Lakshmi 108

Upanyasam Series : Sri Lakshmi Ashtotharam Shatanamam :
Avatharikai & Dhyana Slokas

Sri:
-
Srimathe SriVann Shatakopa Sri Ranganaatha Yatheendhra Mahaa Deshikaaya Namaha
This post is based on an Upanyasam "Sri Lakshmi Ashtotharam Shatanamam " by
Swami Velukkudi Krishnan. Please forgive me for any errors during translation.
Sri Lakshmi Ashtotharam Shatanamam :

Swami Parasara Bhattar in his Sri Guna Ratna Kosam, Slokam 2 says
ullAsa-pallavita-paalita-saptalOkee
nirvAha-kOrakita-nEma kaDAksha-leelAm
Sriranga-harmyatala-MangaLa-dheepa-rEkhAm
SrirangarAja-mahisheem- SriyamASrayAma:
Meaning: HER eye glances, that open up and partially close, are major acts-not to be
thought of as light or ineffective twinkling of the (ordinary) eye. With such eyemovements, She achieves everything! --The creation of the seven worlds, the
protection thereof, etc.
Swami Nadathur Ammal says,

'akarathraya sampannam aravinda nivasinim
asosha jagatistreem vande varada vallabham.'
Introduction:
Meaning of Ashtotharam Shatanamam: Garland of 108 names, Ashta means 8,

Utthara means maximum (adigappadi), Shata means 100. Thus Astothra Shatam
means 8 on 100 i.e 108. 108 names of Mahalakshmi in Stotra form.
Adding OM, Namaha and "nangavathu vetrumai urubhu" makes those names as
Namavalli. Namavalli is recited during archanai. Names : Kesava, madhava,
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Govinda, become Namavali i.e Mantram when it is recited as OM Kesavaya

Namaha, OM Madhavaya Namaha, OM Govindaya Namaha.
Works on SriMahaLakshmi : There are very few grantha on Mahalakshmi.
Why there is not much work on Lakshmi in our shastras ?

o Speaking about Perumal means speaking about Lakshmi too.
o Her Vaibhavam's are limitless and not easy to comprehend.
o Though less it is complete.
Bhagawan is known as SrimanNarayanan, Thirumaal
Piratti, Thayar , Nachiyar are names given to her as per our Sampradayam with
love and respect. "Kurippu peyar" i.e Some specific names as per vedas for
Piratti are Lakshmi, Kamala.
In the end of SriVishnusahasranamam, Paramasivan answers to Parvati's

question about Rama namam. Here in this stotra, Paramasivan answers to
Parvati's question too. Purana's are mostly questions from a person and answer
from a knowledgeable person. The question is acutally on our behalf and
answer is also for us. There are many such conversations in our scriptures like
o Madhurakavi Azhwar asked Nammazhwar
o Yudhistran asked Bheeshmacharya
o Arjun asked Krishna
o Maithreyar asked Parasara Bhattar.
Here, Parvathi conveys her wish to Paramashivan to listen to the Vaibhavam of

SriMahalakshmi. Paramasivan happily explains her the same by listing these 108
names of Mahalakshmi.
The explanation can either be detailed in prose form or explained through

names which mean that details. E.g Damodharan - One who got tied by
Yasodha.Sridharan - One who bears Mahalakshmi on His chest. Similarly, here
Paramashivan explains Piratti's vaibhavam by listing her 108 names.
Lakshmi has Lakshmi Sahasranamam but not as popular like this

Lakshmi Ashtotharam Shatanamam.
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Many slokas we recite will be in Puranas. For some we might not know the
exact situation/context at times. If the slokas are in the Puranas they must
have been told my Rishi's. Rishi's have written these, thinking that it will be
good for people in future. These are not stories as interpreted today. "Kathai"
means "Nadanthathai ulla padi solluvathu". Story means to explain what
actually happened. Ramayana Katha means it is Ram's life story. These are not
"kattu kathai" instead "kattu kattaga yezhuthi vaitha nijamana nadantha
kathai". Whichever Purana or Ithihasa it is from, it all had happened and not
just stories. One can visit related places e.g Ayodhya, places Ram traveled,
places where Krishna lived exist even today.
Prayer to the three Devi's :

