Sri Panchayuta Stotram

~Chitra Iyengar

INTRODUCTION
This is an important sthOthram, where all the Five weapons of the Lord are eulogized.

The order of salutations are (1) Chakram/Sudarsanam (2) Sankham/Paanchajanyam (3) Gadhai/KoumOdhakI (4) Sword/Nandhakam (5) Bow/Saarngam.

Once upon a time, Sriman narayanan looked at His PachAyudhams (nithya sooris)
and commanded them to reach BhU lOkam and be born as SaanDilya, Oupagaaya, Mounjaayana, Kousika and BharadvAja to perform AaarAdhanam for Him there.

The five weapons of the Lord arrived at the dhivya dEsam of ThOthAdhri (VanAchalam) and performed fierce tapas to receive the anugraham of their Lord.

Beautiful descriptions and the power of these 5 weapons of the lord are provided in this SthOthram.

The Phala sruthi section of this SthOthram reminds us that when recited daily this stotram removes all sorrows, sins and fears and bestows auspiciousness on the devotees (samastha DhukkhAni BhayAni sadhya: paapAni nasyanthi sukhAni santhi). Whenever one recites these slOkams during the middle of a tractless forest, fearsome war, in the middle of enemies, floods, fire and unexpected calamities of any kind causing great fear, such a recitation will banish all those fears and provide protection of every sort according to the Phala Sruthi.

SlOkam 1

sphurat sahasrAra SikhAti teevram
sudarSanam bhAskarakoTi tulyam |
suradvishAm prANavinaaSi vishNo:
cakram sadhA aham SaraNam prapadye ||

MEANING:

adiyEn always seeks the refuge of Sriman narAyaNan’s chakram (discus), SudarSanam, which is not only beautiful to behold but also is immensely powerful with thousands of fiery spokes of flames to destroy the enemies of
dEvAs. This mighty weapon of the Lord is resplendent like the crores of Suns,
which have arisen at the same time.

ADDITIONAL COMMENTS:

Sudarsanar is worshipped as the deekshithan in the Yajn~am to destroy those
who harm the BhaagavathAs dear to His Lord. While saluting one angam of
Sudarsanar (viz)., aksham, SrI Koora NaarAyaNa Jeeyar, the composer of SrI
Sudarsna Sathakam extols the unique aspects of the nigraha sakthi of the
Lord’s powerful weapon.

Acting as the sankalpa sakthi of His Lord, Sudarsanar performs the following duties as the Deekshithan of the Yajn~am to destroy those who commit apachArams to those who are near to His Lord (bhAgavathAs)

SlOkam 2

viShNo: mukhOtthAnila pUritasya
yasya dhvani: dAnava darpahantA |
tam pAncajanyam SaSikoTiSubhram
Sankham sadA aham SaraNam prapadye ||

MEANING:
adiyEn always seeks the refuge in Paancajanyam, the divine conch of the Lord
shining like a crore of Moons. Its dhvani arising from the air emanating from the sacred mouth of the Lord strikes terror in the hearts of the asurAs and vanquishes soundly their pride.

ADDITIONAL NOTES:
In NaachiyAr Thirumozhi, ANDAL salutes the white Valampuri conch that usually adorns the upper left hand of the Lord and asks it to share with Her its close relationship to the Lord and the blissful anubhavam of being close to the Lord’s mouth and being filled with the air emanating from that most sacred mouth.

The sound of the white Conch named Paancajanyam (veLLai viLi Sankhu) is of the roopam of PraNava naadham and strikes terror in the minds of the asurAs. They begin to run and their pride as mighty warriors is totally destroyed. During MahA BhAratha Yuddham, our Lord took only the Conch as His weapon and the sound of it resounding through heaven and earth rent the hearts of the sons of DhrutarAshtra. Even today, ParthasArathy at His allikkENi divya dEsam has only the conch as His weapon and AabharaNam on His right hand.

Among the tattvams,
Sudarsanar is recognized as the Manas tattvam
Paancajanyam is recognized as the SaatvIka ahankAram

SlOkam 3

hiraNmayeem mEru samAna sArAam
kaumOdakeem daitya kulaikahantreem |
vaikuNTha vAmAgra karAbhimrshTaam
gadAm sadA aham SaraNam prapadye||

MEANING:
adiyEn always seeks the protection of the golden mace of the Lord known as KaumOdakee. It has the strength equal to Mount Meru, when it comes down on the limbs of the assembly of asurAs and crushes them. It is held lightly by the
blemishless Lord in the palm of His lower left hand to protect His BhakthAs.

ADDITIONAL NOTES:
One of the lakshaNams of Sriman N a a r A y a N a a c c o r d i n g t o PaancarAtra Aagamam is the holding of the golden mace, SrI GuruvAyoorappan with gadhai has 16 Kaumodhakee under his lower left palm. The other three hands of Sriman NarayaNa hold a discus (SudarSanam), a conch (Paancajanyam) and a Lotus flower with its stalk.

Among the tattvams, the mace KaumOdhakee of the Lord is recognized as Mahat tattvam

Slokam 4

rakshO asuraaNaam kaThinOgrakaNThac-
chEdaksharat SoNita digdhadhAram |
tam nandakam nAma hare: pradeeptam
khaDgam sadA aham SaraNam prapadye ||

MEANING:
adiyEn always seeks the refuge in Nandakam, the shining sword of the Lord, which is hard and fearsome. The blade of this powerful sword of the Lord is smeared with the blood of asurAs, who rose against the AasrithAs of the Lord and ended up losing their heads.

