LakshmI KatAksham

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0in;margin-left:.6in;margin-bottom:.0001pt">Srimate SrivanSatakopa

Sri Vedanta Desika Yatindra Mahadesikaya nama:

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yes">                         LakshmI KatAksham

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      Deepavali

appears to be an appropriate occasion to write about the captioned subject. All

over north of India and in some parts of the south too, LakshmI pUjA is an

intgeral part of the Festival of Lights, with the wealthy adulating Her in

thanksgiving and seeking Her continued benevelonce and the impecunious seeking

Her favours for joining the elite club of the haves. New financial accounts are

commenced on this day, with prayers that the ensuing year be the harbinger of

progress and prosperity.

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0in;margin-left:.6in;margin-bottom:.0001pt">Thus there is an

overwhelming opinion that Sri LakshmI is the Goddess of Wealth and Her

attentions would make one unimaginably rich. The Lakshmi astOttara sata nAma

stOtram, the Lakshmi Sahasranamam, the SrI SUktam etc. have been prescribed in

various Scriptures as sure-shot ways of attaining elusive prosperity and

escaping the pernicious clutches of penury— “sarvaishvarya karam” and “sarva

dAridrya samanam”. The Goddess Herself is described as the destroyer of poverty

(“dAridrya nAsinIm”, “dAridrya dhvamsinIm”) and the bestower of wealth of every

form and description (“dhana dhAnya karIm”). The recitation of this stOtram is

capable of conferring upon us wealth and welfare beyond imagination and making

us richer than KubEra—“ashtaishvaryam avApnOti KubEra iva bhootalE”. Even

persisting poverty, plaguing a person through innumerable births, can be bid

goodbye to, through a pArAyaNam of this stotram—“Shriam avApnOti kOti janma

daridrata:”. Swami Desikan too confirms in Sri Stuti that wherever this Lady’s

glances fall, torrents of affluence vie with each other to fill that

quarter—‘:yasyAm yasyAm disi viharatE Devi drishti: tvadIyA, tasyAm tasyAm aham

ahamikAm tanvatE sampadoghA:”. This sloka tells us that this is the result not

even of a full-fledged look, but of a mere glance from the corner of Her

eye—“apAngai:”.

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0in;margin-left:.6in;margin-bottom:.0001pt">It is thus clear that

LakshmI KatAksham or the benign glance of MahAlakshmI brings us boundless

prosperity. The Celestials had lost all their wealth, power and control over

all the worlds, due to a curse from DurvAsa Maharshi. It was solely due to the

benevolent glances of Sri LakshmI that they regained their lost splendour and

overlordship of the three worlds, confirms the Sristuti—

0in;margin-left:.6in;margin-bottom:.0001pt">“sureEndrA: labdhvA

bhooya: tribhuvanam idam lakshitam tvat katAkshai:”. Any number of such

pramANAs can be quoted in support of Sri Lakshmi’s glances carrying with them

the cascading waves of good fortune, ready to drench the seeker with abundant

doses of the same, for the mere asking.

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0in;margin-left:.6in;margin-bottom:.0001pt">However, is this all 

there is to Lakshmi kataksham? Is it only

the carrier of wealth and prosperity, with little else to offer? Is “Goddess of

Wealth” an adequate description of Sri Mahalakshmi and Her munificence?

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0in;margin-left:.6in;margin-bottom:.0001pt">The answer is “No”, for,

this Lady’s glances have the power to bestow on one whatever one seeks, not

merely riches in the material sense. For instance, if it is wisdom and learning

that we seek, they too are showered by Mahalakshmi in abundant measure. We

might be puzzled and think that such a contention usurps the role of the

so-called “Goddess of Learning”—Saraswati. Without in any way detracting from

Sarasvati Devi’s fame, all her glory is indeed the result of the benign glances

of Sri Lakshmi, says the Sri Stuti, highlighting the fact that while it might

be Sarasvati who bestows wisdom, she derives her power to do so from the

Celestial source, Sri Mahalakshmi—“AsamsAram vitatam akhilam vAngmayam yat

vibhooti:….tAsAm pariNati: asou bhAva lEsai: tvadeeyai:”. Poets, who are in the

know of things as to who is the real source of all inspiration and learning,

pray straight to Lakshmi to drench them with Her benign glances, which would

enable them burst forth in uninhibited and impassioned verse. The skilful

choice of words, the effortless employment of the mot juste, deployment of

phrases and idioms pregnant with purport, a smooth and flowing style which is a

hallmark of facile expression—all these automatically embrace a composer, be it

of prose, verse or song, once Sri Mahalakshmi turns Her merciful glances on

him.

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0in;margin-left:.6in;margin-bottom:.0001pt"> Here is one of the master poets, Sri Parasara

Bhattar, praying to Her for such felicity of expression—

0in;margin-left:.6in;margin-bottom:.0001pt">“Sooktim samagrayatu na:

svayamEva LakshmI:

0in;margin-left:.6in;margin-bottom:.0001pt"> SrI RangarAja mahishI madhurai: katAkshai:”.

