Kamasikashtakam

Swami Desikan’s
Kaamaasikashtakam

ANNOTATED COMMENTARY IN ENGLISH BY:
OPPILIAPPAN KOIL SRI VARADACHARI SATHAKOPAN

A half mile away in the South Easterly direction of Thuppul (the birth place of Swami
Desikan), lies the Divya Desam of ThiruvELukkai, where Kama Aasikaa Narasimhan
is the presiding deity. He is also known as Mukunda Nayakan.
Swami Desikan composed a beautiful Ashtakam in honor of this Narasimhan, who is
sitting in a Yogic posture on the southern side of Vegavathi River. This Archa Murthy
has been the object of earlier Mangalasaasanam by Pey Azhwaar through three
pasurams of the Third Thiruvanthadhi and one pasuram line of Thirumangai in his
“SrI Kaamaasika Nrusimhan – ThiruvELukkai”
At ThiruvELukkai, the Moolavar sits in the middle of the temple tank known as
Kanaka Pushkarini. He is not easily approachable for worship. The Uthsavar and His
Piratti (ThiruvELukkai Valli) are standing under the Kanaka Vimanam. The
Moolavar (Kaamaasikaa Narasimhan) is seated in the Yoga Pose known as Paryanga
Bhandham. The Lord of this Divya Desam got his name Kamaasikaa Narasimhan
because he chose the banks of Vegavathi out of his own desire/sankalpam (Kama) to
be seated (Aasikaa) on the banks of the Vegavathi river. The Tamil name of
ThiruvELukkai follows this Sanskritic nomenclature. The shorter name of vELukkai
stands for vEL Veeru Irukkai. The word VeL relates to the Kama or svath Sankalpam
aspect of the Lord's own desire to sit (Veeru Irukkai) at this Divya Desam. Swami
Desikan says that Narasimhan left Sri Vaikuntam out of His own will and chose to sit
on the sandy banks of Vegavathi at ThiruvELukkai Kshetram.
sadagopan.org

VERSE 1: PLACE OF RESIDENCE OF THE WONDOROUS
NARASIMHAN

SRUTEENAAM UTTARAM BHAGAM VEGAVATHYAASCCHA DAKSHINAM I
KAAMAATH ADHIVASAN JEEYAATH KASCCHITH ADHBHUTA KESAREE II

“Adbhuta Kesari – Ahobilam”
Here Swami Desikan describes the Bhagavaan as “Kascchit Adhbhuta Kesari”.
This incomparable form of the Lord with a Lion's face and human body is indeed
awesome and full of wonders. Hence it is a Adbhuta Kesari (Lion). It is neither Lion
nor man. This Adhbhuta Kesari is celebrated in the last section of the Vedas (i.e) in
the Upanishads as suggested by Swami Desikan through the Choice of Words,
“Srutheenaam Uttaram Bhagam”.

He chose out of his own volition the site of ThiruvELukkai and resides there on the southern bank of Vegavathi river as indicated by the stotra Vaakyams (Kaamaath Vegavathyaa: Dakshinam cha Adhivasan). Swami offers his Mangalaasaasanam to this Adbhuta Kesari and hails him to thrive there (Jeeyaath) in His supreme glory. May this Kamaasika Narasimhan known for his infallibility in protecting his devotees thrive at ThiruvELukkai is the prayer of the Acharya.

VERSE 2: PRAYER FOR THE REMOVAL OF THE THREE
KINDS OF AFFLICTIONS
TAPANENDHI AGNI NAYANA: TAAPAAN APACHINOTHU NA: I
TAAPANEEYA RAHASYAANAAM SAARA: KAAMAASIKAA HARI: II

Swami Desikan reveals to us that Kaamaasikaa Narasimhan has three eyes, which are
in the form of the Sun, Moon and Agni. “mukkaNNappan..”

He says that the Lord of this Divya Desam is the essence of the secrets revealed by
Nrusimha Taapaneeya Upanishad. Swami prays for the Lord to banish the three
kinds of Taapas (afflictions) of all of us with His three eyes. The three afflictions are
Aadhyaatmikam (physical ills, fear, anger, desire et al), Aadhi Bhowdikham (Ills
caused by animals and humans) and Aadhi Daivikam (Cold, heat, storms, rains et
al ).

VERSE 3 : SALUTATIONS TO KANTIRAVAN
AAKANTAM AADHI PURUSHAM KANTIRAVAM UPARI KUNTITHA AARAADHITAM I
VEGAA UPAKANTA SANGHATH VIMUKTHA VAIKUNTA BAHUMATHIM UPAASEH II
“Nara-singam, after HiraNya vadham”

The Lord of ThiruvELukkai has the face of the Lion above his neck and the form of
the ancient Purusha below the neck. I salute that extraordinary form of Kaamaasikaaa Narasimhan, who destroyed Hiranyan and chose the region on the banks of Vegavathi for his permanent residence and in that process skipped over the established glories of Sri Vaikuntam.


VERSE 4: EULOGY TO NARASIMHAN
BHANTHUM AKILASYA JANTHOH: BHANDHURA PARYANKA BHANDHA RAMANEEYAM I
VISHAMA VILOCHANAM EEDEH VEGAVATHEE PULINA KELI NARASIMHAM II
“Paryanga bhandam – akkArakkani Emperumaan of Sholingur”

Swami Desikan praises Narasimhan of this Kshethram, who loves to play on the sand
banks of the river Vegavathi. He recognizes the Lord as the kith and kin of all living
beings. He visualizes the Lord as sitting firmly in the Yoga Posture known as
Parynga Bhandham. He also pays his tribute to the Vishama Vilochanam of the Lord.
Vishama Vilochanam can mean both odd numbered eyes (Three here) and the eyes,
which are distinctly different in their attributes (Hot Sun, Cool Moon and resplendent
Agni).
Sadagopan

VERSE 5: PRAYER FOR BLESSINGS TO THE WORLD
SVASTHAANESHU MARUT GANAAN NIYAMAYAN SVAADHINA SARVENDRIYA:
PARYANGA STIRA DHARANAA PRAKATITHA PRATYANGH MUKHAAVASTHITHI:
PRAAYENA PRANIPEDHUSHAAM PRABHURASAOU YOGAM NIJAM SIKSHAYAN
KAAMAA NATHANUTAAT ASESHAA JAGATHAAM KAAMAASIKAA KESARI:

In this verse set in the majestic Sarthoola Vikriditham meter to remind one of the
powerful movements of the fast lion chasing Hiranya, Swami Desikan prays to
Kaamaasikaa Narasimhan to bless the people of the world and grant them all their
desired boons (Asaou. Kaamaasikaa Kesari: Asesha Jagathaam kaaman
aatanuthaath). Swami describes the Lord facing west. He sits in Paryangaasanam at
ThiruvELukkai and appears in his Yogic posture giving the impression that He is
ready to teach His devotees the secrets of Yoga that require knowledge about the
firm control of the five vayus (Praanan, Apaanam, Samaanam, Udhaanam and
Vyaanam). He also appears to indicate to them the firm way to control the five
Karmendriyaas and the five Jnanendriyaas as the prerequisite to meditate on Him.
One of the names for Lord Narasimhan is Hrishikesan or the one who has full
control over his Indriyaas. Kamasikaa Narasimhan’s Paryangaasanam (Yoga Pattai
with a belt over his crossed legs and knees) reminds of His Yogaacharya role in
teaching his disciples such as Prahlaada the secrets of Yoga to attain His blessings.