ADDITIONAL NOTES:
Among the tattvams, Nandakam, the sharp and shining sword of the Lord is recognized as the Jn~Ana tattvam and its sheath is considered as Ajn~Ana tattvam.

The 41st Paasuram of Swamy Desikan’s adhikAra Sangraham covers the relationship between the various tattvams and the Weapons as well as the AabharaNams of the Lord.
SlOkam 5
yajjyAninAda SravaNaat suraaNaam
cetAmsi nirmukta bhayAni sadya: |
bhavanti daityaaSani baaNavarshi
Saarngam sadA aham SaraNam prapadye ||

MEANING:
adiyEn seeks always the refuge in the powerful bow of the Lord known as saarngam, which showers unceasing downpour of fiery arrows on the opposing
asurAs. The sound of the twang of the bow string of Saarngam during the prayOgam of the asthrams by the Lord chases away the fears of the dEvAs immediately.

ADDITIONAL NOTES:
Andal celebrates the down pour of the arrows from the Lord’s bow, Saarngam in ThiruppAvai: “Saarngam udaittha sara mazhai pOl”.

In Raghuveera Gadyam, Yuddha Kaandham section, Swamy Desikan Salutes the power of the bow Saarngam/KodaNDam in the hands of the Raghu Veeran and the destruction of RaavaNan and his mighty army.

Slokam 6

imam hare: pancamahAyudhAnAm
stavam paThedya: anudinam prabAte |
samasta du:khAni bhayAni sadya:
pApAni naSyanti sukhAni santi ||

MEANING:
The fears, sins and sorrows will be destroyed for those who recite daily this sacred stuti about the Lord’s five unique and powerful weapons. All auspiciousness will embrace them.

Slokam 7 (Concluding Stotram)

vane raNe SatrujalAgnimadhye
yadrcchayApatsu mahAbhayeshu |
idam paThan stotram anAkulAtmA
sukhee bhavet tatkrta sarvaraksha: ||

MEANING:
For anyone finding himself in the middle of powerful enemies, dangerous floods, fierce fires, gruesome battle field, trackless forest with wild animals or any other dangers causing great fright will get rid of all these fears by reciting this sacred stuti about the five weapons of the Lord and will enjoy tranquility and peace of mind.

ADDITIONAL NOTES:
The power of the recitation of the stOtram about the five weapons of the Lord in the middle of all frightening situations and calamities is indicated here. All these prathikoolams will be destroyed and unique anukoolams will result from such a recitation.

The forest alluded to here is the labyrinth of the forest of samsAram, where the Jeevan loses his way and cries out for rescue. It is like the VindhyA forest in which AchArya RaamAnuja lost his way and was rescued by the divya dampathis of Kaancheepuram.

The gruesome battle field is where the Jeevan is assaulted incessantly by the KarmEndhriyams. The Lord as HrusheekESan comes to our rescue then. When we are about to drown in the floods of SamsAram and are about to be sucked by the dangerous whirlpools, Lord as MatsyAvathAran gets hold of us and pulls us to the other shore of SamsAram. We enjoy tranquility by overcoming all these huge fears.

Acharyan thiruvadigale Saranam

Sri Sthavam

~Ravichandran Sowrirajan 

Thaniyan for Swamy Kuseran: 
Srivatsasigna misrEpyO nama ukthimadhImahE | 
yathukthayastrayIkanTE yAnthi manglasUtradhAm ||  

There are 11 slokams in Sri Sthavam of Kuresa. The first five are called Sthotropodhgaatam or introductory verses that express the author's disqualifications to engage in praising the most auspicious Sri Devi. Here Kuresa states that he is acutely aware of his limitations as a poet to undertake such an impossible task. From verse 6, the actual stotram begins (Stotraarambham). The ninth and the tenth verses are in the form of his Prapatti at Her Lotus feet. The eleventh and the final verse of this Sthavam is a prayer to Her to cast Her benovolent glances on him and protect him and us as the prapannas seeking refuge in Her. 

 The Sthavam begins with a prayer to Her(Svasthi Sreer Disadhaat) and Kuresa prays for her blessings of Vaak Samrutti and Bhakti Samrutti (Abundance of poetic skills and wealth of Bhakthi ) during the composition of the sthavam on Her. P.B.Annangraacchaar swamy has constructed the following imaginary dialog between Maha Lakshmi and the supplicant, Kuresa : 

 Kuresa: Svasthi Sreer Disadhaat(Sri Devi ! May thou bless me) 

 Sri devi: My Child! You asked me to bless you with auspiciousness. What would you like? Abundant fame or wealth or progeny or all the three? 

 Kuresa: O, Mother Divine! I do not want the perishable wealth or progeny or Fame. I am standing before you to praise your auspicious qualities to my heart's content. 

 Sri Devi: Kuresa! You are a great poet. You can go ahead anyway. What kind of Svasthi needs to be conferred as a boon by me beyond that? 

 Kuresa: O, My Compassionate Mother! You should not take this attitude. You should bless me with adequate Saraswati Samrutti to undertake this task, which is currently beyond my ability ,given the nature of the loftiness of the subject matter of my sthavam. 

 Sri Devi: Kuresa! You already have been blessed with that gift. Please ask me for something else your heart desires. 

 Kuresa: Mother! It is true that my tongue utters some words skillfully. I do not however have the mellowness and Bhakti to inform my intellect to engage in this holy task. Pleas egive me that type of Jnanam. 

Sri Devi: Kuresa, My dear child! When you wished to offer eulogy to me, you obtained then and there such a Jnanam. If you did not have that Vaatsalyam and a heart steeped in devotion, you would not progress in your efforts. Therefore, Please ask me for some other boons that interests you. 