Let's pray to the three Devi's of SriMahaVishnu before we start on SriMahalakshmi
Vaibhavam.
Thiruvaimozhi 1.9.4 , 2882

, ,
,
. 1.9.4
udan amar kAthal magaLir thirumagaL maNmagaL Ayar madamagaL
enRu ivar mUvar ALum ulagamum mUnRE
udan avai okka vizhungi Alilaich chErnthavan en ammAn
kadal mali mAyap perumAn kaNNan en okkalaiyAnE
udan amara kAthal magaLir divine consorts of SriVishnu. They possess deep
love wantiing to always be with bhagavAn. Three Devi's are Sri Devi, Bhu Devi,
Neela Devi
o thirumagaL Lakshmi (who has amazing rich form)
o maNmagaL bhUmi dhEvi (who is embodiment of forbearance)
o Ayar mada magaL (most-suitable) Nappinnai who is having great family
heritage and great qualities
thirumagaL periya pirAttiyAr (srI mahAlakshmi) the principal consort of

sarvEsvaran, the empress and the one who is as stated in srI rAmAyaNam
yudhdha kANdam 116.45 na kaschinnAparAdhaythi (there is no one who does
not commit mistakes).
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maNmagaL srI bhUmi pirAttiyAr (bhUdhEvi) the one who teaches emperumAn
should you even see the mistakes? and the one who is the origin of
forbearance.
Ayar madamagaL nappinnai pirAttiyAr (neeLA dhEvi) the one who keeps
emperumAn engaged by her beauty, etc., and hides the mistakes of others.
Another explanation
o thirumagaL is His wealth;
o maNmagaL is the place where it (the wealth) grows;
o Ayar madamagaL the one who enjoys that wealth.
Let's pray to the three devi's before we start on SriMahalakshmi Vaibhavam. Let us
also pray to SriRanga Nachiyar, Alarmel Mangai Thayar, Perundevi Thayar as we start
on Sri Mahalakshmi Vaibhavam.
Organization of the Slokas:

The Lakshmi Ashtotharam Shatanamam organization is as follows
7 Slokas : Avatharikai Slokams - Slokam 1 to 7
2 slokas : Dhyana Slokams - Slokam 8 & 9
14 Slokas which lists the 108 Thirunamam. Number of Names in each slokas
starting from Slogam 10 to Slogam 23 are as follows making it 108 names of
Mahalakshmi.
o Sloka-10 , Names-1-8, # of Names - 8
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7 Slokas on Phala Shruthi - Sloka 24 to Sloka 30
Piratti's Names and meanings of those names :

Mahalakshmi - Name Meaning
1.Lakshathithi Lakshmi - aval lakshikiral. Avaludaiya paarvaikku janangal

yellarum lakshiyamaga aagirargal. So she is lakshmi.
2.Lakshayathe anayaa itha lakshmi - ivalale yellarum kanappadugirargal, Ivalale

