Sri Stuthi-7

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Dear Friends,

 

I shall summarize verses 11-14 of the Sri Stuthi in this post. Verses

11 aand 12 establish the attributes of Mahalakshmi Thayar. Verse 13

describes her Pattabishekam and verse 14 is an indication of the

benefits of her merciful glances.

 

11. DattE SobhAm HarimarakatE TAvakI MUrtirAdyA

TanvI TungastanabharanatA TaptajAmbUnadAbhA I

YasyAm GacchantyudayavilayaIrnityamAnandasindhoU

IcchAvEgOllsitalaharIvibhramam VyaktayastE II

 

Your pristine form adorns the auspicious body of Lord VishNu. Your

colour is that of pure gold. Here Swami Desikan refers to the Sri

Sooktam Rk HiraNyavarNAm HariNIm SuvArNa RajastrajAm to establish

Periya Piratti Thayar's golden hued complexion. The pristine form

of Periya Piratti Thayar is described in the vedic salutation

NIvArashUkavattanvI of the Narayana Sooktam. This refers to the Adi

Roopam of Sri. Uttunga Stana BhAra refers to the fact that she

personifies (on account of her character and qualities) the foremost

among women. Swami Desikan then describes the various manifestations

of Periya Piratti Thayar arise from her pristine form, referred to

as the Moola roopam or Adi roopam. Just as waves rise and subside in

the ocean so too various manifestations of Periya Piratti arise from and

merge with the pristine form. Swami Desikan's analogy here is motivated

by Sri AlavandAr's tribute "Chaitanya StanyadAyinI" in the Chatushloki.

 

Bhagavan incarnates and appears in various Vibhava Avatarams

(Narasimhar, Rama and Krishna) and returns to Sri Vaikuntam merging with

his pristine self (Para Vasudeva) upon accomplishing his Avatara Karyam.

Swami Desikan beautifully points out that Periya Piratti too

manifests from her Adi roopam in the Vakshasthalam of the Lord and

joins him in his Avatarams each time. At the completion of the

Avatara Karyam she too returns to the Lord's Vakshasthalam.

 

12. AsamsAram Vitatamakhilam VAngmayam Yadvibhuti:

YadbrUbhangAt Kusumadhanusha: KimkarO MerudhanvA I

YasyAm Nityam NayanashatakaIrEkalakshyO MahEndra:

PadmE TAsAm PariNatirasoU BhAvalEsaIstvadIyaI: II

 

The consort of Brahma, Saraswati, is responsible for all spoken words in

all languages in this universe. She (Parvati) who converted

the Meru mountain into a bow, became a victim of the flowery arrow of

Manmata. Sachi Devi is able to get the undivided attention of

Indra, who has a thousand eyes. All of them attain their status

only because of your will (sankalpam). Just like Periya Piratti holds

sway over the Lord, she confers this boon to other women of the

world to have similar control over their husbands. The inner meaning

here is that Thayar is responsible for Perumal conferring a Prapanna

with his grace. Similarly every wife is instrumental for her husband's

actions. Swami Desikan points out that it is only Thayar who

confers this blessing on other women of the world.

 

13. AgrE Bhartu: SarisajamayE BhadrapITE NishaNNAm

AmborAshEradhigatasudhAsamplavAdutthItAm TvAm II

PushpAsArasthagitabhuvanaI: PushkalAvartakAdyaI:

KlruptArambhA: KanakakalasaIrabhyashinchan GajEndrA: II

 

In this Shlokam, Swami Desikan refers to the Pattabishekam of Periya

Piratti. The salutation BhadrapITE NishaNNAm refers to the fact that

Thayar is seated in a Lotus just like her consort the Lord. The

reference here is to the Dhyana Shlokam of Bhagavan Hayagriva, who is

seated on a lotus (PundarIkE NishaNNA). Thayar is then glorified as

the one who arose from the ocean of milk along with the divine

elixir Amrutam. Thayar of such extraordinary attributes was bathed by a

shower of flowers by the mighty clouds Pushkala and Avartaka. The

golden vessels used for this purpose were brought by the elephants

guarding the eight quarters (Ashta Dikpalakas). The shower

of flowers and the golden vessels are indicative of the rain of gold

coins as blessings of Mahalakshmi Thayar to the Brahmin youth who

approached Swami Desikan for help.