 Kuresa: O, Supreme Mother ! Your blessings have indeed given me a small measure of Bhakti for You . Please bless me further that it grows into Para Bhakti, Para Jnanam and Parama Bhakti as experienced by the Mudhal Aazhwaars at Thirukkovalur. 

 Sri Devi: Kuratthaazhwaan! You do not need to worry over this. Those three that you desire will grow gradually (KrameNa) as in the case of the three Azhwaars. Why do you wish to ask for some thing that is going to grow anyway? 

 Kuresa: O,Most Merciful Mother! I can not bear to wait for a long time to experience my Bhakti grow through its different stages to become Parama Bhakti . I do not have the stregth to go through that waiting period. Please bless me as I stand before You and make me Your servant (Kinkaran) and receive in return my most humble services. May Your merciful glances fall on me and uplift me! That is ALL I wish to ask as the supreme boon from You ! 

 Sri Devi: Azhwaan! You are so Blessed! I have granted you that boon. Thus begins the Sri Sthavam. 

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Verse 1 of SrI Sthavam : 
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 SvasthiSrIrdhisathAdh asEsha-jagathAm SargOpsarga-sTithee :
Svargam dhurgthimApavargikapadham sarvam cha kurvan Hari:
YasyA veekshya mukham tadhingithaparAdheenO vidhatthE akhilam
kreeDEyam khalu nAnyaTAasya rasadhA syAdhaikarasyAth Tayaa

 The consort of Sri Devi (Ranganatha) engages in His acts of creation, protection and destruction; He blesses Kaivalyaarthins and Mokshaarthins(Prapannas) with the boons of Svargam and Moksham respectively.He punishes those , who deviate from Saastras and sends them to Naraka. During the performance of these tasks , He is motivated and guided by the hints from the facial expressions of Sri Devi, His consort . If He did not synchronize His activities with the expressions originating from His Devi"s eye brows and face,His many duties and activities will not yield Him happiness. He will not feel fulfilled by the performance of these duties.

 May that consort of Sri Ranganatha , who is united with Him at all times, places and states (Eikarasyam) confer auspiciousness 0n me to undertake this onerous task. The Eikarasyam concept is an important theme of Azhwaars. This is why Ramanuja chose the Panguni Uttaram day to offer his Saranagati to the Divine couple, when he saw them physically seated together (Ekapeetam) on that day at Srirangam temple. Swami Desikan has dwelled on this concept in his works; has gone further to underline the related concept of EKASESHITVAM as one of the central principles of Sri Vaishnavam as taught by his Poorvaacharyas. He salutes that extraordinary state of INTERDEPENDENCE of the divine couple in one of his slokas of Sri Sthuti as follows:

 " Vishnu: Tvam cha iti Dwandhvam Anyonya Lakshyam ". O, Sri devi, You and your husband are bound forever by your love for each other. You are never far away from each other even for a moment; both of You with Your limitless, illustrious qualities are a PAIR that can be understood COMPLETELY ONLY through each other. That is why You are introduced as Vishnu Patni and he is known as Sriya: Pathi. That is your extraordinary state of Interdependence .

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Verse 2 of SrI Sthavam : 
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hE SrIrdEvi ! SamasthalOkajananeem ThvAm stOthumeehAmahE
yukthAm bhAvaya Bharatheem praguNaya prEmapradhAnam dhiyam
bhakthim bhandhaya nandayAsrithamimam dhAsam janam Thaavakam
lakshyam Lakshmi ! kaDAkshaveechisruthEs tE syAma chAmee vayam

 Oh Maha Lakshmi! You are the mother of the entire universe and its inhabitants. I wish to offer my praise to You. Please grant me the gift of Vak (Speech ) appropriate for this task! please grow my intellect and devotion to carry out this undertaking ! May my Bhakti become Parama Bhakti through Your blessing! Please accept my Kainkaryam as that coming from one , who has surrendered at Your Lotus feet. Please make me Joyous through the acceptance of my Vaachika Kainkaryam ! May we the Prapannas become the object of the waves of Your most merciful and compassionate glances! This is the verse for which Sri P.B.Anna offered the imaginary dialog referred to above. 

 KurEsar addresses Mahaa Lakshmi as "Samastha Loka Janani " and prays : " amee vayam cha tE katAksha veechi visruthE : lakshyam syAma ". Prayer here is for the people of the land ( amee) and for those , who belong to the Thondar Kulam (vayam) . AzhwAr prays for the waves of SrI DEvi's glances to fall on all . 

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Verse 3 of SrI Sthavam : 
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sthOthram nAma kimAmananthi kavayO yadhyanyadheeyAn guNAn
anyatra thvasathOadhirOPya phaNithi: , saa tarhi vandhyA Thvayee
samyak sathyaguNAbhivarNanamaTO BhrUyu: , kaTam thAdhrusee
vaag VachaspathinAapi sakhyarachanA ThvathsadhguNAarNO nidhou

 In the previous verse, Kuresa said : "Tvaam Sthothum Yeehaamahe". He expressed his desire to praise Her . Now he elaborates on the difference between his Stotra Sabdhaarthams and that of others. He says that the common poets praise either gunaas that are not there in the subject being praised or drably describe the limited qualities of their subject . For instance, a poet may praise a bald man as the one , who has flowing locks of hair and thus describe some thing that is not there in reality. Some other common poets describe the qualities correctly , but find that there is a limited quantity of particulars to describe about their subject. There is not much to praise. Kuresa reveals that he is not hampered by either of these two difficulties, when he attempts to praise Maha Lakshmi and Her Kalyana Gunaas. There is no problem of exaggeration in Her case, since She has all the Auspicious qualities to a state of perfection . Her Kalyana Gunaas are also so abundant that there is no shortage on the subject matter to praise. Her Kalyana Gunaas are limitless and there is no possibility of exhausting them or exaggerating them . Even Hayagreevan , the Lord of speech can succeed in describing adequately Your vast sea of auspicious guNams . 