yellarum anugrahika padugirargal. Periya Pirattiyarale samsarigal anaivarum
lakshiyamaga parka padugirargal.
She is seeing everyone as a goal. Lakshyam is goal. All the jeevathma's are goal for
Piratti.
What is her goal ? Her goal is how to have all these jeevathma's renounce their
karma(papa/punyam), bestow them with benefits while in this world and finally get
the jeevathma's to Paramathma. Piratti always keeps thinking about the jeevathma's.
Thus jeevathma's are in her thoughts and her goal too. Pirattiyin sinthaikum, arulukku
jeevathmaakal ilakaga irukirargal. So she is lakshmi.
She speaks to Paramathma to forgive the mistakes of the Jeevathma and thus leading
the jeevathma to moksham. Because of this goal of her's she is named
"Purushakaraha".
Lakshmi : Name Meaning
Jeevathmas are graced by Piratti. Avalale Kadakshikka Padugirom.
Lakshathithi lakshmihi - Nam yellaraiyum yeppadi rakshikalam yendru sindhithu konde
irukkiral & hence called as lakshmi
Sri: - Name Meaning
Mahalakshmi's most popular name is Sri: which is just one syllable word.
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Alavandar says in Chatusloki says that i am unable to explain this one syllable word
how will i explain the word which is her name in 10,000 Syllable.
6 meaning of Sri: - The important name of Sri Mahalakshmi
1.Shrayathe - She prostrates/resorts to SrimanNarayana
2.Shriyathe - She is resorted to all (others/all human beings)
3.Shrunothi - ketkiral - She listens to all our confessions i.e pleads from the human
beings
4.Shraavayathi - ketpikkiral- She makes Narayanan to listen to all the troubles of
human beings. Ketka vaikkiral - She ensures Narayanan listens to all the troubles of
the jeevathma.
5.Shrunaathi - Vetti vidugiral - She frees the jeevathma from the piles of
papam/punyam they possess.
6.Shreenaathi - Serthu vidugiral - She gets us to the lotus feet of the bhagawan
Eesa : Name Meaning
Meaning of Eesanam : Eeshte means "Niyamana samarthyam". Logathai than
niyamikkiral, perumanukku parathanthriyai niyamikkapadigiral.
She appoints the world and she gets appointed by perumal and is dependent on Him.
Kamala : Name Meaning
One who offers the jeevathma to Paramathma and inturn gets Paramathma himself to
the jeevathma.
Meaning of Kamala :
In Kamala, "Ka Mau Lathithi Kamala". This is .
Ka - Paramathma
Ma - Jeevathma
La - koduthu vangukiral - Jeevathma yennum soththai paramathmavukku vangugiral,
paramathmavin kalyana guna anubhavathai jeevathmavukku kodukiral.
Thus she is the bridge between kakaaram and Aakaaram.
Matha : Name Meaning
Manyathe meaning Yellarelaiyum mathipodu nadatha padigiral
Purushakaraha : Name meaning
Piratti has a namam Purushakaraha Purushanai purushanaga akkugiral Purushan
karotitihi purushakaraha.
Purusham korothethi Purushakaraha - She ensures a Purusha(jeevathma) behave like
a true Purusha. Ensures that a jeevathma does not drifts away , ensures that a
jeevathma does not distances from paramathma and instead jeevathma seeks
Paramathma.
Perumal is purushottaman. Purushan is the one who keeps giving Koduthunde
iruppavan purushan. Perumals nature is to give but looking at jeevatmas sins he
gets angry and stops giving.
Piratti talks on our behalf to perumal and pushes him to give us moksham. Once
Piratti does purushakaram then aashrayana sowkarya aapaathaka 4 kalyana gunas are
exhibited by Paramathma - Vathsalyam, Souseelyam, Swamithvam and Saulabhyam.
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Thus Piratti is the Purushakara Bhoothai.

Pasuram to explain her Goal :
Her only lakshyam i.e goal is that jeevathma's should not be stuck in sin and she wants
them to get rid of them.
Nammalwar says 'veri maradha poomel iruppal vinai theerkkume! [
, !]'. If it rains in Tiruvenkatam [Tirumala], it means Lord is
showering His blessings and so Thousands of pasurams flow out of Nammalwar's
mouth! It is not merely His blessings, but Sri Srinivasa, that is in association with Sri
Thayar, the Lord blesses! Nammalwar says that Sri Thayar, Who is seated on a flower
which is filled with fragrance for ever, removes all our sins/ills.
Thiruvaimozhi: 3177:##
,
,
,
. (2) 4.5.11
maari maaRaatha thaNNammalai* vEngadaththu aNNalai,*
vaari maaRaatha paimpoom pozhilsoozh* kurugoornNagar,*
kaari maaRan sadagOpan* sollaayiraththu ippaththaal,*
vEri maaRaatha poomEliruppaaL* vinaitheerkkumE.
(2) 4.5.11
11. In the cool mountains of ThiruvENkadam, it always rains and helps the world.
ThiruvEnkadamudaiyaan, Sri NivAsa PerumAL, stands gracefully (raining His dayA on
the world and helps us) at TirumalA. About Him, AzhwAr has sung 1000 pAsurams;
AzhwAr, sri sadagOpar, was born in Thirukkurugoor. Out of those 1000, these ten
verses (pAsurams) will SURELY and CERTAINLY bless its readers THE MERCIFUL
katAksham of Sri MahAlakshmi. Their karmic diseases will AUTOMATICALLY get cured.
(can anyone be superior or equal to us?)
Navarathiri is Utsavam for Piratti:

