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Sri Stuthi-7

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muralidhar rangaswamy • January 28, 1998 


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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