VERSE 6: PRAYER TO THE LORD'S HANDS FOR
PROTECTION
VIKASWARA NAKA SVARUKSHATHA HIRANYA VAKSHASTHALEE--
NIRARGALA VINIRGALATH RUDIRA SINDHU SANDHYAAYITAA: I
AVANTHU MADA NAASIKAA MANUJA PANCHA VAKTHRASYA MAAM
AHAMPRATAMIKAA MITA: PRATITAAHAVAA BAAHAVA: II

May the Kaamaasikaa Narasimhan’s hands having the red lustre of the dusk protect
me. Those hands compete with one another to protect the devotee and to destroy the
enemies of the devotee. The shining fingernails of those hands tore apart the chest of
Hiranyan like the ferocious Vajra weapon. At that time, the blood from the heart of
Hiranyan gushed forth and covered the hands of the Lord and gave them the red hue
of the sun at dusk. Those hands were competing with one another to destroy
Hiranyan as well as to comfort the child Bhagavatha Prahlada. May those powerful
hands protect me always!
“His hands compete with one another to protect devotees-


VERSE 7: MERCY OF THE LORD EVEN DURING HIS
FEROCIOUS STATE
SATAA PATALA BHEESHANEH SARABHASAATTAHAASOTHBHATEH
SPURATH KRUTHI PARISPUTATH BRUGUTIKEPI VAKTREH KRTEH I
KRUPAA KAPATA KESARIN DHANUJA DIMBHA DHATTA STHANAA
SAROJA SADHRUSAA DRUSAA VYATHIBISHAJYA TEH VYAJYATEH II

Oh Kapata Narasimha! Oh Lord, who did not swerve away from the boons given to
Hiranya and yet hoodwinked him through your avatara features! When You
appeared out of the Pillar in his palace with the frightening swirl of your manes and
ear-shattering roars, your brows were twittering with your mighty anger at Hiranya
for the injustices that he did to your devotee. Even in that state of fury, your lotus
eyes fell with mercy on Prahlaada. Those merciful glances were like the feedings of
divine and invigorating milk to the child Prahlaada. Your limitless compassion to
your devotees became evident then.


VERSE 8: SARANAGATHI AT THE FEET OF NARASIMHAN
TVAYI RAKSHATHI RAKSHAKAI: KIM ANYAI: TVAYI CHAARAKSHATI RAKSHAKAI: KIM ANYAI: I
ITHI NISCHITA DHEE: SRAYAAMI NITYAM NRUHAREH: VEGAVATHEE TATAASRAYAM TVAAM II

O kaamaasikaa Narasimhaa! You are sarva sakthan. When You are resolved to protect some one, where is the need to seek the protection of other Gods? When You are resolved NOT to protect some one, which other God is capable of protecting us? There is no one. Knowing this fundamental truth, I have resolved to offer my
saranaagathi at your lotus feet alone that rest at the banks of Vegavathi river.

VERSE 9: PHALA SRUTHI OF THIS ASHTAKAM
ITTAM STHUTHA: SAKRUTHIHAASHTABHIRESHA PADHYAI:
SRI VENKATESA RACHITHAI: TRIDHASENDRA VANDHYA: I
DHURDHAANTA GORA DHURITA DVIRADHENDRA BHEDEE
KAAMAASIKAA NARAHARI: VITANOTHU KAAMAAN II

May Kaamaasikaa Narasimhan, who is worshipped by the Devaas and who tears
apart the gigantic heap of sins, as if they are opposing elephants, grant all the desired
boons to devotees, who recite these eight slokas on Him composed by Venkatesa
Kavi!


Another input:

This stotram is about SrI nar*simha mUrti in the divya kshetram in kA~nci by
name vELukkai or veL irukkai. vEL in tamizh means "by One's own will";
irukkai means to be seated or to be located. Since perumAL made this His
place by His own will, the place is called tiru vEL irukkai. The samskr*t
name of this stotram echoes the same meaning - kAma - by His own will, AsikA
- being seated, ashTakam - consisting of 8 Sloka-s. PerumAL's name here is
kAmAsikA narasimhan. svAmi deSikan refers to this emperumAn as kAmAsikA
harih and kAmAsikA kesarih in this stotram.

In tiruvELukkai, bhagavAn is in the yoga narasimha form and is seated in the
yogic posture of parya~nka bandha. He has three eyes in His narasimha form
in this kshetra. svAmi deSikan points out that His being seated in the
yogic posture of parya~nka bandham suggests that He is seated with the
determination to help all His devotees (Slokam 4), and
chose
this posture in order to give live instruction to all of us on how to
perform yoga in order to attain Him (Slokam 5 - prAyeNa praNipedushAm
prabhurasau yogam nijam Sikshayan).

Even though the point should have been obvious, it is worth pointing out
that the AcArya's stotra-s, in addition to praising bhagavAn and giving us
an easy way of chanting His guNa-s, seem to have as one of their objectives
the propagation of the basic tenets of SrIvaishNavism by repeatedly
re-emphasizing and re-stating them in storam after stotram. Thus we see in
this storam also svAmi deSikan bring out out several basic aspects of his
and our pUrvAcAryas' teachings. These are:

1. He is the object of the uttara bhAga (final part) of the veda-s, viz. the
upanishad-s (Slokam 1).

2. bhagavAn is the only one who can remove our tApa-traya-s. These tApa-s
are referred to by svAmi deSikan in SaraNAgati dIpikA Slokam 23 - tApatryeNa
vihatim na bhajanti santah etc. In the current Slokam, svAmi deSikan prays
to kAmAsikA harih, the perumAL of this keshetram, to burn the three tApas-s
that result from samsAra with his three eyes (the sun, the moon, and agni).
The tApa-s are: a) AdhyAtmikam - belonging to to the individual, such as
headache, cold, anger, desire, fear, etc. b) Adhi bhaudikam --those
resulting from other bhUta-s such as the birds, animals, other people etc.,
and c) Adhi daivikam - those resulting from devatA-s such as from the wind,
sun, rain, etc.

3. He appears in His arcA mUrti form in many of these divya-kshetra-s out of
His sheer Mercy towards us, just so that He is easily accessible to us. It
is as if bhagavAn gave up the great regard for SrI viakuNTha vAsam (vimukta
vaikunTha bahumatim) so that He can be a nitya vAsi in this beautiful
kshetram and be accessible to all of us (Slokam 3).