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Verse 4 of Sri Sthavam : 
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yE vaachAm manasAm cha dhurgrahatayA khyAthA guNasthAvakA :
thAnEva prathi sAmBhujihvamudhithA hai mAmikA bhArathee
hAsyam tath thu na manmahE na hi chakOryEkAakhilAm chnadrikAm
naalam pAthumithi pragruhya rasanAmaaseetha sathyAm thrushi

 Oh Maha Lakshmi! It is impossible to praise adequately Your Kalyana Gunaas with tongue or mind and do justice to them. It therefore becomes a laughable matter, when one atttempts to go about this impossible task. My effort is likethat of the Chakora bird that does not hold back its tongue back and engages itself in drinking gluttonously ALL of the cool rays of the moon as its food , while being fully aware of its limited power to complete that imposible task. Similarly, I am not holding back in my effort to praise all of Your Kalyana Gunaas adequately.

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Verse 5 of SrI Sthavam : 
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kshOdheeyAnapi dhushta Buddhirapi nissnEhOapyaneehOapi tE
keerthim Devi lihannaham na cha BhibhEmyaj~nO na jihrEmi cha
dhuyEth saa thu na thAvathA na hi sunA leeDApi BhageeraTee
dhushyEcchvapi na lajjathE na cha BhibhEthyArthisthu sAmyEcchuna:

 Oh Maha Lakshmi! I am not ashamed to engage in my praise of You inspite of my inadequacies and disqualifications. I know that I have neither exemplary conduct or a sharp intellect informed by Sastra Jnanam. Inspite of these limitations, my praise of You will not become impure. The situation is similar to the lowly dog licking the most sacred waters of Ganga to quench its thirst. The River Ganga is not polluted by the dog"s act and the dog gets its thirst quenched. Here Kuresa equates the sanctity of Maha Lakshmi to the holiness of Ganga and himself to the undeserving dog.

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 Verse 6 of SrI Sthavam : 
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 Eiswaryam mahadhEva vAalpmaTavaa dhrusyathE pumsAm hi yath
tallakshmyA: samudheekshaNAth Tava yatha: sArvathrikam vartatE
tEnaitEna na vismayEmahi JagannATOapi NaarAyaNa:
dhanyam manyatha eekshaNAth Tava yatha: svAthmAnamAthmEswara:

 Oh Ranganayaki! It is said that wealth is of two kinds. One is that , which is experienced here on earth (Eihikam) and the other experienced in Sri Vaikuntam by Mukthas and Nitya Suris(Aamushmikam). Both these types of wealth are enjoyed by a fortunate few as a result of the anugraham of your merciful glances falling on them. The beneficial impact of those glances do not surprise us one bit ! The reason for our belief is that we know already that Your Lord ,who is His Own Master ,considers Himself Kruthaarthan (one , who achieved the purpose of his mission) ,when your glances fall on Him. Kuresa summarizes the special blessed atatus of Sriman Narayana this way:

 " JAGANNATHA: ATMESWARA: NARAYANOPI

TAVA EEKSHANAATH SVAATMAANAM DHANYAM MANYATEH "

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 Verse 7of SrI Sthavam : 
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Eiswaryam yadhasEshapumsi yadhidham soundarya-lAvaNyayO:
roopam yasccha hi mangaLam kimapi yallOkE sadhithyuchyatE
tath sarvam ThvadheenamEva yadhata: SrerithyabhEdhEna vaa
yadhvaa SrImadhitheedhrusEna vachasA Devi ! praTAmasnuthE

 Oh Consort of Ranganatha! Whatever blessings a Chetana possesses as Wealth, Beauty ,goodness and auspiciousness in this world , ALL of these result from You. It is Your (Lakshmi ) sambhandam that makes them qualified in the above manner. Some of them become auspicious by SAAKSHAAT Lakshmi Vachaka Sabdham and the others by Lakshmi VISISHTA Vaachaka Sabdham. Kuresa refers in this verse to two types of auspiciousness thru association with SRI SABDHAM. One is " SRIRITI ABHEDHENA PRATAAM ASNUTEH ". By the very attachment of the Sabdham "SRI" , they attain auspiciousness. Thiru Pathi, Thiru Mangai, Thiru MaaLikai , Thiru ViLakku, Sri Kuresa are examples of the Sakshaath Sabdham. Visishta Vaachaka Sabdhams are illustrated by Srimad Bhagavatam,Srimad Ramaayanam , Srimad Anantha Saras et al.

