace of Yours, our thoughts have become auspicious and You
have stimulated Bhakthi towards Your Lord. Over and above these two blessings,
what is there for me to ask of You? There is none that I could think of as additional
boons to request. Out of Your abundant compassion and generosity, You are
showering waves and waves of MangaLams on adiyEn.

Oh Mother! You are Sarvajn~yai (Omniscient). You know even before we can identify
what we need; (Oh Mother! Please protect me always! Remove adiyEn's SamsAra Bheethi! Grow Bhakthi for Your Lord!).

23rd SlOkam: MaathA Devi ! --- For Prapatti
MaathA DEvi! Thvamasi BhagavAn VaasudEva: PithA mE
Jaatha: sOaham Janani yuvayO: yEka-lakshyam dayAyA:
dhatthO yushmath parijanatayA Desikair-api ata: Thvam
Kim tE BhUya: priyamithi kila smEravakthrA vibhAsi

The key passage of this slOkam is: “Aham YuvayO: DayaayA: yEkalakshyam
Jaatha:” (Oh Sri Devi! adiyEn has become the target (key object) of both of Your

Swamy Desikan exults here over the many anugrahams received from the
Dhivya Dampathis.

Devi Thvam mE MaathA asi = Oh PirAtti! You are my Mother.
BhagavAn VaasudEva: PithA asi = EmperumAn with all auspicous gunams is my
Janani ! Sa: aham yuvayO: DayaayA: yEkalakshyam jaatha: = Oh Mother! Myself with
You both as my parents has become the key object of both of Your DayA.
Desikairapi Yushmath parijanatayA dhattha: = adiyEn has also been presented by my
AchAryans as Your Daasa bhUthan / servant (That is another blessing).
atha = therefore
BhUya: tE priyam kim? = (You seem to be asking) what else would you wish to have?
ithi kila smEra vakthrA Thvam vibhAsi = SrI Devi ! It appears as though You are
asking me with a smile on Your face as to what other boons I wish to have.

You are my Mother and Lord VaasudEva is my Father. I am the sole object of the
compassion of both of You. I was entrusted by my AchAryans to both of You as Your
servant. Oh Sri Devi! You seem to be asking me with a shining, smiling face: “What
other favours do You want?”.

Divine Consort of the Lord! You are my Mother. EmperumAn VaasudEvan is my
Father. I am the one, who was born as Your son as a result of both of Your Dayaa.
Further, my AchAryans have presented me as Your daasan (Parijanam / servant) to
You. Therefore, You seem to have a smiling face with the query: “What else is there
for Me to grant You as additional boons?”

Oh PirAtti! Through Your compassionate nature of overlooking adiyEn's trespasses,
You serve as my Mother. Your Lord, who has the intention of correcting me for all my
trespasses, stands in the role of my Father. As a result, I have become the key object
of both of Your dayaa as You take on the role of my Father and Mother. Thanks to
Your grace, adiyEn is blessed to have noble AchAryans. They in turn presented me as
Your servant to perform kaimkaryams for You. Oh Mother! When adiyEn looks at
Your smiling face, it appears to me that You are asking me the question: Are You
contented? What else can I do for you?”. AdiyEn is indeed blessed to have all these

24th SlOkam: KalyANAnAm --- For gaining all desired Phalans
KalyANAnAm avikala-nidhi: kaapi KaaruNya seemA
nithyAmOdhA nigamavachasAm mouLi mandhAra maalaa
sampath dhivyA MadhuvijayinO sannidhatthAm sadhA mE
saishA dEvee sakala bhuvana prArTanA KaamadhEnu:

“Saa yEshaa Devi sadhaa mE sannidhatthAm” (May this VilakshaNa Moorthy of such noble attributes reside in my heart lotus and thus appear before me always!).

KalyANAnAm avikala nidhi: = She is the eternal abode of all MangaLams.
These MangaLams do not ever dry up. It is a perrineal spring.
KaaruNya seemaa = She is the boundary of KaruNai (Dayaa/anukampaa).
Nithya AamOdhA = for the forever fragrant
nigama vachasAm = Veda vaaks,
mouLi MandhAra maalA = She is the MandhAra garland on their (Vedaa's) crown.
Madhu vijayina: dhivyA sampath = She is the lofty wealth of the Lord, who is the
destroyer of the asuran, Madhu .
Sakala bhuvana PrArTanA KaamadhEnu: = She is the boon-granting KaamadhEnu
responding to the pleas for anugraham from all the beings of the world.
Kaa api sa yEshA dEvee Sadha mE sannidhatthAm = May this PirAtti of such
celebrated vaibhavams reside always in my heart lotus!