Navarathiri is specific for Piratti and the tenth day is Vijaya Dasami where Perumal
becomes Vijayan.
In all temples, on Vijaya Dasami Perumal goes to shoot an arrow ( ambhu poduthal). In
Srirangam, perumal goes to Kattuazhagiya Singar temmple and shoots an arrow.
Shooting an arrow is to mark the victory.
Perumal comes in kuthira vaganam and thus completes the Navarathiri utsavam.
Who is Lakshmi ?
Brahmam miga periyavan, thannai andinavargalai thannakku samamaga perisaga
akkum.
Brahmam is Nithya grahasthan. Sita kalyanam, Andal Kalyanam, Rukmini kalyanam
are done during avathara kalam and we celebrate the same. Azhwar says "agala killEn
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iRaiyum enRu*alarmEl mangai uRaimaar_paa" "

". Thus she does not stay away from HIM even for a short while. Like
how a nature of flower does not stay away from the flower, Piratti is always with
Perumal. Pushpam & Pushpathanmai always stay together.
Lakshmi is Perumal's Unique Identification: Lakshmi is perumal's Swaroopaka
Nirupaka Dharmam :
Refer : Upanyasam Series: Sri Mahalakshmi Vaibhavam : Part 1 for more on this topic
Swaroopaka Nirupaka Dharmam is explained as follows
1. Oru porulai mattru oru porulil irunthu veru paduthi kattum dharmam i.e that one
differentiates an object from others.
2. Yentha oru Dharmam illavittal antha porul porulaga adaiyalame kandu kolla
mudiyatho i.e that one thing which need to exist in that object to identify that
object.
Brahmam is one with Piratti on His chest :
To identify Brahmam we say "Brahmam is the one who has Piratti in his chest"
1. Piratti's presence is needed to identify Narayanan
2. If Piratti is not present in his chest then He is not Narayanan.
3 Mudalazhwar at Thirukkolur Mruganda Maharishi Ashram:
First azhwar lights the light, Second azhwar lights another light.
Third azhwar - Peyazhwar is trying to see who is the person along with 3 of them.
Peyazhwar sees perumal and while he tries to explain Perumal he says "Thirukanden
pon meni kanden..." stating that he saw Mahalakshmi in the chest of
SrimanNarayana.
Thiru kaNdEn, ponmEni kandEn, tigazhum
arukkan aNi niramum kandEn-serukkiLarum
Pon Azhi kandEn Puri Sankham kai kandEn
En Azhi vaNNan pAl indru
Thus Mahalakshmi's presence explained who was standing along with them. Thiru is
Mahalakshmi.
Does he say he saw Mahalakshmi ? Actually he says that i saw Thiru and Maal together
that i could not think of them separately. Thus is the most close relationship between
thiru and maal and Azhwar refers Perumal as Thiru. He must have thought maal as
thiru or he must have seen thiru in maal's chest. Thiruvai maalin thirumarbhil kanden.
Note that Azhwar didn't sing that he saw perumal on whose chest Piratti resides,
instead he assures that since piratti is present that chest must belong to Perumal.
Thus piratti is perumal's swaroopaka Niroopaka Dharmam.
All the other identification about perumal are told after telling "THirukanden"
Thiru is first used to even call maal, Thirumaal.
Thiruvaimozhi, Azhwar sings on Thiruvaattaaru Adi kesava Perumal, Thiru
Thirumarbhile amarthu irukkindra padiyal perumal becomes Thirumaal. Thiru is used
to refer perumal's chest, Piratti, her sitting posture on his chest and Perumal.
Thiruvaimozhi 3846, 10.6.9