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 Verse 8 of SrI Sthavam : 
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 Devi ThvanmahimAvathi na: HariNA nApi ThvayA jn~AyathE
yadhyapyEvam aTApi naiva yuvayO: Sarvaj~nathA heeyathE
yannAsthyEva tadhaj~nathAmanuguNaam sarvaj~nathAyA vidhu:
vyOmaAmbhOjam idhantayA kila vidhan bhrAnthOayamithyuchyathE

 Devi ! Even Your Lord does not comprehend fully the limits of your Kalyana Gunaas. For that matter, You Yourself do not know the full extent of Your own auspicious qualities. This lack of awareness does not in any way cause harm to Your title as SARVAJNAI or as the one, who understands every aspect of knowledge. The reason for my view is as follows: Some think that one is a Sarvajnan ,when one possesses knowledge about nonexisting things (e.g) horn of a hare, Lotus growing in the sky, mirage in the desert . One , who prides themselves about knowledge of those nonreal things would be at the head of a group of deluded ones. In Your case, however , the limit to Your Mahima is an unreal thing (i-e), there is no such limit. It is understandable therefore that You do not know about an unreal, nonexisting thing. Hence , there is no dispute on Your Sarvajnatvam. Your "unawareness (Ajnanam)" Is Yataartha Jnanaparaaya Ajnanam and is not a Sarvatvabanjaka Ajnanam. The essence of this verse is that Maha Lakshmi"s auspicious qualities do not have any limit (i-e) they are limitless.

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 Verse 9 & 10 of SrI Sthavam : 
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lOkE vanaspathy Bruhaspaty tAratamyam
yasyA: prasAdha-pariNAmam udhAharanthy
Saa Bharathee Bhagavathee thu yadheeyadhAsee
ThAmm Deva-dEva Mahisheem Sriyam aasrayAma: (9)

 YasyA: kaDAksha-mrudhu-veekshaNa-dheekshaNEna
sadhya: Samullasitha pallavam ullalaasa
viswam viparyaya samuttha viparyayam prAk
ThAmm DEvadEva mahisheem Sriyam AasrayAma: (10)

These two slokas end with the Saranagati statement:" Devadeva Mahishim SRIYAM Aasrayaama: ". 

In the ninth verse, Kuresa states that those,who offer Saranagati at the lotus feet of Maha Lakshmi will be blessed with great scholarship or Vak Samrutti. Kuresa explains that by pointing out that the Goddess of Learning, Saraswati is a Kinkari (Servant ) Of Maha Lakshmi . Therefore, She will bless the Prapannas of Her Mistress with her own blessings . 

In the tenth verse , Kuresa refers to a happening at the time of the Universal Deluge(Pralayam ). At that time , there is no Lakshmi Kataksham on this world. Hence, all chetanas and achetanas are anemic and famished and are in a state resembling death.When Maha Lakshmi took pity on the state of the Universe and thought about casting Her glance at the suffering Universe, that very thought of Her gave new life to the chetanas and achetanas . They became invigourated with energy and strength. Life came back all over. Kuresa sought refuge at Her holy feet , which is the embodiment of Compassion.

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Verse 11 of SrI Sthavam : 
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 YasyA: KaDAksha veekshA-kshaNa-lakshyam lakshithA mahEsA: syu:
SrirangarAja Mahishee Saa mAmapi veekshathAm Lakshmee: (11)

 Kuresa concludes the Sri Sthavam by describing the power of that merciful glance of Ranganayaki. He begs Her to enrich him by casting Her glance on him. In this verse, he reveals that even a second's rest of Her glance on one will result in the acquisition of riches of the kind that have no comparison . That Eiswaryam blessed by Ranganayaki is not the ordinary wealth that disappears with time. It is the unalloyed bliss of Moksham and residence in Sri Vaikuntam as a Muktha Jivan in the company of Divya Dampathis and the Nitya Suris. Kuresa prays for the wealth of Kainkarya- Sampath from Sri Devi in this Sthavam. 

 Swami Desikan elaborated on the brief prayer of Kuresa in his SRI STHUTI . There are 25 verses in Swami Desikan"s Sthuti. The first 12 and the last 12 of them pay tribute to Sri Devi"s Kalyana Gunaas and reveal the Saastric truths about Her YEKASESHITVAM . In the epicenter of this sthuti , in the 13th verse, Swami Desikan celebrates the Pattabhishekam of Maha Lakshmi , when She appeared out of the milky ocean during the time of its churning and became the consort of Maha Vishnu and thereby gave Him the title of Sriya: Pathi. 

 Swami Desikan like Kuresa recognized Her as "Mangalaanaanam Mangalam" and "Sreyo Murthi: ". He reveals that She is the auspiciousness behind all auspiciousness and that She is the embodiment of Benevolence . He points out that in the Yajna of Prapatti , the Jeevan , the property of the Divya dampathis has to be presented as Havis to them in recognition of their role as YEKASESHIS. Swami salutes the divine couple , who are inseperable this way: " Dampathee Yuvaanam Na: Daivatham ". SWamy DEsikan salutes them as equals in the spirit of the Vedas. He adds that the Atman has to be presented as Havis to both of them to conclude one's Prapatti and to receive thereafter the fruit of Moksham through that offering to the Divine Couple. Swami says that the blessed -ones are single- minded about getting Sevaadhikaaram to the Divine Couple practising yEkaseshitva Yogam. Such Prapannas according to Swami Desikan treat the other riches of the world as worthless as the blades of Grass. 

 AdiyEn will conclude this posting on Sri Sthavam with the Dhyana Slokam of the Sri Sthuti of Swami Desikan, who drew his inspiration from the PoorvAchAryAs . Here Swami Desikan sums up the Kalyana Gunaas of Maha Lakshmi in the manner celebrated by Alawandhar in Chatussloki, Ramanuja in Sriranga Gadhyam, Kuresa in Sri Sthavam and Parasara Bhattar in Guna Ratna Kosam . 