His vibhava incarnations are for the purpose of destroying His enemies and
protecting His devotees. Thus, in His narasimha incarnation, He came to
protect prhalAda and other devotees from hiraNyakaSipu. This is one of the
rahasya-s of His incarnations. This is explained by svAmi deSikan in
SaraNAgati dIpikA Slokam 17 (AtmIya rakshaNa, vipaksha vinASanArthaih). In
the current stotram, he praises this aspect of bhagavAn and seeks His
protection. He has the anubhavam of kAmAsikA narasimhan's hands fighting
with each other in their desire to perform this function (aham prathamikA
mithah prakaTita AhavAh bAhavah - Slokam 6).

4. bhagavAn is the only true relative we all have (bandhum akhilasya
jantoh). All the other relatives such as father, mother, etc. are only
transient relatives, and are related this way purely because of our mutual
karma-s (Slokam 4).

5. bhagavAn is the one who assigns functions to, and controls, all the other
devatA-s so that they perform their assigned duties without violation
(sva-sthAneshu marud-gaNAn niyamayan - Slokam 5). This has been referred by
svAmi deSikan in abhIti stavam Slokam 4 also (marut taraNi pAvaka tridaSa
nAtha kAlAdayah svakr*tyam adhikurvate tadaparAdhato bibhyatah).

bhagavAn is also the One who controls all our indriya-s (svAdhIna
sarvendriyah). His nAma of hr*shIkeSa signifies this.

6. bhavAn's anger knows no limits when anyone commits apacAram towards His
devotee. The narasimha incarnation is a typical example of this. svAmi
deSikan describes through almost identical Sloka-s in dayA Satakam Slokam 84
and Slokam 7 in the current stotra, His making His appearance reflect His
intense anger towards His devotee's enemy.

However, the wonder of bhagavAn's leelA is that at the same time His
appearance reflects intense anger towards hiraNyakaSipu, He makes His
appearance to prahlAda one of intense Mercy and kindness reflecting that of
a mother feeding her young child (datta sthanA saroja sadr*SA dr*SA samudita
Akr*tir-dr*Syate - dayA Satakam, datta sthanA saroja sadr*SA dr*SA
vyatibhishajya te vyajyate in the current stotram). Such is the nature of
His kr*pA or dayA to His devotees.

7. bhagavAn is the only one who can protect us. If He does not protect us
no one else can protect us, and if He decides to protect us, we don't need
anyone else's protection. This concept is conveyed in Slokam 8 - tvayi
rakshati rakshakaih kim ananyaih, tvayi ca arakshati rakshakaih kim
ananyaih. The same idea was conveyed in SrI ashTabhujAshTakam Sloka-s 5 and
6: bhayam kutah syAt tvayi sAnukampe, rakshA kutah syAt tvayi jAtaroshe
(Slokam 5), and tvayi pravr*tte mama kim prayAsaih, tvayyapravr*tte mama kim
prayAsaih (Slokam 6). This is the basis of goptr*tva varaNam (the
deliberate choice of bhagavAn as the Sole Protector) which is one of the
a~nga-s of prapatti.

8. In the ninth and final Slokam of SrI kAmAsikAshTakam svAmi deSikan
reminds us that if one chants this stotram even once with faith and with
devotion, bhagavAn will forgive their sins even if they be huge like
elephants, and will bestow any benefits that the devotee seeks. It appears
svAmi deSikan intentionally chose to compare our sins to huge 'elephants',
since it is the kAmAsikA kesari (lion) who is going to eliminate the sins.

Nyasa Tilakam

Nyasa Tilakam
Vyakyanam by Shri D. Ramaswamy Iyengar

This noteworthy sentiment voiced about Vedanta Desika by his illustrious son and desciple, Kumara Varadacharya, is as true today in the eighth century after his advent, as it was, when it was given expression to six centuries ago. Vedanta Desika lives and will ever continue to live in and through his innumerable works, each a fine and finished work of religious art, which speak to us, and reproduces his voice and make us feel as if he is now here with us in Vibhava form.

The work that is now being published is Nyaasa Tilaka. Nyasa means bharanyasa ( or the laying down of the burden ) and Tilaka means a jewel of ornament which beautifies prominently like a facial pundra which gives life and lustre to the person wearing it. This work is therefore a precious and charming treatise on Nyasa . The name " Nyasa Tilaka" has been given to this stotra by Desika himself, as can be seenfrom the last sloka where he speaks of spurad - varnam - vaktra -Nyasatilakam, with an obvious pun on words.

Desika has been referred by his followers and admirers as Prapadana - kakaa - janma - jaladhi and தஞ்சப் பரகதியைத் தந்தருள்வோன் because his outstanding contribution to world-thought in general, and to Vishshtadvaita Vedanta in particular, is the postulation of the Prapatthi yoga as an immediate and certain means to the attainment of Moksha or salvation. This he has done in and by his numerous works in four lanuages, Sanskrit, Prakrit, Tamil, and Manipravala, couched variously as Sastraic treatises , kavyas, Drama, Dance-drama (Opera or Ballet ) Stotras and Prabhandhas In one sense all his works can well be said to expound or deals with Nyasa. But there are certain special treatises on Nyasa like the present one, the others being Nikshepa Raksha, Nyasa Dasaka , Nyasa Vimsati, Saranagathi Deepika, Adaikalappatthu (Tamil) and Abhaya-pradana- sara (Manipravala) From the fact that the present stotra alone is named as Nyasa Tilaka, it is upto us to understand its importance and appreciate its superior spiritual and mystic value as awork on Nyasa.

This work is reckoned as a stotra, but with this great and prolific writer, the division into Stotra, Kavya, metaphysical works etc., is very thin, if not arbitrary, There is no political work of his which is not high class philosophy There is no philosophical work of his which is not also excellent poetry. If poetry is the warp, philosophy is the woof; and if philosophy is the warp, poetry is the woof fabrics that are Desika's works, (஦quot;தம் -ப்ரோதம்) We can see this truth well illustrated in this Nyasa Tilaka, as indeed in every work of his.

This work consists of 32 slokas in various metres, from Anushtup (of 8 syllables to a quarter ) to Shragdhara (of 21 syllables to a quarter ) The figure 32 appears to be a great favourite with this Acharya, probably because it is the number of Upanishadic Brahma-Vidhyas. His Paduka Sahasram has 32 paddhathis and his Rahasyatraya Sara 32 Adhikaras. The Adhikara Sangraha Prabandha (Tamil) culled from the latter makes pointed reference to முப்பத்திரண்டிவை முத்தமிழ் சேர்ந்த மொழித்திருவே. The number of Rahasya Granthas (esoteric treatises) of his is 32. Even while referring to jumping across a well, he refers a well with a diameter of 32 feet. No wonder therefore that this Nyasa Tilaka the chief among the treatises on Nyasa Vidya, contains 32 slokas.