0in;margin-left:.6in;margin-bottom:.0001pt">In the aforesaid sloka,

Sri Bhattar is but echoing the words of his illustrious father Sri

Koorattazhwan, who too prays to the Divine Consort to drench him with Her

benign glances, so that appropriate words and idioms would automatically fall

in place, without a laborious search for the same, as indulged in by mundane

authors—

0in;margin-left:.6in;margin-bottom:.0001pt">“yuktAm bhAvaya

bhAratIm….lakshyam Lakshmi katAksha veechi visrutE te syAma chAmI vayam”. 

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0in;margin-left:.6in;margin-bottom:.0001pt">It is this glorious

glance of Piratti that is behind the apparently irreconcilable differences in

birth and life that we encounter in this world. Why should one person be born

with a silver spoon in his mouth, with all that one could possibly wish for,

while another, born at the same time and day, languishes in a cowshed, with not

a blade of grass to call his own, destined to lead a life of misery and penury?

Why is it that some are born as human beings, while others take birth as lowly

animals, worms and as inanimate substances like trees and stones? It is all due

to the presence or absence of the Divine Consort’s benign glances, says Sri

Bhattar in SrI GuNaratnakOsam. Whosoever is the object of Her glorious

katAksham is born as the best and highest of beings like Brihaspati, with all

that is auspicious seeking him out, while one who lacks the same is born as a

hapless tree, unable to fend for itself materially or spiritually—

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0in;margin-left:.6in;margin-bottom:.0001pt">“Saha sthira paritra

savraja Virinchana akinchanai:

0in;margin-left:.6in;margin-bottom:.0001pt">  anOkaha Brihaspati prabala viklava prakriyam

0in;margin-left:.6in;margin-bottom:.0001pt"> idam sadasat AtmanA nikhilam Eva nimnOnnatam

0in;margin-left:.6in;margin-bottom:.0001pt"> KatAksha tat upEkshayO: tava hi Lakshmi tat

tANdavam”

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0in;margin-left:.6in;margin-bottom:.0001pt">Here again, Sri Bhattar

draws inspiration from his father’s verses in Sristavam—

0in;margin-left:.6in;margin-bottom:.0001pt">“lOkE vanaspati

Brihaspati tAratamyam yasyA: prasAda pariNAmam udAharanti”

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0in;margin-left:.6in;margin-bottom:.0001pt">Expanding on the theme,

Sri Bhattar paints a picture of  a

sovereign, seated gracefully on a caprisoned elephant, with a glittering crown

adorning his head, playing with the precious stones dangling from the pearly

umbrella held over his head by adulating acolytes, not deigning even to look at

the monarchs lying with their crowns touching the sand under his feet. He

furnishes another pen portrait, the antithesis of the first one, of another man

in rags, with absolutely no possessions in the world but for his puny and

wasted body, standing at the roadside with lips bared at passersby in

supplication, watching the progression of the Sovereign and his retinue, his

hands held out for the occasional coin tossed at him. Sri Bhattar again

ascribes the chasm of difference separating the Prince and the Pauper, to the

presence and absence of Piratti’s benign glances—

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0in;margin-left:.6in;margin-bottom:.0001pt">“EkO muktAtapatra

prachala maNighaNAtkAri mouLi: manushya:

0in;margin-left:.6in;margin-bottom:.0001pt"> dripyat dantAvalasttha: na gaNayati natAn yat

kshaNam kshONipAlAn

0in;margin-left:.6in;margin-bottom:.0001pt"> yat tasmai tishttatE anya: kripaNam asharaNO

darsayan danta panktim

0in;margin-left:.6in;margin-bottom:.0001pt"> tat tE SrIrangarAja praNayini nayana

udanchita nyanchitAbhyAm”.

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0in;margin-left:.6in;margin-bottom:.0001pt">These are but minor

glories, compared to the monumental magnificence Sri Alavandar ascribes to

Piratti, in his ChatusslOkI. He tells us that the entire process of Creation is

set in motion by the Lord, only after seeking the implicit approval of His

Consort, conveyed through Her consenting glances, but for which the three

worlds would languish as undifferentiated matter, with no means of redeeming

itself. It is only the nectarine and merciful fleeting looks of Piratti that

endow matter with the essence of life and endless prosperity, avers the senior

Acharya—

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0in;margin-left:.6in;margin-bottom:.0001pt">“Ishat tvat karuNA

nireekshaNa sudhA sandhukshaNat rakshyatE

0in;margin-left:.6in;margin-bottom:.0001pt">nashtam prAk tat

alAbhata: tribhuvanam sampratyanantOdayam”

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0in;margin-left:.6in;margin-bottom:.0001pt">Following the same line

of thought, Sri Koorattazhwan too confides in us a Cosmic Secret-- that while

it is the Lord who creates, He does so only at the prompting of and after

ascertaining the mind of Piratti, as expressed through Her beautiful eyes—

0in;margin-left:.6in;margin-bottom:.0001pt">“yasyA veekshya mukham

tat ingita parAdheenO vidhattE akhilam”.