 

The usage of Bhartru indicates that her birth was not through a

mother's womb. Instead it was an Avirbhava from the ocean of milk. In

this verse Swami Desikan also pays tribute to the KUrmAvataram. In

verse 11 Swami Desikan pointed out the Adi roopam of Thayar and her

eternal residence in the blessed body (heart) of the Lord. Here Swami

Desikan states that Thayar, for the purpose of marrying the Lord

, left her residence (the heart of the Kurma Murthy) and arose from

the ocean of milk. BhadrapIta refers to the golden throne on which

Thayar is seated during her Pattabishekam. The connection to

Pattabishekam becomes even more evident when one focusses on the

crowing ceremony of Lord Rama after his return to Ayodhya. At that time,

the Vanaras brought water from the ocean in vessels of gold.

In a similar manner, the Pattabishekam of Thayar took place through

vessels of gold which were brought by the elephants guarding the

eight quarters.

 

Those who contemplate on Mahalakshmi Thayar through this salutation

even for a fraction of a second are sure to be blessed with

undiminishing wealth.

 

14. AlOkya TvAmamrutasahajE VishNuvaksha: SthalasthAm

SApAkrAntA: SaraNamagaman SAvarOdhA SsurEndrA: II

LabdhvA Bhuyastribhuvanamidam Lakshitam TvatkatAkshaI:

SarvAkArasthirasamudayAm Sampadam Nirvishanti II

 

You who are seated in the heart of Lord Vishnu!

Exalted Devas of Indra Lokam surrender to you to secure your

benevolent glances as a means to get rid of their curses. You

arose with Amruta and therefore you are known as

the sister of Amruta (Amruta Sahodari)! On account of your benign

glances, these Devas are restored with their glory which was lost on

account of curses incurred.

 

This Shlokam is the Phala Shruti after the Pattabishekam of Thayar.

Her gaze now falls on the other Devatas. The Sukshmam here is the

wedding of Thayar to Perumal. The Ashta Dikpalakas bathing her with

the water of the clouds is a reference to the ceremonial bridal bath

prior to the wedding. The golden throne (Bhadra PItam) in the previous

Shlokam is now replaced by a eulogy of the throne denoted by Lord Hari's

heart. Her gaze curing the Devas of their curse is a reference

to the fact that her benevolent glance instrumental in the Lord

ensuring that the Devas got Amrutam and were thus rid of their curse

and restored with their original glory.

 

This Shlokam also has deep connections to SharaNagati performed at the

Lotus feet of the Lord. The Baddha JivAtma is akin to the Devas who

have lost their glory due to a curse-in this instance due to association

with Karma. Consequently, the Baddha JivAtma is inextricably bound by

SamsAra. The process of churning the ocean is accomplished by seeking

the guidance of a SadAcharya. At the churning of the ocean, Periya

Piratti Thayar manifests and blesses the Baddha JivAtma with her

benevolent glances. Upon this act, the Lord rushes

to the succour and destroys the sins of the Baddha JivAtma and confers

them with eternal bliss and glory-being constantly engaged in the

service of the Lord and his Bhagavatas.

 

LaksmIm KshIraSamudrarAja TanayAm SrirangadAmeshwarIm

DasIbuta Samasta Deva vanitAm Lokaika Deepaankuram

Srimanmanda KatAksha Labdha Vibhava Brahmendra GangAdharAm

TvAm Trailokya KutumbinIm SarasijAm VandE Mukunda PriyAm

MAtarnamAmi KamalE KamalAyatAkshi Sri Vishnuhrut KamalavAsini

VishvamAtaha

Ksheerodadhe Kamala Komala Garbha Gouri Laksmi Praseeda Satatam NamatAm

SharaNyE

 

Namo Narayana,

 

Muralidhar Rangaswamy

 

 

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[Guest guest]

Dear Friends,

 

Sri Sadagopan provided brilliant insights on verses 11-14 of the

Sri Stuthi. Since the whole group can benefit from his excellent

observations, I am sharing his note on this forum.

 

I had made an error in summarizing verse 12. Sri Sadagopan

has provided the correct interpretation for this verse. I seek

forbearance and forgiveness for this lapse of mine. Thanks again

Sri Sadagopan for catching the error.