The Deity in whose praise this stotra is conceived, is Lord Ranganatha of Srirangam , even as Lord Varadaraja of Kanchi is in respect of Nyasa-Dasaka, Nyasa-Vimsati and Adaikkalappatthu, and Lord Deepaprakasa in respect of Saranagathi Deepika. As is well known, Acharya Ramanuja chose Lord Ranganatha as the Saranya on refuge, as can be seen from his Saranagati Gadyam. A close study of Nyasa Tilaka will show to us that Desika has in mind while composing this work the said Gadyam of Ramanuja. The Stotra, after the first two verses which are invocatory, begins, with Sree Prapatthi (slokas 3 and 4) even as Saranagathi Gadyam does. Sloka 22 makes pointed reference to a passage int the Saranagati Gadyam wherein Lord Ranganatha refers to His sayings as Rama and Krishna addressed to Vibishana and Arjuna, in order to convince Ramanuja that his Saranagati has borne fruit. From these and from references to Lord Ranganatha in almost every sloka, we can conclude that this Stotra is based on that Gadya, which it develops and elucidates, in addition to embellishing it by Padya (Poetry)

A study of Nyasa Tilakam is essential to dispel several doubts that are sure to assail us regarding the efficiency of Saranagati. I have heard several learned scholars exclaim : "What ! Prapatthi which is to be performed only once is going to do away all my sins committed ; during myriads of years . And it is going to secure for me quickly a place in Paramapadam which is beyond the reach of great gods and greatest saints ! I can't believe it ". This mentality is pictured to us in sloka 19, which refers to it as " the obstacle to Mahaviswasa" or great faith in the efficiency of Prapatthi as an unfailing and infallible means for obtaining release from Samsara. Such doubts will vanish, it is pointed out, only if one rightly comprehends the true nature of the Lord as Sriman Narayana.

This Mahaviswasa is pointed out in sloka 20 as attainable only by Acharya-prasada (grace of the guru) And sloka 21 points out how what we may not be able to achieve by ourselves we can easily obtain by the grace of an Acharya. Three trite illustrations given in that sloka are noteworthy and significant. Like the blind man led by the man with good vision, like the same man who is enabled to cross a stream and reach the other shore by the ferry -- man, and like the child of a King's valet which enjoys the best pleasures of life, we too can obtain redemption by the Acharya's grace, though we lack gnana or Sakti or both.

Sloka 14 is another wholesome tonic to wavering prapanna. Posing the problem thus, " because of the prapatthi that I have gone through , I am promised complete freedom from grief after this life ; but here I am undergoing unspeakable misery in this life. How about this? " Desika solves it by pointing out that even the suffering we undergo here in the post-prapatthi period is calculated for our ultimate spiritual welfare as otherwise we are sure to forget Him who has taken upon Himself the huge burden of our sins , by wallowing in worldly pleasures, and ignore Him completely . To forget Him is the greatest of sins (மறப்பெல்லாம் ஏதமே --as Nammalwar would have it. ) Even when the Lord is by our side willing to satisfy our every want, the undying world-mindedness in us works havocs with us. (sloka23) This sloka finds a place inthe 10th act of Sankalpa Suryodaya, and the setting in which it is placed there will show to us the devastating power of unquenchable human desires.

Towards the end, this stotra contains more than the usual measure of personal touches and introspective exclaims. The poet addresses his own fickle and vacillating mind in sloka 24. and in sloka 26 advises his speech, body and mind , respectively, after informing them that Venkatesa Kavi is now a prapanna at the lovely feet of Ranganatha, and asks them not to play their old pranks with him any longer. The stotra winds up with aprayer to be made the recipient of the highly coveted title of "Servant of the Lord and His Sri"

In its metaphysical aspect Nyasa Tilaka like Saranagati Deepika is a poetic rendering of the salient features of Saranagati as laid down in the Srimad Rahasyatrayasara, with this difference, that while Saranagati Deepika is an epitome of Rahasyatrayasara , Nyasa Tilaka concerns itself more with the mentality that should prevail in the post-prapatthi period. The importance of Nyasa Tilakam to the prapanna cannot be over-estimated. It is probably for this reason that Swamy Nainaracharya has furnished a very helpful, though brief and crisp, commentary on this stotra, the only stotra, to my knowledge, for which that illustrious Son has furnished a commentary, among all the stotras of his illustrious Father.

Sri Stuti

Introduction


||SrI: ||

Sri Sthuthi of Swamy Desikan
ANNOTATED COMMENTARY IN ENGLISH BY
OPPILIAPPAN KOIL SRI VARADACHARI SATHAKOPAN


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
SRI STHUTHI SLOKAM 1

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

Meaning:

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
PrapadhyE:
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
aksharams.

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
SRI STHUTHI SLOKAM 2

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

Meaning:
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
SRI STHUTHI SLOKAM 3
sthOthavyathvam disathy Bhavathee dEhina: sthUyamAnA
thAmEva ThvAm anathiragathy : sthOthum aaSamsamAna:
siddhArambha : sakala bhuvana slAganeeyO bhavEyam
sEvApEksha Tava charaNayO: srEyasE kasya na syAth ?

Meaning:
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

SRI STHUTHI SLOKAM 13
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
SRI STHUTHI SLOKAM 14
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

SRI STHUTHI SLOKAM 4
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
SRI STHUTHI SLOKAM 11
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.

SRI STHUTHI SLOKAM 10
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”.


SRI STHUTHI SLOKAM 5

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

Meaning:

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.


SRI STHUTHI SLOKAM 6
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.

SRI STHUTHI SLOKAM 9
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.



SRI STHUTHI SLOKAM 7
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
SRI STHUTHI SLOKAM 8
asyEsAnA Thvamasi Jagatha: samSrayanthee Mukundham
LakshMee: Padhmaa jaladhi-tanayaa VishNupathnee IndhirEthi
YannAmAni Sruthi-paripaNAni yEvam aavartayanthO
naavartanthE dhurithapavana-prErithE janmachakrE

Meaning

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).

SRI STHUTHI SLOKAM 12
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
15. SRI STHUTHI SLOKAM 15
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
SRI STHUTHI SLOKAM 16
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
SRI STHUTHI SLOKAM 17
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
SRI STHUTHI SLOKAM 18
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
SRI STHUTHI SLOKAM 19
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
SRI STHUTHI SLOKAM 20
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
SRI STHUTHI SLOKAM 21
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
SRI STHUTHI SLOKAM 22
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
frequently).

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
SRI STHUTHI SLOKAM 23
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
Dayaa”.

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
Father.
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
soubhAgyams.



24th SlOkam: KalyANAnAm --- For gaining all desired Phalans
SRI STHUTHI SLOKAM 24
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
SRI STHUTHI SLOKAM 25
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.

Panniru Naamam

OORDVA PUNDRA DHAARANA DHYANA SLOKAS
The following Dhyana Slokas are recited when applying the vertical pointing marks on the forehead and other parts of the body (Oordva PuNdrams). The belief is that we consecrate the deity forms of Lord Sriman Narayana presiding over the respective spots, surrendering ourselves to them and seeking protection.

Swami Desika has also confirmed this in his Tamizh Prabandham, ?Panniru Tirunaamam?. This Prabandham is dedicated to Lord Varadan of Kanchipuram where Swami Desika offered his surrender (Bhara SanarpaNam). In this, Swami gives details of the name of the deity form, color, weapons, direction faced, and the spot on which the respective marks are to be applied on our body.

Let us first enjoy the meaning of the Slokas. The meanings of Swami Desika?s Paasurams will follow in the next Issues. Later on, we will consider certain doubts and also explain the practice from a scientific perspective.