The Dhyana Slokam is as follows:

 KALYANAANAAM AVIKALA NIDIHI: KAAPI KAARUNYASEEMAA
NITYAAMODHAA NIGAMAVACHASAAM MOWLIMANDAARA MAALAA I
SAMPAT DIVYAA MADHUVIJAINA: SAMNIDATTAAM SADHAA MEH
SYSHAA DEVI SAKALA BHUVANA PRAARTHANAA KAMADHENU: II

 Here, Swami Desikan recognizes Maha Lakshmi as the Auspiciousness (Mangalam ) behind ALL auspicious objects and Tattvaas. He understands Her as the boundary of Mercy .He sees Her as a Mandaara garland adorning the head of the fragrant Veda Mantraas .He salutes Her as the most precious wealth of the Lord. He points out to us that She is the boon-granting , wish-yielding Kamadhenu for all the worlds. Swami Desikan prays that Maha Lakshmi of such attributes should always reside in his mind. Kuresa prayed for the glances of Maha Lakshmi to fall on him and thereby sanctify him. 

 SrI KooranATa SrIvathsachinhamisra Virachitha : SrIsthava: SampoorNa:

Why do we do pradakshina?

~~Koustubam Neela

Whenever, Hindus visit a temple, one can observe that they circumambulate the idol in a clockwise direction. This is a regular practice which is being done since innumerable years. Have you ever given a thought that why is this done?

Nowadays the main purpose behind visiting a temple is only when one doesn’t get something that he/she desires; be it a job, good health, a spouse, fame, well being of children like their education etc. To put in a nut shell materialistic desires. Other wise nobody has the time to go to a temple. Life has become so fast and the present generation has become very practical. It is only few days before the results that one can see students visiting a temple!

And the prayers are also performed in a give and take manner. For example, “God please help me pass this exam and I will donate 101 coconuts and money” That’s the way people pray nowadays. Even God is no exception to the give and take policy of the people.

Coming back to the topic, let us know why we circumambulate God’s idol in a temple.

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of pradakshina.

Also every point on the circumference of a circle is equidistant from the center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality. God does not see how rich or how poor we are, how famous or infamous we are, so on and so forth.
- krishnaradhe .blogspot

Sriman Narayana is Numero Uno

~Ravichandran Sowrirajan

The fact that Sriman Narayana is Numero Uno has been unequivocally established by Sri Vaishnava Acharyas, drawing extensively from the Vedas, Saasthras, Ithihaasas, Puranas and other time-tested scriptures. He is the means and end of all beings. He is the protector and benefactor of the whole world. His auspicious virtues (திருக்கல்யாண குணங்கள்) are countless and His glory limitless.

Perhaps, because of this the Lord has given us a Thousand Names (Sahasra Naamam) of His through Bhishma for us to sing His greatness, atleast to some extent. The grandsire was in his death-bed after having been pierced by arrows all through the body in the Kurukshethra war. He was waiting for the advent of Uththaraayanam to breathe his last. The power of his penance and will helped him stay alive till such time Dakshinaayanam gave way to Uththaraayanam.

During this period only Bhishma composed the famous Vishnu Sahasranaamam and Bhishma Sthuthi and they formed part of the Mahabharatha as narrated by sage Vyasa.

With Bhishma's death, an era of great wisdom and knowledge was about to come to an end. Hence, Krishna advised Yudhishtira to seek Bhishma's counsel on any and all aspects of life. The resultant dialogue was witnessed by both Vyasa and Krishna.

Yudhishtira posed questions such as 'who is the ultimate Supreme reality', 'by worshipping whom a man attains salvation' and 'what is the easiest way by which mankind can get everlasting happiness, eternal peace and become free from misery and sorrow'. Bhishma's only answer to all these questions was 'Vishnu' and he mentioned thousand names of the Lord, in the process. This is the origin of Sahasra Naamam.

The uniqueness of these names is that even any of these names will bequeath as much auspiciousness as the Lord Himself. The names are as powerful as their owner.

Reciting and even hearing the masterpiece comprising the Lord's glorious names eradicates all evils and bestows auspiciousness. The significance of 'Naama Sankeerthanam' was derived from this. Naama Sankeerthanam, in turn, will eventually pave the way for the ultimate goal — Saraanaagathi. That is why the Lord's names are held in such high esteem in our Sampradaya.

Azhwars and our Acharyas have expressed the greatness of the Lord's names in no uncertain terms. As many as nine Azhwars have sung the glory of these great names. The following is a sample list in the chronological order:

Poigai Azhwar

...ஆயிரம் பேர்ச் செங்கண் கரியானைக் கை தொழுதக்கால். (Mudhal Thiruvanthaadhi - 65)
"Karmas will not occur on those who worship the Lord with a thousand names."

...நாமத்தால் ஏத்துதிரேல் நன்று. (Mudhal Thiruvanthaadhi - 70)
"If You can praise Him by singing His names, it is well done."

Bhuthath-Azhwar

...ஞானத்தால் நன்குணர்ந்து நாரணன் தன் நாமங்கள்... (Irandaam Thiruvanthaadhi - 2)
"If we chant with knowledge Narayana and His many other names, it will secure us a place beside Him."

Peyazhwar

...நாமம் பல சொல்லி நாராயணா என்று... (Moonraam Thiruvanthaadhi - 8)
"Let us praise Him with folded hands, chanting Narayana and His many other names."

Thirumazhisai Azhwars Dasan

செவிக்கு இன்பமாவதுவும் செங்கண்மால் நாமம்... (Naanmukan Thiruvanthaadhi - 69)
"Sweet to the ears are the Lord's Names."

...நின் நாமதேயம் இன்னதென்ன வல்லம் அல்ல... (Thiru-chandha Viruththam - 13)
We are incapable of knowing You by any one particular name (of the many)...