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0in;margin-left:.6in;margin-bottom:.0001pt">Going a giant step

further, the same illustrious author says that it is not only we mortals who

ought to be thankful to Sri LakshmI for our various attainments, but the Lord

too owes His boundless glory and unlimited ishvaryam to the bewitching and

benevolent glances of Piratti—“JagannAthOpi Narayana: dhanyam manyata IkshaNAt

tava yata: svAtmAnam AtmEshvara:”. That on which Her glances fell in profusion

became the Parabrahmam and those on whom they fell sparingly, became exalted

deities like BahmA, Rudra etc. 

Therefore, when the Shruti sings the praise of the Parabrahmam, what it

really extolls is the magnificence of Piratti and Her ambrosial glances, says

Sri Bhattar—

0in;margin-left:.6in;margin-bottom:.0001pt">“apAngO bhooyamsO yat

upari Brahma tat abhoot

0in;margin-left:.6in;margin-bottom:.0001pt"> amI yatra dvitrA: sa cha ShatamakhAdi: tat

adharAt”.

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0in;margin-left:.6in;margin-bottom:.0001pt">The nectarine glances of

Piratti are cool and comforting, laden with waves of maternal love, compassion

and mercy—“sAnuprAsa prakatita dayai: sAndhra VAtsalya digdhai:”—and instantly

relieve us from the unbearable heat and dust of SamsAra, from which we suffer

eternally. The eyes generating these glorious glances resemble black,

rain-bearing clouds, and appear to have taken a vow to save the sick, suffering

and the destitutes—“Arttha trANa vratibhi: amritAsAra neelAmbu vAhai:”.

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0in;margin-left:.6in;margin-bottom:.0001pt">It is not only wealth and

prosperity, wisdom and vAk chAturyam, relief from distress and despair, that

are to be attained from a stray glance from Piratti’s eyes, that shine out as

beacons of mercy—even the ultimate goal to which anyone can aspire, viz.,

Paramapadam or SriVaikuntam, is to be attained easily by just offering Her a

mere anjali (folded palms). What is more, after endowing the bhakta with all

that is auspicious, including the coveted Celestial existence, this Lovely Lady

is seized by shame that She hasn’t done enough for the devotee, who had

performed the anjali. Such is Her generosity that She is prepared to bestow all

that is there is to offer, in return for a mere gesture, but is also ashamed of

not having rewarded the votary adequately—

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”asihvaryam akshara gatim Paramam Padam vA

0in;margin-left:.6in;margin-bottom:.0001pt"> kasmai chit anajali bharam vahatE viteerya

0in;margin-left:.6in;margin-bottom:.0001pt"> asmai na kinchit uchitam kritam iti yathA

amba!

0in;margin-left:.6in;margin-bottom:.0001pt"> Tvam lajjasE kathaya kOyam udAra bhAva:”

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0in;margin-left:.6in;margin-bottom:.0001pt">And if we read this sloka

with a related one from the Stotra Ratnam, it would tell us that this “anjali”

can be performed by anyone, without reference to caste, creed or other

factors—it is not even necessary for the palms to come together in a perfect

posture, the anjali could be by anyone, anyhow—“yathA tathA vApi sakrit

kritOnjali:”. Despite any shortcomings in this respect, it is extremely

effective and attracts Piratti’s glorious glances.

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0in;margin-left:.6in;margin-bottom:.0001pt">What we have seen so far

are but negligible samples of the magnificence attributed to Piratti’s glances(“LakshmI

KatAksham”), the glory of which cannot be fully portrayed even if Swami Desikan

were to reincarnate and sing a thousand verses solely in their praise—a

“VeekshA Sahasram”. Not being endowed with even a billionth of the Acharya’s

wisdom or poetical expertise, we can but pray with Sri Koorattazhwan that the

Divine Consort bless us with Her merciful glances, which are capable of

converting paupers into Princes and Princes into Emeperors—

0in;margin-left:.6in;margin-bottom:.0001pt">“YasyA: katAksha

veekshAkshaNa laksham lakshitA mahEsA: syu:

0in;margin-left:.6in;margin-bottom:.0001pt"> SrI RangarAja MahishIm sA mAmapi veekshatAm

LakshmI:”

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0in;margin-left:.6in;margin-bottom:.0001pt">Srimate Sri

LakshmINrisimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra

Mahadesikaya nama:

0in;margin-left:.6in;margin-bottom:.0001pt">Dasan, sadagopan