8

. 10.6.9
thikazginRa thirumaarbil* thirumangai thannOtum*
thikazginRa thirumaalaar* sErvidamthaN vaattaaRu*
pukazkinRa puLLoor_thi* pOrarakkar kulamketuththaan*
ikazvinRi ennenchaththu *eppozuthum piriyaanE. 10.6.9
Meaning : 9. In His Brightest Chest, He has Periya PiraaTTi seated most gracefully.
That Thirumaal, is gracefully present at ThiruvaTTaaRu. He has got the GarudA as His
vaahanam. The One who fought with the asurAs and destroyed their kulam- has not
ignored and looked down at this lowly self- in stead,He has also stayed in my heart
firmly for ever uninterruptedly. (What a karuNAmoorthy is He!)
Divya Desams in Malayala Naadu : Nanguneri, Trivananthapuram, Thiruvattaru,
Thiruvanparisaaram,
Parasara Bhattar in Slokam 4 of Sri Guna Rathna Kosam explains as follows
VedAnthAs-tatthva-chinthAm Murabhidhurasi Yath-paadha-chihnais-taranthi
Meaning : Time and again VedAnthAs (Upanishads) have to establish the Parathvam
(Supremacy) among Gods. They look for PramANams and signs by which they can go
about this task to settle without doubt the parathvam issue. They come to the
conclusion that Lord VishNu has Paaramyam/Parathvam (Supremacy) over all the
others based on the fact that He alone has the Bhaagyam of being the Consort of
MahA Lakshmee (LakshmI Pathy).
Vedantham consists of many generic statements and vedantham rely on Maha
Lakshmi's presence to establish the Supremacy of Narayana.
While explaining Jagath karanam there are generic statements in Vedantham.Now
Vedantham's were looking for Pramanams and sign to decide who is Jagath Karanam.
Bhattar, in his slokam explains that on Seeing Maha lakshmi on
Narayana's chest and the red kumkuma mark on narayana's chest, Vedantham's
concluded that Narayanan is Jagath Karanam.
Lakshmi is ahamtA: of Narayanan :
Refer : Upanyasam Series: Sri Mahalakshmi Vaibhavam : Part 1 for more on this topic
MahA Lakshmi speaks about perumal and her swaroopam to Indra which is in Lakshmi
Tantram.
In that she says "I am the ahamtA of Brahmam".
aham means "naan" / myself
ahamtA means "naanagira thanmai"
Brahmam has"Brahma thanmai" which uniquely identifies Brahmam and that "Brahma
thanmai" is none other than Lakshmi herself. Lakshmi is thus ahamtA.
Words by Mahalakshmi as told to Indran are in Lakshmi Tantram. As in Chapter/Volume
2
Slokam 12:
sarvAvasthAgatA devI svAtma bhUta anapayinI |
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ahamtA brahmaNa: tasya sAhamasmi sanAtanI ||

In the manifestation of our guNams, we (Brahman and Myself) are indivisible. We both
have identical six PradAna guNams. Like the cool rays emanating from the Moon, I am
the sakti of Brahman reaching out. This Brahman has Me as an eternal presence and as
His consort. That Brahman is never ever separated from Me. If He is saluted as
SanAtanan, I am His SanAtanI. I am His aprutak sakti (indivisible Sakti).
Note: In Vishnu Puranam, Parasarar says that we should keep bhagawan names and
should not call in short form.
Sri Lakshmi Ashtotharam Stotra Meaning : Part 1 : Avathrikai & Dhyana