Slokam 1
Chatus Chakram Namasyaami Kesavam kanakaprabham /
NaaraayaNam ghana syaamam chatus sankham namaamyaham /
Meaning:
I prostrate to Lord KESAVA who appears with a golden hue and wields four DISCS (Chakram), I genuflect before Lord NAARAAYANA who shines like the dark rain bearing clouds and adorns four CONCHES (Sangam)

Slokam 2:
Madhavam maNi pankaabham chinthayaami Chatur Gadham /
Chandrbhaasam chatus Saarngham govindam abi samsrayE //
Maening:
I meditate on the Lord MASDHAVA who shines like a gem and holds four MACES (Gadha). I take refuge in Lord GOVINDA who has the cool luster like that of the moon and who bears four BOWS (saarngham).

Slokam 3:
VishNum chatur Halam vandE pancha kinchalka sannibham /
Chatur Musalamabjaabham samsrayE Madhusoodhanam //
Meaning:
I salute Lord VISHNU who has the hue of the pollen of flowers and who uses four PLOUGHS (hala). I ponder over Lord MADHUSOODHANA who has the color of the ochre lotus and who commands four mighty PESTLES (musalam).

Slokam 4:
Agni varNam chatu: KaDgam bhaavayaami Trivikramam/
Vaamanam baala sooryaabham chatur Vajram vibhaavayE//
Meaning:
I praise Lord TRIVIKRAMA who blazes like the flame of fire and upholds four sharp SWORDS (KaDgam). I meditate on Lord VAMANA who shines like the young rising SUN and utilizes four THUNDERBOLTS (vajra).

Slokam 5:
Sreedharam punDareekaabham chatu: PaTTa samaasrayE/
Chatur Mudgaram abhyEmi HrisheekEsam thaTith prabham//
Meaning:
I take asylum at the feet of SREEDHARA who is lotus like and employs four weapons called ?PaTTasa?. I eulogize Lord HRISHEEKESA who is like a streak of lightning and deploys four hammers (mudgara)

Slokam 6:
Panchaayudham padmanaabham praNamaami arka rOchisham/
DaamOdharam chatu: Paasam Indrakopa nibham bhajE//
Meaning:
I dedicate myself to the care of Lord PADMANABHA who brightens the sky like the Sun (arka) and shoulders five powerful weapons (panchaayudha). I worship Lord DAAMODHARA who shines like the reddish hue of the insect of the rainy season and who carries four kinds of noose (paasa) in His hands.

Slokam 7:
VaasudEvam upaasEham poornEndhyutha sannibham /
Oordva puNDrEshu iti Sreemaan nityam dhyaayeetha naamabhi://7
Meaning:
I meditate upon Lord VAASUDEVA who shines like a million full moons. One should meditate on these names of the Lord while applying the upward pointing Sacred marks.

MENTION OF PIRAATTI ? IN EACH
After wearing TirumaNN, SreechoorNam has to be worn in between the two white lines, reciting the names of PiraaTTi as follows:
1. Sridevi Prathamam nama
2. dviteeyom amrutOdbhava/
3. Tritheeyam Kamalaa prOkthaa
4. Chaturtham Chandra Sodharee //
5. Panchamum thu varaarOhaa
6. shasTam thu Harivallabhaa /
7. Sapthamam VishNu pathnee cha
8. ashTamam VaishNavee tha thaa//
9. Navamam SaarngiNee ptOkthaa
10. dasamam Deva dEvikaa/
11. Ekaadasam Mahaalakshmee
12. Dvaadasam sura sundaree//
TrayOdasm sadhaa dhyaayEth sarvaabheeshTa pradaayineem/
Evam dhyaathvaa antharaalEshu haridraam dhaarayEth Sriyam//
To Continue: Swami Desika?s Panniru naamam




OORDVA PUNDRA DHAARANAM
SWAMI DESIKA?S ?PANNIRU TIRUNAAMAM?
TANIANS 1 and 2 and PAASURAMS 1 TO 12 AND ?PHALASRUTHI?
- (Anbil Ramaswamy)
-----------------------------------------------------------
As mentioned earlier, Swami Desika has also dealt with the ?Oordva Pundra DhaaraNam? in his Tamizh Prabandham, ?Panniru Tirunaamam?. This Prabandham is dedicated to Lord Varadaraja of Kanchipuram where Swami offered his surrender (Bhara SanarpaNam)

TANIAN 1:
Panniru naamam Tiruvaththi oorappan paadam enru
Nal niram naamam paDai thikku yaavaiyum naam ariya
Thennan thamizh thoDai seeraar kalithurai Odhi eendhaan
Minnuru nool amar vEnkaTa naatha namm DesikanE
MEANING:
? Our Achaarya, Thooppul TiruvEnkaTa naathan, who dons the sparkling white sacred thread on his shoulder, has given for our edification this work in the renowned poetic style of ?KatTTLai Kalithurai? in beautiful Tamizh language, on the feet of the glorious Lord of Hastigiri PeraruLaaLan, detailing the colors, the names, the weapons, the directions etc. relating to the 12 upward strokes of the sacred marks to be worn by Srivaishnavas?.

TANIAN 2:
Kaar koNDa mEnian paada ambuyathai karuthu iruthi
YEr koNDa keerthi Iraamaanujan thun iNai aDi sEr
Seer koNDa thoopul TiruvEnkaTa aariyan seer mozhiyai
Aar koNDu pOtrinum amm maal padathai aDaivikkumE
MEANING:
? Whoever praises the lotus feet of Lord PeraruLaLan who shines with the color of rain bearing dark clouds, and whoever praises the charming and popular feet of Emperumaanaar with the exalted Sri Sookthis of our Acaarya, Thooppul Sri TiruvenkaTanathan is sure to attain the feet of Emperumaan?.

In this, Swami gives some more details like, Name of the deity form, color, weapons, direction faced, and the spot on which the respective marks are to be applied on our body.


SWAMI DESIKA?S
PAASURAMS 1 AND 2 (CORRESPONDING TO DHYANA SLOKA 1)


(Chatus Chakram namasyaami KESAVAM kanaka prabhum
NAARAAYANAM ghana syaamam chatu:sankham namaami aham)

PAASURAM 1:
KEsavanaai ninru keezhai Disaiyilum netriyilum
ThEsuDai aazhigaL naanguDan sem pasum pon malai pOle
Vaasi miguthu enai mangaamal kaakkum marai athanaal
Aasai migutha ayan magha vEdhiyil arputhanE
MEANING:
? This is Lord KESAVA whom I have understood clearly through the Vedas as PeraruLaaLan. This Lord appeared wonderfully in the Yaaga vEdhi of Brahma as Supreme deity. I am sure to be protected for reciting His name. He is having His abode on the Eastern direction and on the forehead of Bhagavatas, and who adorns four brilliant discs (Chakram) and whose body shines like pure and red golden mountain?