May Goddess Lakshmi, the infinite source of all auspicious things, the ultimate abode of compassion, One who is glorified in the VedAs, the divine consort of Lord VishNu, and the unique benefactor for all the worlds, always manifest before me!

Sri Devi is the undiminishing and eternal abode of all MangaLams. She is treasure house of Compassion (KaaruNyam) and the boundary for the same. She is the MandhAra maalai for the head of VedAs known for their eternal fragrance. She is the precious wealth of the Lord, who destroyed the asuran with the name of Madhu. She is the wish-granting KaamadhEnu responding to the prayers of the people of the world. May the PirAtti of such unique attributes be present inside me always!

25. Phalasruti

25th SlOkam: Upachitha Guru BhakthE: --- For Sakala Kusalam
upachitha GurubhakthE: utthiTam VenkatEsAth
Kali kalusha nivruthyai kalpamAnam prajAnAm
sarasija nilayAyA: sthOthramEthath paDantha:
sakala-kusala-seemA sArvabhoumA bhavanthy

“Sarasija nilayA: yEthath sthOthram paDantha:
sakala kusala seemA sArvabhoumA: bhavanthy” (Those who read this hymn on
Periya PirAtti with Her abode on the (golden) lotus flower will reach the boundaries of all MangaLams and become Emperors of this earth).

upachitha = fully grown
Guru bhakthE: = with the huge bhakthi (for Sri Devi)
VenkatEsAth utthiTam = that (the sthuthi) which arose from VenkatEsa Kavi
prajAnAm = for the People (samsAris)
kali kalusha = the dhOshams associated with life in Kali yugam (The AarbhAttams /
kOlAhalams /attavArams of Kali Purushan)
nivruthyai = for removal of (these Kali kalmashams/blemishes)
KalpamAnam Sarasija nilayAyA: = (this sthuthi) fit for SrI Devi seated on on an
appropriate (golden) Lotus flower as Her abode
yEthath sthOthram paDantha: = those who read/recite this hymn on SrI Devi
sakala kusala seemA bhavanthy = they will become possessors of the limits of all
MangaLams on this earth.
sArvabhoumA: bhavanthy = They gain all Mangalams through the performance of Prapatthi to Her and thereafter cross the boundary of earthly MangaLams to enjoy the nithya MangaLam of Moksha Sukham in Sri Vaikuntam.

VenkatEsA out of intense devotion composed this hymn on MahA Lakshmi, which can remove the evils of the Kali age. Those who recite this hymn will become emperors and enjoy unlimited all round welfare.

Arising from VenkatEsa Kavi filled with lofty bhakthi, this hymn with the power to
dispel the ill effects of Kali yugam from people will confer the utmost among
MangaLams and make them rulers of the earth ultimately.

“Guru bhakthi” here refers not to AchArya bhakthi but to a big (lofty) bhakthi of the VenkatEsa Kavi for SrI Devi. “VenkatEsa Kavi “ is the Kavi Simham, Swamy
Desikan, the GhantAvathAram of Lord VenkatEsa of Thirumalai (Saptha Giri). In the yugam of Kali, when the cow of dharmam stands on one leg awkwardly and the achAram /anushtAnams decrease rapidly, there are lot of sorrows (Kali kalusham). Those agitations / perturbations of the mind can be removed however by the recitation of SrI Sthuthi with Bhakthi (Kali kalusha nivruthyai paDanthy). The dear consort of the Lord seated on Her abode of red lotus (MahA Lakshmi) banishes the Kali dhOsham of Her devotees and blesses them with the most supreme MangaLams, accepts their SaraNAgathy and ensures that these BhakthAs enjoy ParipoorNa BrahmAnandham at Sri Vaikuntam through nithya, niravadhya Kainkarkayams to Her and Her Lord.


ramya said...





Unknown said...


I have started chanting this slokam only since last Friday(I mean 3 days)without knowing the detailed meaning of it.
But, i was curious to know the detailed meaning so that when i chant this i am able to enjoy the divine feeling and get the desired results.
Your text is helping me like any thing. Thank you, Warm regards,