Slokam
Sri Devyuvacha
Meaning:
Sri Devyuvacha - Parvati says
Devadeva mahadeva trikalajna maheshvara |
Karunakara devesha bhaktanugrahakaraka || 1||
Meaning:
Devadeva - Olipadaithu vilangubhavar. Shiva is filled with radiance & is very happy
because he is going to speak about the Vaibhavam of Lakshmi.
mahadeva - Shiva is Lord of all the Devas
trikalajna - Shiva is the One who is aware about all 3 kaalam(times)
Mahesvara - Shiva is Ishwaran of all Ishwaran
Karunakara - Shiva is filled with Karuna i.e Compassionate one. Shiva is known as
Rudhran. He was called Rudran because he started to run and cry asking for a name
soon he was born from Brahma - "Rodhanachu Dhravanathu Rudraha. Brahma started
giving names for Shiva and gave 8 names - Shivaha, Sthanuhu, Rudraha, sambhuhu
etc. Shiva is responsbile for Samharam. How come someone who is doing samharam
called as Karunakaran ? Rudran is with more karuna when compared to Brahma
because it is Rudran who puts an end to this life in this samsaram which is full of pain
& sorrow. Birth in this samsaram is starting of the experience of pain and death is end
to that pain due to samsaram. Hence shiva is hailed as karunakaran. Nammazhwar in
a Nayika bhavam pasuram says that perumal is not coming, Brahma pushed her into
samsaram and she is ready to hail Shivan if he comes and gives death to her. Sita
while in Ashoka Vanam says "Will not one of these demons give me poison and will not
the mruthyu devatha come and take me". Hence Samhara kadavul, Shivan is hailed as
Karunakaran.
devesha - Master(esa) of Devas
bhakthanugraha karaka - Shiva is the one who graces the bhakthas with what they
wished for. Parvati is using this here since she wants her wish of listening to
SriMahalakshmi Vaibhavam to get fullfilled by the grace of shiva.
Ashtottarashatam lakshmyah shrotumichchhami tattvatah |
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Meaning:
Unmaiyaga Lakshmiyin ashtothrasatham namavai ketka aasai kondu irukiren
Ashtothra shatham - 108 names
Laskhmiyah - Lakshmi's
shrotu michchami - ketka aasaipadugiren
tattvatah - unmaiyaga ( unmai porulaia ketka aasai padugiren)
Ishvara uvacha
Meaning:
Paramashivanar says
Devi sadhu mahabhage mahabhagyapradayakam |
Sarvaishvaryakaram punyam sarvapapapranashanam || 2||
Meaning:
Shiva says "Parvati, the question you asked is a very wonderful important question.
May all listen to the answers i am going to give and know about Nachiyar Vaibhavam".
Note: Mahatma's have given us these slokas and what do we give them in return ?
Reciting them is the only thing we need to do in return.
Devi - O Parvathi Devi
sadhu - Good, You have asked a good question
mahabhage - Parvati is the one with good aishwaryam
mahabahagya pradayakam - This stotra is the one which will bestow punyam ( He is
talking about what will one get on reciting these names..)
Sarvaishvaryakaram - This stotra is the one which will give all types of aishwaryam.
Why it is stated as sarva Aishwaryam ? Aishwaryam means not just wealth instead it
includes all actions done using the senses like seeing, eating, smelling, thinking etc.
Sarva Aishwaryam refers to having wealth and also good health with all these sense
organs so that the wealth can be experienced. One must be in good health to eat the
sweets he have. One must have good mind/intellectual power so that he will be able
to experience Bhagawan. Mind/ Manas is one of the key aishwaryam one need to
possess in order to experience bhagawan. Thus Maha aishwaryam is the mananam
about bhagawan and the experience that results in thinking about Bhagawan.
punyam - Stotra that gives punyam ( This is equivalent to eating feast once the
disease is cured)
sarvapapa pranashanam - Stotra that removes all papam. (This is equivalent to the
disease getting cured)
Note: Rakshagan is one who removes anishtam and bestows ishtam. Rakshanam means
anishta nivaranam, ishta prapagam. Piratti removes the anishtam i.e papam and gives
nishtam i.e punyam. Piratti is rakshakai.
Sarvadaridryashamanam shravanadbhuktimuktidam |
Rajavashyakaram divyam guhyadguhyatamam param || 3||
Meaning:
Sarvadaridryashamanam - Stotra that removes our poverty(yezhmai,thariththriyam).
What is actual poverty ? Is it wealth based ? No. It is mind based - Manasu visalam. It
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is the mental status to help and stay in union with bhagavathas. Piratti cures the
narrow minded nature ( manasu soonyam kazhikkiral), then she gives the mental
attitude to accept everyone, broad minded nature. More one hears about Piratti she
gives the mental attitude that everyone is our relatives, everyone is good and the
wish to stay together.
shravanad- Listening to this. Shravanam means to listen but it also includes
pravachanam (reciting) too. We need to talk about Piratti to as many people other
than just listening about Piratti. We need to share the knowledge we obtain about
Perumal Piratti to others especially our family members. Bhakthi is important to be
passed on to our next generation. It is our responsibility to take it to the next
generation.
bhuktimuktidam - This can be read in two ways 1. Piratti gives Bhakthi and Mukthi.
This means that Piratti bestows the bhakthi needed for mukthi, 2. Piratti gives
Bookthi(good life in this samsaram) and Mukthi(life at Vaikuntam). Thus Piratti takes
care of us in this world and eventually leads us to that world.
Rajavashyakaram - Stotra which will even make the king at one's disposal. Rajavai
kooda vasam paduthum. Raja here is Master.
divyam - This stotra is divyam. things which are not prakrutham is known as divyam.
Everything beyond this material world(prakruthi) is called as divyam meaning
aprakrutham.
guhyadguhyatamam param - This stotra is Secret among all secrets since it has such
important meanings.
Durlabham sarvadevanam chatuhshashtikalaspadam |
Padmadinam varantanam vidhinam nityadayakam || 4||
Meaning:
Durlabham sarva devanam - It is a secret that is not reachable even to the devas but i
am going to explain this.
chatuhshashtikalaspadam - This contains 64 kalai(arts). The stotra themselves
explains the 64 kalai and those who recite the stotra will be excelling in 64 kalai.
Padmadinam varantanam - Padmam thodakamaga varam(karvam) varai. This talks
about the Nava NIdhi's starting from Padmam till Karvam.
vidhinam - nava nidhi's are Padmam, Mahapadmam, Sangam, Makaram, Kachchapam,
kundam, Mukundam, Neelam, Karvam. These nava nidhi's are with Kuberan. One will
get these Nava Nidhi's.
nithya dayakam - Piratti will give those nava nithi's everyday.
Samastadevasa.nsevyamanimadyashtasiddhidam |
Kimatra bahunoktena devi pratyakshadayakam || 5||
Meaning:
Samastadeva - By all devas
samsevyam - recited daily(By all devas), nithyapadi ucharika paduvathai
animadyashtasiddhidam - One who gives the 8 siddhi including anima. Piratti gives
these ashta maha siddhi.
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Notes on Nava Nidhi's :