Nammazhwar

...கனியின்மையின் கருக்காய் கடிப்பவர் போல் திருநாமச்சொல் கற்றனமே. (Thiruviruththam - 64)
"We too, not quite blessed with ripe fruit, that is, the Rug Veda, bit (learned) raw fruit, that is, the Lord's names."

அடர் பொன் முடியானை ஆயிரம் பேரானை… இடர் கடியும் மாதா பிதுவாக வைத்தேன்... (Periya Thiruvanthaadhi - 70)
"One with a thick golden crown and a thousand names... I regarded Him as my mother and father"

...பேரும் ஓராயிரம் பிற பல உடைய எம்பெருமான்... (Thiruvoymozhi 1-3-4)
"The Lord who has a thousand different names."

...பணங்கொள் அரவணையான் திருநாமம் படிமினோ... (Thiruvoymozhi 4-1-8)
"Recite the names of the one on the hooded serpent."

...பாடீர் அவன் நாமம் வீடே பெறலாமே. (Thiruvoymozhi 10-5-5)
"If you sing His names you can secure liberation."

நண்ணினம் நாராயணனை நாமங்கள் பல சொல்லி... (Thiruvoymozhi 10-6-3)
"We attained Narayana by chanting His many names."

Periyazhwar

...தொண்டக் குலத்தில் உள்ளீர் வந்து அடி தொழுது ஆயிர நாமம் சொல்லி... (Periyazhwar Thirumozhi 1-1-5)
"Those of you who are in the lineage of devotees, fall at His feet chanting His thousand names."

...நல்வகையால் நமோ நாராயணா என்று நாமம் பல பரவி… பல்லாண்டு கூறுவனே. (Periyazhwar Thirumozhi 1-1-11)
"I shall, in the right way, chant Your name Narayana... and wish You well."

... ஓவாதே நமோ நாரணா என்று… அன்று எனக்கவை பட்டினி நாளே (Periyazhwar Thirumozhi 5-1-6)
"The day on which I didn't chant Namo Narayana... is a day of starving for me."

Andal

... மாமாயன் மாதவன் வைகுந்தன் என்றென்று நாமம் பலவும் நவின்றேலோர் எம்பாவாய். (ThirupPaavai - 9)
"Chant His many names such as Maamaayan, Madhavan, Vaikunthan, etc."

Thondar AdipPodi Azhwar

... நரகமே சுவர்கமாகும் நாமங்கள் உடைய நம்பி... (Thirumaalai - 12)
"The Lord has names which can turn even the hell into the heaven."

Thirumangai Azhwar

... இமையோர்கள் பேர்களாயிரம் பரவி நின்று அடி தொழும் பிரிதி சென்று அடை நெஞ்சே. (Periya Thirumozhi 1-2-8)
"O, heart, reach ThirupPiridhi, where the celestials chant the Lord's thousand names and surrender unto His feet."

... பேர் ஆயிரமும் ஓதுமின்கள் (Periya Thirumozhi 1-5-10)
"Chant the thousand names."

நாமம் பலவுமுடை நாரண நம்பி (Periya Thirumozhi 10-8-4)
"Narayana is the Lord with many names..."

...பேராளன் பேரான பேர்கள் ஆயிரங்களுமே பேசீர்களே. (Periya Thirumozhi 11-6-5)
"Say the thousand names of the Lord."

That Madhurakavi Azhwar and ThirupPaan Azhwar do not figure in the above list is least surprising - the former sung only on Satakopa, his Acharya, and the latter got immersed in the narration of Lord Ranganatha's form. However, Kulasekhara Azhwar's absence is a matter of intrigue.

Of course, the above is not an all-inclusive list and contains only some of the impromptu references emphasising the importance of the Lord's names. There are a few decades dedicated to the greatness of His names, such as, போய்ப்பாடு (Periyawar Thirumozhi 2-3), காசும் கறையுடை (Periyazhwar Thirumozhi 4-6), வாடினேன் வாடி (Periya Thirumozhi 1-1), கேசவன் தமர் (Thiruvoymozhi 2-7), etc.

Sri Andal's penchant for the Dwaadasa Naamas is evident as she has sprinkled them all through Naachhiyar Thirumozhi and, of course, Thiruppaavai in excess of 40 places in all. An analysis would reveal that all except Vishnu occur in Naachchiyaar Thirumozhi, some of them a number of times. The term Vishnu has been used only as a reference to herself, as the daughter of Vittuchiththar (as signature) in the final verses of some of the decades.

It may be noted that our elders have held that we should recite particular names of the Lord before some of our routines — Hari as we wake up, Govinda before we eat, Kesava when we start out, Madhava when we go to bed, etc.

Let us all call out the Lord's name as many times as possible during our daily routines, besides chanting the Sahasra Naamam regularly and derive the benefits accruing from it.

Meet you in the next Note.

எங்கள் தூப்புல் பிள்ளை பாதம் என் சென்னியதே!