PAASURAM 2:
NaaraNaai nal valampuri naalum ugandhu eDuthum
Oor aNi mEgham enavE udaramum mErku ninrum
AaraNa nool thandu aruLaal aDaikkalam koNDu aruLum
VaaraNa verpin mazhai mughil pOle ninra maayavanE
MEANING:
?This is Lord NARAYANA who stands on top of Hastigiri Mountain wonderfully like the cool dark rain bearing cloud moving around. He holds happily His four conches with swirls pointing to the right (valam Puri Sanku). His abode is on the middle of the tummy and is on the west, It is He who published the Vedas (aaraNa nool). He will grant protection to me out of His infinite compassion?

PAASURAM 3 AND 4 (CORRESPONDING TO DHYANA SLOKA 2)


(MADHAVAM maNI pangaabham chintayaami Chatur gadam
chandrabhaasam Chatu: Saarngam GOVINDAM aham aasrayE)

PAASURAM 3:
Maadhava naamamum vaan Gadhai naangum maNi niramum
Odhum muraip paDi yEndhi urathilum mElum algip
POdalar maadhuDan pundhiyil anbaal pugundu aLikkum
Thoodhanum Naathanum aaya tholl athi giri chuDarE.
MEANING:
? This is Lord MADHAVAN, with the color of blue diamond (indrakopam). He is the brilliant flame of Lord of Hastigiri and is anti-deluvian (thol athigiri chuDar). He hid His Paratvam and appeared as a mere messanger to the PaaNDavas thus revealing His Soulabhyam. He wields four mighty maces (gada). His abode is the middle of the chest and in the upward direction. He enters my mind with Periya PiraaTTi who is on the lotus flower and protects me out of His infinite mercy?

PAASURAM 4:
Govindan enrum kuLir madhiyaagik koDiyavarai
YEvum dhanukkaLuDanTherkilum utt kazhuthu ninru
MEvum TiruvaruLaal vinai theerthu ennai aaNDaruLum
Poovan thozhaathi maamalai mEl ninra puNNiyanE
MEANING:
? This is Lord GOVINDAN from whose navel arose the four faced Brahma who constantly meditates upon Him. He stands firmly on top of the Hastigiri Mountain like the cool shine of the full moon. He is the very personofication of Spriritual merit (PuNNiyan). He stands with four mighty bows (dhanus) with arrows darting to destroy evil. His abode is in the South and at the center of the neck. He will destroy my sins and grant refuge to me out of His unlimited grace?

PAASURAM 5AND 6 (CORRESPONDING TO DHYANA SLOKA 3)


(VISHNUM Chatur halam vandE padma kinjalka sannibham
Chatur musalam abjaabham samsrayE MADHUSOODHANAM)

PAASURAM 5:
ViTTu vala vayitrin kann vaDakkum viDaathu ninru
MaTTavizh thaamarai daadhu niram koNda mEniyanaaith
ThoTTa kalappaigal eer iranDaalum thuyar arukkum
KaTTezhir Solaik Kari giri mEl ninra karpagamE.
MEANING:
? This is Lord VISHNU who resides on the Hastigiri mountain surrounded by beautiful ever green groves. He stands as the legendary Karpaga tree ( wish fulfilling tree). His color is like the honey laden pollen of the lotus flower. He holds four giant ploughs. He takes His abode on the north and on the right side of the tummy. He will get rid of my woes and protect me?

PAASURAM 6:
Madhusoodhanan enn valap puyam then kizhakku enru ivatrril
Pathiyaai irundhu pon maadhu urai pangaya vaNNanumaai
Mudhu maa vinaigaL arukkum muyalangaL eer iraNDaal
Madhu aar iLam pozhil vaaraNa verpin mazhai mughiLE
MEANING:
? This is Lord MADHUSOODHANA who stands on top of the elephant mountain that is surrounded by groves. He is like the pleasing rain bearing cloud. His color is that of the lotus. He wields four pestles (musalam). His abode is in the South east and on the right shoulder. And together with Mahaalakshmi, He will destroy all my beginningless sins?

PAASURAMS 7 AND 8 (CORRESPONDING TO DHYANA SLOKA 4)


(agni varNam Chatu: KhaDgam bhaavayaami TRIVIKRAMAM
VAAMANAM baala sooryaabham Chatur Vajram vibhaavayE)

PAASURAM 7:
Tiru vikraman thigazh thee niraththan theLivu uDaivaaL
Uruvik karangaL eer iranDu yEndhi valak Kazhuthum
Seru vikramathu arakkar dikkum sirandhu aaLum irai
Maruvik karigiri mEl varam thandhiDum mannavanE
MEANING:
? This is Lord TRIVIKRAMAN , the Emperor who stands on top of Sri Hastigiri mountain and grants boons. He is like the burning flame of fire in color.In His hands are the four unsheathed swords that shine brilliantly. His abodes are the right side of the neck and the direction where the Rakshasas live and known as ?nairuthi? (South west). As a conqueror, He will afford protection to us?

PAASURAM 8:
vaamanan enran vaama udaramum vaayuvin disaiyum
dhaamam aDaindhu daruna arukkan nirathanumaai
sEma marakkalam sem bhavi eer iraNdaal thigazhum
naa mangai mEviya naan mughan vEDhiyil namm paranE
MEANING:
? This is Lord VAAMANA, our SarvEswaran, Sri PeraruLaaLan who arose from the Sacrificial altar (yaagavEdhi) of Brahma, spouse of Goddess Saraswathi. His color is that of the rising Sun. He resides in the direction of Northwest that is guarded by Vaayu (Lord of winds) and on the left part of the tummy. He wields four red hot thunderbolts (vajraayudham). He acts as the ship that takes us to the other shore of Samsaara (i.e) Moksha.?


PAASURAM 9 AND 10: (CORRESPONDING TO DHYANA SLOKA 5)


(SREEDHARAM puNDareekaabham Chatu: PaTTa samaasrayE
Chatur mudgaram abhyEmi HRISHEEKESAM TaTith prabham)

PAASURAM 9:
Seeraar sireedharanaai sivan dhikkum iDap puyamum
YER aar Idam koNDu ilangu VeN thaamari mEniyanaaip
Paar aaya pattayam eer iraNdaalum bhayam arukkum
Aaraa amudhu athi maa malai mEl ninra achyuthanE
MEANING:
? This is Lord SREEDHARA who is insatiable nectar and stands permanently on top of Hastigiri mountain. He will never forsake (achyuthan). His devotees. His abode is that of Lord Siva (North East) and the left shoulder. His color is that of the white lotus. He holds four weapons called ?PaTTayam?(sharp spear shaped lance) with which he rids us of all fears?

PAASURAM 10:
Enn iDeekEsan irai keezh iDak Kazhuthu enru ivatril
Nannlai minn uruvaai naalu murkarangaL koNDu aLikkum
Pon aghil serndhu alaikkum punal vEgai vaDa karaiyil
Thennan ugandhu thozhum thEna vEdhiyar deivam onrE
MEANING:
? This is Lord HRISHEEKESAN who is the ONLY supreme deity. He stands on the northern banks of river Vegavathi that is washed by gold and fragrant sandalwood. He is the darling of PaNDya king and of the Vaidikas living at Thenambakkam who constantly worship Him. His color is like the sharp lightning that seems to have stayed permanently. His abode is down in the nether regions (keezh) and the left side of the neck. He holds four mighty hammers (mudgaram), with which He will protect us?

