Lakshmi Sahasram : slOkams 41

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SlOkam 41 : The NaamAs that Purify One

 

abhyAsai: pavamAna mantra vitathE: aBlingha bhangyantharai:

AadEsair-agamarshaNasya yamakair-ashtAksharOsyEndhirE

gAyathryA: punarukthibhi: paripaNai: OmkAra pumsookthayO:

suddhim vyAhruthi sOdharai: na bhajathE kO naama tE naamabhi:

 

anvaya Kramam: IndhirE ! PavamAna mantra vitatE : abhyAsai:aBlinga bhangee antharai: agamarshaNasya AadEsai: ashtAksharasya

yamakai: GayathryA: punarukthibhi: OmkAra pumsUkthayO: paripaNai:

vyAhruthi sOdharaI : tE naamabhi: kO naama Suddhim na bhajathE ?

 

(Meaning): Among the mantrams used for consecration are : ApOhishtA

mantrams recited at the beginning of sandhyA vandhanam , PavamAna mantrams

recited during PuNyAhavAchanam , AgamarshaNa mantrams used during the time of

snAnam , AshtAkshari , Gaayathri , yEkAkshari PraNavam , Purusha Sooktham

and VyAhruthi mantram used during prOkshaNam ( sprinkling for pavithrIkaraNam).

Oh Mahaa Lakshmi ! Your NaamAs have the same power to consecrate any one and

any thing . There is none who is outside their power of consecration . Such is

the power and Vaibhavam of Your NaamAs ! Who will fail to be purified by them ?

None !

 

(Comments ): Here , the poet , who is a Parama Vaidhikar and a performer of many

Yaj~nams states from experience that the NaamAs of Mahaa Lakshmi are as powerful

as Mantrams from several Veda Bhaagams :

 

1) PuNyAhavachana Parisuddhi mantram : PavamAna mantram starting with " PavamAna:

suvarjana: " . This is the heart of the PunyAhavachana rites . The sankalpam for

PuNyAhAvachanam states clearly that it is for ganing all types of parisuddhi :

" sareera SuddhyarTam , Aathma SuddhyarTam , sarvOpakaraNa SuddhyarTam ,

Gruha SuddhyarTam Suddhi puNyAvAham vaachayishyE ". This sankalpam clearly

points out the PavamAna mantram is to be recited is for purification of the site ,

body , manas and the utensils used in the AarAdhanam /Yaj~nam . Therefore ,

it is a consecration mantram for removing dhOshams from every thing .

 

Other than PuNyAhavachanam in the households , the PuNyAhavachanam used at

the temples ( VaasudEva puNyAhavachanam ) reiterates Suddhi at many places .

Examples are :

 

SuddhayE VaasudEvasthu laangali SuddhayE taTaa

Pradhyumna SuddhayE chAsthu AniruddhOasthu SuddhayE (3)

 

ashDAthrimsA imE dEvA: SuddhayE lOkapAvanA:

dEvyaS-SriyAdhayassanthu SuddhayE VishNuvallabhA : (19)

 

SuddhayE VainatEyAasthu Pakshi raaD uraga aasana:

SuddhayEasthu guNAdhyaksha: VishvaksEna: prathApavAn (21)

 

VibhO: karishyamANasya YaagasTAnasya SuddhayE

yOgOpakaraNAnAncha SuddhayE yaaga KarmaNAm (27)

 

yEthath puNyAham uddhishDam VishNOr-Yaagahdhi-karmasu

yEthan mantra jalairEva prOkshaNam SuddhiruchayathE (35)

 

The above mantram says that sprinkling of all the sites , vessels used in

VishNu yaagam with the waters consecrated by the VaasudEva PuNyAhavachanam

will remove all aSuddhi and consecrate them for use in the Yaj~nam .

 

2) AapOhishtaa Mantram used at the beginning of daily sandhyA vandhanam

and during the Mantra snAnam has the same putificatory effect .They are for

gaining parisuddhi.

 

3) Similarly , MadhyAhnika prASana mantram ( Aapa: punanthu--) clearly points out

their efffect of achieving purification . Similar are the abhlinga mantrams such as

" AapO vaa idham--) .

 

4) AgamarshaNa mantram : it has the words PunAthu and punanthu often in its midst.

The usage of PunAthu indicates a prayer for purification .

 

5) AshtAksharam : Its sacredness is matchless . "PavithrANAm pavithram yO

Moola Mantra: sanAtana: " is the reference to the purificatory power of this

ancient mantram .

 

6) Gayathri : When we do not recite Gaayathri Mantram daily , one is considered

impure and unfit to do any Vaidhika karmaas ( SandhyAheena: aSuchi: ) .

 

7) PraNava mantram & Purusha Sooktham : They confer special Jn~Anam on

the reciters ( ViSuddhi: paramaa mathaa ).They consecrate the mind .

 

8) VyAhruthi Mantrams : With PraNavam in front , these three VyAhruthi

mantrams are uttered for all purification purposes thru sprinkling with

water and for sarva PrAyascchittha AahUthi in Yagams .

 

Therefore , these 8 Veda and Aagama BhAgams are key for cleansing

and consecration of one's sareeram , upakaraNams and Yaaga BhUmi.

 

The poet points out Mahaa Lakshmi's naamAs confer a similar purification

on those who recite them with devotion .The poet asks a rhetoric question:

 

" tE namabhi: kO naama Suddhim na bhajathE ? "

 

who indeed among the reciters of Your nAmAs not get purified ?

The poet's answer is every one will be purified and recieve

the anugraham of Mahaa Lakshmi .

 

Let us recite some of these NaamAs of Lakshmi for our own purification .

Please add PraNavam before each of these nAmAs :

 

Lakshmyai Nama: , RamAyai nama: , KamalAyai nama: , Sriyai nama:,

sarvabhUtha hithAyai nama: , SudhAyai nama: , HiraNmayyai nama: ,

SubhAyai nama: , PrabhAyai nama: , Padhminyai nama: , SuchayE nama: ,

anagAyai nama: ,VasudhAyai nama: , BhadhrAyai nama: , rEvathyai nama: ,

Sruthyai nama: , anugrahapradhAyai nama: , ParAyai nama: ,JayAyai nama:

 

Sriyai nama: Sritha Sriyai nama: , ThrilOka Sriyai nama: , Jaya Sriyai nama: ,

dheepa Sriyai nama: , dhAna Sriyai nama: , sathya Sriyai nama: , dEva Sriyai

nama: , PuNya Sriyai nama: , Raaja Sriyai nama : , Phala Sriyai nama: , Tapa

Sriyai nama: , Veda Sriyai Nama: , yOga Sriyai nama: , Mahaa Sriyai nama: ,

Brahma Sriyai nama:

 

SarvalOka SaraNyai Nama:

Lakshmi KumAran , Daasan , Oppiliappan Koil VaradAchAri SaThakOpan