Natteri P. Srihari (a) Lakshmi Narasimhacharyar

Thiruvoymozhi (5-1-5 & 5-7-2)

~Ravichandran Sowrirajan

கண்ணபிரானை விண்ணோர் கருமாணிக்கத்தை அமுதை
நன்ணியும் நண்ணகில்லேன் நடுவேயோர் உடம்பிலிட்டு
திண்ணம் அழுந்தக் கட்டிப் பல செய்வினை வன் கயிற்றால்
புண்ணை மறையவரிந்து என்னைப் போர வைத்தாய் புறமே.
(Thiruvoymozhi 5-1-5)

“It was You who gave me the body and the skin to cover and then tied me with ropes and pushed me down the quagmire of sensual pleasures. Since You covered my knowledge thus, You only had to uncover and release me to Bhagavad anubhava”

The Azhwar reflects on why in spite of learning what the Lord’s grace could do, he did not turn to Him so far. He says that the culprit is his association with the body and the sensual interests. It is as if the body was tightly tied down with ropes of ignorance and karma over the layer of the skin, which concealed the ulcer within. \Who is responsible for this? “The very Lord Himself” says the Azhwar.

Nampillai comments that the Azhwar’s condition before and after was like Sri Sita in Asoka Vana waiting for the Lord to release her.

‘Vinnor Amudhai’ refers to the darling of Nithyasuris who enjoy Him afresh every moment.

By ‘Punnai maraiyavarindhu,’ the Azhwr means “It is because this tabernacle of flesh, blood and marrow within is covered with a glossy skin making it appear as if everything was fine. When this deceptive facade is torn down, the ugliness of the body will be revealed with all its loathsome and nauseating rotten flesh fit only to be thrown to dogs. The Azhwar seems to ask whether it was proper on the part of the Lord to let him dwell in such a prison-like body in smug satisfaction so far”.

அங்குற்றேன் அல்லேன் இங்குற்றேன் அல்லேன் உன்னைக்
காணும் அவாவில் வீழ்ந்து நான்
எங்குற்றேனும் அல்லேன் இலங்கை செற்ற அம்மானே!
திங்கள் சேர் மணி மாட நீடு சிரீவர மங்கல நகருறை
சங்கு சக்கரத்தாய் தமியேனுக்கு அருளாயே!
(Thiruvoymozhi 5-7-2)

By ‘Angu utren allen’, the Azhwar means “O God! I have not practised any ‘Saadhana’ to deserve a place in Tiyr Sri Vaikuntam” and by ‘Ingu utren allen’, he means “Since I am always immersed in enjoying Your beauty and qualities, I have not attempted to practise any means prescribed in the Saasthras for observance in this world also. ‘Engu utrenum allen’ implies that the Azhwar says “I do not belong to either or anywhere else”.

On the first two lines, Periyvaachchaan Pillai explains that the Azhwar pleads pathetically thus: “I am unable to come to Your place and enjoy Your proximity. Neither am I one among those ‘Samsaaris’ who have no thought or desire to reach you and therefore, do nothing about it. I have fallen between the stools having lost both the possibilities. I do not belong to the former; as sure as anything, I do not belong to the latter either. I am not able to forget you. I am not able to bear this miserable existence and this excruciating suspense anymore.”

The Azhwar, by ‘Unnaik kaanum avaavil veezhndhu’ means, “I have only one irresistible urge to meet with You. The only thing that keeps me alive is my love for You. Your qualities have enslaved me.”

This is like Lakshmana saying that he was enslaved by the qualities of Sri Rama — “Gunair dhaasyam upaagatha” (Vaalmiki Ramayanam, Kishkindha Kaandam 12.4).

Periyavaachchaan Pillai explains the relevance of ‘Ilangai chetra ammaane!’. “You asked Lakshmana to bring You the bow and arrow. You had to build a bridge across Sethu. You had to organise a battalion. You took all these troubles all for the sake of redeeming Sri Sita. In my case, all this is not necessary. You can save me by mere ‘Sankalpa’. Also, unlike in the case of Sri Sita who had Thrijata to console her, I have nobody here to console me. I am desolate and forlorn.”

There is a further hint in this reference: The Azhwar seems to ask “Was it not You who told Sugriva that if he were to die, You will find no joy even if You win the war and redeem Sri Sita? This shows how deep Your concern is for the one who has surrendered to You. Here I am, having surrendered. Where is your concern and where is your compassion?” (Vaalmiki Ramayanam, Yudhdha KaaNDam 41.4).

The Azhwar further says, “You have taken your abode in the city of Sireevaramanagai whose tall ramparts touch the very moon”. By ‘Sanku Chakkaraththaai, he seems to say “You have the famous conch and discus. Unlike Ramavathaara, You stand here forever ready with Your conch and disc. What are you waiting for?” (A Peek Into Satakopa's Enrapturing Sentiments
Anbil Ramaswamy, U.S.A. in SVDD today )

கம்பனின் ஆழ்வார் மையல்

~Seshadry Narayanan Narayanan 

கம்பனின் ஆழ்வார் மையல்.
இழைத்தா ரொருவரு மில்லா மறைகளை யின்றமிழாற் குழைத்தார் குருகையிற் கூட்டங்கொண் டார்கும ரித்துறைவர் மழைத்தார் தடக்கைக ளாலென்னை வானின்வரம் பிடைநின் றழைத்தா ரறிவுந்தந் தாரங்கும் போயவர்க் காட்செய்வனே.

நாய்போற் பிறர்கடை தோறு நுழைந்தவ ரெச்சினச்சிப் பேய்போற் றிரியும் பிறவியி னேனைப் பிறவியென்னும் நோய்போ மருந்தென்னு நுன்றிருவாய்மொழி நோக்குவித்துத் தாய்போ லுதவிசெய் தாய்க்கடி யேன்பண்டென் சாதித்ததே.

என இவர் பாடுதலான் நன்கறியலாகும். இவர் ஆழ்வாரது திருவாய்மொழியினை எவ்வளவாக மதித்தனரென்பது

Thirumannkaappu, Srichoornam

~Raghunathan Gopalarathnam