PAASURAMS 11 AND 12: (CORRESPONDING TO DHYAN SLOKA 6)


(Panchaayudham PADMANAABHAM praNamaami arka rOchisham
DAAMODARAM Chatur paasam indrakOpa nibham bhajE)

PAASURAM 11:
Emm parpa naabhanum enn pin manam patri manni ninru
Vem por kadiravan aayiram mEviya mei uruvaai
Am ponn karangaLil aimpaDai koNDu anjal enru aLikkum
Sem pon thiru madhiL soozh sindhuraachala sEvaganE
MEANING:
? This is Lord PADMANAABHA, the great warrior who stands in the fortress of Hastigiri protected by huge ramparts of gold. He shines with the red hot brilliance of a thousand Suns. His abode is my mind and on the back of the body. He holds in those golden hands the five weapons (AimpaDai) for protecting us?

PAASURAM 12:
DaamOdaran enran dhaamangaL naalu karangaLir koNDu
AamO tharam ena aagathin utpuram pir kazhuthum
Thaam Ore iLam kadirOne ena enn uLL iruL arukkum
Maa mOgam maatrum madhiL athiyoorin maragathamE
MEANING:
? This is Lord DAAMODAHARA, who shines like the emerald gem called PararuLaaLan. He stays on top of the Hastigiri mountain with four powerful nooses (dhaamam) making us wonder if there can be such an incomparable Lord! His color is that of the rising Sun (iLam kadir) . His abode is both within and without my body and more particularly on the back of the neck. Being there, He will dispel all darkness of ignorance?

PAASURAM 13:
Kathi thiriyum kalaigaLai vellum karuthil vaithup
Pathikku uru thuNai panniru naamam payilbavarkku
Muthikku moolam enavE mozhindha im moonrum naangum
Thithikkum engaL Tiruvathiyoorai sErbavarkkE
MEANING:
This is the Phala Sruthi of this work.
? If one were to recite these 12 names of the Lord with care will acquire the power to vanquish the vain noises made by a-vaidikas. These 12 names will stand as companions to those who desire to develop Bhakti to the Lord. For those who constantly meditate on these 12 names, they will reveal the path to Moksham. These 12 names will taste sweet to Bhagavatas who resort to the Lord of Athiyoor ( Hastigiri)







OORDVA PUNDRA DHAARANAM
A FEW QUESTIONS AND BRIEF CLARIFICATIONS
- (Anbil Ramaswamy)
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1. Chatus Chakram? Why mention same weapon 4 times in each?
Answer:
This has a reference to the Vyuha form of the Lord of which the first is ?Param?. The second form is VUYHA, Sri NARAYANA assumes four forms named 'VASUDEVA; SAMKARSHANA' 'PRADYUMNA' and 'ANIRUDDHA. These are called 'emanations'. The Pancha ratra (lore of five nights) describes in detail what is known as 'Visaka Stupa' an allegorical tower with four levels and four sides. The column consists of four parts called respectively from bottom to top Jagrat (the waking state), Svapna (the dreaming state) Sushupti (Dreamless sleep) and the Turiya (the fourth stage). At the base of the column is the Jagratha sthana, which has four divine forms on the four sides, called VASUDEVA, SAMKARSHANA, PRADYUMNA and ANIRUDDHA respectively facing the East, the South, the West and the North. The activity of this Vyuha is the creation, maintenance and destruction of the world. These forms are bright in colors, with arms and weapons. The Lord is meditated as wielding four weapons in each case as per the Dhyana Slokam of Oordva Pundra Dharanam.
(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)

2. Why Oordva pundram and why Tiryak is not advised.
Answer:
In Srimad Valmiki Ramayanam, -
- Sage Vriddha Jaabaali categorically lays down that ?All those born as Brahmins should wear only the Oordva Pundram? (eructus)
- Sage Sadaadhar further cautions that ?Brahmins should NOT wear the Pundram in the horizontal mode even playfully but should wear only in the upward mode and that one who wears any sacred mark horizontally (tiryak) are indeed fallen souls.
- While discussing the issue, ? ParamEshtya Samhita? lays down that Kshatriyas may wear Oordva pundram with eagle wood (agil) or sandalwood or TirumaNN (White clay).
- Poet Kambar who has learned all these has also confirmed that only by wearing Oordva Pundram that right from Brahma down to every Jiva, can cross the Prakriti mandalam and attain Paramapadam and enjoy eternal kainkaryam to the Lord.?
(Vide page 611 of ?Ramapiraanai KarpOm? by H.H. Srimad Andavan of Poundarika puram Swami Ashramam)

3. Do these signify Lord?s feet?
Answer:
Yes and No. This is only for a constant reminder of adorning the feet of Divyadhamapathis on one?s head. A symbolic representation is worn on the forehead where the mark will be visible, instead of the head itself, The red / yellow mark representing Thaayaar is only to indicate the inseparability of the Lord and Piraatti. (Agalakillen and anaithulagum? aravindalochananai tinaithalavum vidaal). Where the Lord is, she is there too and vice versa.
(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)

4. Why the Lord is made to wear?
Answer:
The ?Tirumuga Mandalam? of the Lord showers His infinite mercy on us. The ?Abhayahastham? (showing His hand in a protective posture) ensures His promise of protection. When? When one surrenders at His feet. Lord Srinivasa, in fact, shows where to surrender. He shows with His hand pointing towards His feet. Did not Lord Krishna advise ?maam ekam SaraNam vraja? meaning to ask us to surrender at His feet? Of all the three mentioned above viz., face, hand and feet ? for us, the feet are the most enjoyable because, they can dispel all our sins. What the face and the hand can offer, the feet offer by removing our sins. Azhwars and Acharyas have never been tired of paying glorious tributes to the TiruvaDi of the Lord. That is why, in temples, our head is blessed to come into contact with ?SaTaari? representing Lord?s feet. May be only to show the glory of His feet that Balamukundan puts His toe in His mouth when lying on a banyan leaf at the time of deluge!
MukundaashTakam clearly says this:
KaraaravindEna padaaravindam MukhaaravindE vinivESayantham /
VaTasya patrasya puTE sayaanam baalam mukundam manasaa smaraami?
?I meditate on the Bala Mukunda who lying on banyan leaf, holds His toe with His hand and puts it into His mouth?
(Mukunda means one who grants Moksham).
Vide page 470 of ? Ramapiraanai KarpOm? by H.H. Srimad Andavan of Poundarika puram Swami Ashramam)

May be the Lord wished to taste what it is in His toe that had captivated the Azhwars and Acharyas so much!

To show to the world the respective roles of ideal Guru and ideal Sishya
He took dual roles as ?Nara? (Sishya) and ?Narayana? (Guru). To show us how we should wear the sacred marks, He sets an example by wearing them Himself!

5. What is the significance of wearing the 12 sacred marks on the various parts of the body?
Answer:
? The human being is a bodily natural one; Naturally, religion hooks the physical aspects of nature like water with those of the human embodiment, synchronizing dramatically the interaction between the two sanctifying each other within the environment of the sacred world. Here, a meaningful meeting takes place between the Macrocosm and the Microcosm.