 

Namo Narayana,

 

Muralidhar Rangaswamy

**********************************************************************

Dear Rangaswamy :

 

Thanks for yet another informative posting on

the slokams of Sri Sthuthi ( 11 to 14 ) . Each word of

the slOkams used by Swami Desikan have enormous

depths of meanings and Vedic Connotations as pointed

out by you .

 

Here are a few reflections on this posting :

 

You mentioned " Uttanga sthana bhaAra refers to the fact that

she personifies ( on account of her character

and Qualities ) the foremost among women"

 

The passage : tanvee tunga sthana Bhara nathA is the

anvaya kramam , which would benefit from going together.

 

Tanvee refers to the slender form of Her ( neevAra

sUkavadh tanvee) referred to by you .

 

Her body is slightly bent from Her heavy breasts ,

which is a mark of SaamudrikA LakshaNam .

For the One , who incarnated from Samudhram , the

SaamudhrikA lakshaNam is only apt .

Her full breats are tungam ( heavy ) like the slender

(tanvee) creeper that has difficulty holding its fruit

without bending . Her breasts are providing sthanyam

to chaithanyAs as you indicated . Therefore , they are

for a lofty purpose ( tungam again ! ) . Swami describes

another Uttama VadhU ( ANDAL ) in GOdhA sthuthi

in a similar mannner: " sthana Bhara NathAngee " .

 

The two breasts of Mahaa Lakshmi , our Supreme

Mother are said to confer Tungathvanm and Parathvam .

When she is slightly bent from the weight of Her lofty

breasts , She signifies the bent and obdient form

characterstric of VishNu pathnee or a Uttama VadhU .

She demonstrates it in Her pristine form ( Aadhi rUpam )

already .

 

SlOkam 12 : mEru dhanvA yadh brUbhangAth kusuma tanusha:

Kinkara : ---- Here You have indicated that " She ( Parvathi )

who converted the Meru Mountain into a bow , became a victim

of the flowery arrow of ManmathA "

 

This needs to be changed somewhat : Meru dhanvA = Lord

SivA , who used the Meru mountain as His bow as Tripura

SamhAran , Yadh BhrU bahanghAth= by which knitting of

the brows ( puruva neRippAl) , Kusuma Dhanusha:= to

ManmathA with flowers as his arrows , Kinkara: =( sivA) becomes

the servant ( of the above described ManmathA ) .This means

then that Lord Siva with Meru mountain as his bow became

totally under the control of the knitted eye brows ( SamgyA )

of his dear consort , Parvathi .

 

asou parinathi: tvadheeyai: Bhava lEsai: -- AasamasAram vithathamakilam

vanghmayam yadh VibhUthi : ( Sarasvathi becoming the mistress

of all the words arising since Creation ) , SivA becoming the servant

of ManmathA ( being under his sway ) , IndrA's total absorbtion

with the beauty of IndrANI , all of this perfect state ( asou PariNithi:

)

,

are a result of the smallest portion of Your sankalpam ( Tvadheeyai:

Bhava lEsai : Samutthitham ) . All the three Devis , Saraswathi,

Paarvathi

and IndrANi ., are kinkarees of Sri MahA Lakshmee as indicated

by AlavandhAr : BrahmEsAhi Sura Vraja: sadayitha: tvadh Daasa

Daasee gaNA : " . They are under the adheenam of Periya Pratti .

Her Sanklapam , that too a small portion of Her sankalpam

leads to this result of Her sway over them all . " Dasee-

bhUtha samastha deva vanithAm " quoted at

the end of your posting is related to the concept

covered by this slOkam .

 

The 13 th slOkam is a beautiful one that is dedicated to

AbhishEkavalli ThAyAr of ThirukkaNNa mangai .

The rasam of the great Couds ( Pushkalam and Avarthakam )

showering water copiously reminds one of the raining of flowers

to perform Thirumanjana Kaimkaryam . The showers from

the four great mega rAsis have the power to cover

essentially the whole world with their down pour like

the flowers falling from the trees cover the ground

from sight . It is pUmAri ponRa neer perukku .

 

The 14 th slOkam has been described beautifully by you

thru connection to SaraNAgathi in the last paragraph

The Amruthavalli , who resored the lost riches of DevAs

due to DurvAs 's curse has been saluted by you very well .

 

Thanks for this Kaimkaryam related to our Supreme Mother ,

V.Sadagopan

 

 

 

 

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