Nava nidhi's are Padmam, Mahapadmam, Sangam, Makaram, Kachchapam, kundam,
Mukundam, Neelam, Karvam. These nava nidhi's are with Kuberan.
Notes on Ashta Maha Siddhi :
Ashta Maha Siddhi are Anima, Mahima, Garima, lagima, prapthihi, ishitvam,
vashitvam, prakaamyam
1. Anima - ability to take subtle form like atom(anu uruvam). e.g Hanuman. What
it means is that one will get Vinayam (Than adakkam?)
2. Mahima - ability to take huge form e.g Hanuman. What it means is that one will
be huge w.r.t good qualities(gunas).
3. Garima - ability to feel heavy. Fainted Lakshman was very heavy and Ravana
was unable to lift him. What it means is that one will become heavy w.r.t
Bhakthi. Bhakthiyal Bhaaram.
4. lagima - ability to feel light. Hanuman was easily able to lift the fainted
Lakshman since he was very light(lagu). What it means is that one will become
happy which will automatically make him light.
5. prapthihi - wishes coming true. Prapthi means "adaithal, Vaasthu kidaithal".
Praakaamyam means "completing the initiated actions, aasai niraiveruthal".
Both are different.
6. ishitvam - everyone acting as per our wish. Ish means Niyamana Saamarthyam
7. vashitvam - Our Senses acting as per our wish. "Pulangal Nam vasam iruthal"
8. prakaamyam - Praakaamyam means "completing the initiated actions, aasai
niraiveruthal"
Notes about Dronachalam & Govardhanam:
"bahu shrotavyanam vrudhanam brahmananam upasita..." : palaperidathil,
paladhadavai, pala arthangalai ketkavendum.
Dronachalam mountain's son is Govardhana mountain. Pulasthiyar Maharishi wanted to
take Govardhanam to Kasi to do penance. Dronachalam agreed to send his son.
Govardhan also accepted to go but with a cluase that it cannot be kept anywhere on
the way and if done it will stay there forever. Pulasthiyar made govardhan small and
carried it in his hands. As they crossed Brindavan, Govardhan started to think about
Krishna and started to experience Krishna Bhakthi. It started to become very heavy.
Pulasthiyar had to keep it down since it was heavy and thus Govardhan stayed in
Brindavan forever. This is an example for Garima and lagima.
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Kimatra bahunoktena - No point in talking so much, yevalavu solli yenna payan.