The human organism has several similarities with the other world 'cosmos'- the body to earth, speech to fire, breath to air etc. The white clay (TirumaNN) worn by Hindu men folk as an auspicious index daily on the forehead especially and over several places on the body by some devout Hindus are constant reminders that they came from dust and would ultimately be returning to dust. The powdered saffron (SrichurNam), the saffron red powder prepared from turmeric roots (Kunkumam) (i.e. crosus sativus) worn by ladies serves the same purpose. This reminder is meant to chasten the mind by highlighting the impermanence and perishable nature of this existence and thus to instill a sense of humility and to dispel ego inherent in humanity.

These `Caste marks' as they are called also serve the purpose in religion akin to the purpose served by badges, medals, stripes etc. in Defense and Police establishments. They constitute what we now know of as `ID' cards that indicate the status and the class of the wearer and the functions they belong to. They are like the `formal' dress insisted upon during parties and special gatherings to differentiate the participants from other `layfolk' and 'mere mortals?!

The principles underlying what we now know as acupuncture and acupressure were developed by our ancestors as acutouch, dispensing with the painful `puncture' and `pressure'. By mere `acutouch' of the various parts of the body with appropriate Mantras, the same effects could be secured, though our ancestors did not spell them out in a way understandable to the so called modern scientific mind.

Modern Computer is activated by soft feather touch of the keys in the keyboard. Similarly, our physical body with the nerve endings would respond to mere soft 'acutouch" provided the touch is administered in conjunction with the appropriate 'Mantras". No puncture or pressure would be needed to activate these nerve endings and the mere touch would do the magic.

Our body is held together by Pranas or life force which moves through meridians - a kind of electrical pathways. These connect various organs and glands with endings in our hands, chest, neck, forehead, stomach, back of neck as also feet, knee joints etc. Just as the arteries carry blood, these meridians carry the life-force energy throughout the body. This system has switches and junction points, which could be activated to regulate supply of life- force to the various parts of the body.
When the flow is interrupted for any reason, disease sets in. The remedy lies in switching on the current by applying a stimulant by a gentle touch at the appropriate end points as aforesaid. This relaxes muscular tension, promotes blood circulation and ensures flow of life force energy to the affected parts by releasing pain killers like endorphins, neuro chemicals etc. and they stimulate an alpha wave response in the brain and pituitary glands thus increasing our energy stock and facilitates diaphragmatic breathing and relieves knuckles - all without our ever noticing it.

During Sandya Vandana, we sprinkle water on these nerve endings and touch them with appropriate `Mantras' and earlier to that, we apply the `Caste marks' with white clay (TirumaNN) and powdered saffron (SrichurNam) at the appropriate places which suck the impurities invisibly. These have been integrated in our daily chores as an in-built discipline.?
(From Chapter 16 Section 3 Karma Yoga? of ?Hinduism Rediscovered? by Anbil Ramaswamy)

6. Red or yellow? Why?
Answer:
Both Red and yellow are mentioned.
Srisuktham which has Vedic authority along with Purusha Suktham mentions in Slokam 4 ?Padma VarNaam? which means ?lotus colored? Though lotus comes in several colors (e.g.) white one on which Goddess Saraswati is found seated, generally it is associated with color ?red?.

There are several references to the use of yellow. A few are as follows:

- The same Sri Suktham Slokam 13 and 14 lend authority for this since they describe Mahaalakshmi as ? PingaLaam? which means ?tawny-colored or ?brownish yellow? and HirNmayeem? which means ?of golden form?. And, we know gold is yellow in color.

- Swami Desika in his Sri Sthuthi Slokam 11 uses the expression ?Taptha jaambhoonadha aabhaa? which means ?One who shines like melted gold? to refer to the color of PiraaTTi. He says that this golden hue of Thaayaar heightens the beauty of the color of the Lord;s ?Hari marakathE? which means ?emerald colored? (and we know emerald is green in color).

Therefore, ?Paramaikanthins who worship PerumaaL and PiraaTTi as the divine couple as the means and the endof meditation use yellow to represent Thaayaar while wearing the Sacred marks along with ThrumaNN to represent PerumaaL.
(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)

7. What if only white or red/yellow alone is worn?
Answer:
White alone:
We know what happened to Soorpanaka who tried to separate the Lord from His spouse. Those who wear only white are considered to belong to ?Soorpanaka party? and face the consequences! Further it is worn alone only for apara karyam (ceremonies related with death)

Red/Yellow alone:
We know similarly what happened to Ravana who abducted Sri Sita away from Her Lord. Those who wear only Red/Yellow are considered to belong to Ravana?s party and face consequences, which Ravana faced!
(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)

8. What if nothing is worn?
Answer:
A forehead without the sacred marks is compared to a barren land especially a ?Smasaanam?, a cremation ground!
(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)

9. Can we rub it off?
It used to be said that Wearing is like ?putting up? a temple and rubbing it off like ?pulling down? a temple. We know that it is PuNyam to construct a temple while it is sinful to demolish a temple. Of course, it can be rubbed off, if faded in part or full accidentally or only one is visible or both are not visible by such fading. We are advised to wear them again immediately after such rubbing off. This is like ?renovation? (JeerNOddhaaraNam) of a temple.
(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)

10. Mode of Sacred mark
Answer:
It would appear that when an AchArya observed that the base of the Sacred mark should touch the ?Moolam?, tip of the nose, one set took it to mean the Interciliary space between the eyebrows or ?top-tip? that links the eyebrows with a U shaped curve while the other took it to mean the ?toe-tip? with a spear- point - like stroke riding on the back of the nose reaching up to the nostrils. We do not know whether the AchArya did not explain what he meant or the Sishyas did not seek a clarification or the AchArya had become unavailable for a clarification! Be that as it may, the practices had come to stay and stay with such disastrous consequences. This is an example of how over -enthusiastic fanatics could blow up even insignificant and inconsequential distinctions to abnormal proportions.

In any linear dispensation, there are 3 locations recognized in Sastras viz. ?Agram?, ?Madhyam? and ?Moolam?. ?Agram? means tip; ?Madhyam? means ?midpoint? and ?Moolam? means the ?root? or ?base?.


Most of us know the Slokam on Lord Krishna:
? Kasturi Tilakam lalaaTa palakE Vaksha SthalE Kousthubam
Naasa agre nava mouktikam kara thalE VENum karE kangaNam??

Here, the words ?NaasagrE nava Mouktikam? are significant. This means that the Lord wears the nose jewel at the tip of the nose. Where is it worn? At the ?toe-tip? which ?Naasa Agra? means,(?toe-tip? and not at the ?top-tip?). Therefore, ?Naasa moolam? must refer to the other end viz. the intercilary space between the eyebrows and the base is said to be at this ?naasa moolam?

Perhaps, this is why followers of Bhagavad Ramanuja - Swami Desika Sampradayam wear the ?base? of the Sacred mark the way they do at the ?moolam? and not ?agram?
(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)