devi pratyakshadayakam - Reciting these stotra results in Lakshmi happily appearing
in front of us and giving us her darshan.
Tava prityadya vakshyami samahitamanah shrrinum |
Ashtottarashatasyasya mahalakshmistu devata || 6||
Meaning:
Tava prityadya - you have asked me with preethi and hence i am telling you about
Mahalakshmi. When we want to learn from scholar we need to go and request them
with love/affection. One need to be curious to learn and need to be open minded to
learn. Should not ask just to see what the other person would tell or to test the other
person. One need to have due respect to the scholar and hope that he will tell great
things for one's benefit.
vakshyami samahitamanah shrrinum || - "Since you asked me with so much eagerness
let me tell you and may you listen to it with your mind focussed on what am i going to
say." says Shiva. Thus shiva is getting ready to say and also ensures that Parvathi
listens to it with full focus. It is actually not for Parvati but for us who finds us
difficult to focus our mind.
Ashtothra sathasyasya - 8 on top of 100
MahaLakshmisthu devatha - The devatha for this stotra is Mahalakshmi.
Klimbijapadamityuktam shaktistu bhuvaneshvari |
Anganyasah karanyasa sa ityadih prakirtitah || 7||
Meaning:
Kileem bhijam padamithyuktham - Bhijam(seed) for this stotra is the word(patham)
called "kileem"
sakthisthu Bhuvaneswari - Sakthi for this stotra is ishwari of this Bhuvanam who is
Periya Piratti Lakshmi
Anganyasa tharanyasa: sa ithyathi prakirththitha: - Angayasa, Karanyasa for this stotra
has been explained in the ithihasa puranam in detail. Note that Shiva is not
explaining in detail the anganyasa , karanyasa related to Piratti.
Notes: Anganyasa means places which need to be touched with Angam and Karanyasa
means places which need to be touched with hand(Karam).
Dhyanam
Meaning:
Dhyanam - This refers to the way one need to do dhyanam of Piratti. In order to
mediate on Piratti or Vishnu one need to know the details about them including the
posture - sitting, standing, reclining etc, what types of clothes, what color clothes,
what divine weapons are they holding, what is the form which one need to think when
they meditate on Piratti. All these details are usually told in the Dhyanam sections. If
one does meditate by thinking in this form of Piratti then Piratti prathyaksham
happens.
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Vande padmakaram prasannavadanam saubhagyadam bhagyadam

Hastabhyamabhayapradam maniganairnanavidhairbhushitam |
Bhaktabhishtaphalapradam hariharabrahmadibhih sevitam
Parshve pankajashankhapadmanidhibhiryuktam sada shaktibhih || 8||
Meaning:
Vande - My salutations
padmakaram - This has two meanings. 1. Piratti holds lotus in her hands 2. Piratti's
hands are like lotus. Lotus is known for its softness, chillness, visalamaga paranthu
irukkum, with fragrance. Piratti's hands are menmai, kulumai, visaalam and with
narumanam.
prasanna vadhanam - One with a smiling face. Pun Sirippu. One should have darshan
of Kanchipuram and Srirangam Piratti to see how beautiful is this smile. One need to
bend with vinayam to see piratti's smile which is usually hidden due to the nose pin.
Vadhanam here is to be taken as entire face. Thayar's face blossoms with happiness
when she sees her child in front of her who has come to see her. Ram speaks about
Sita's smile to Lakshman when Sita was abducted. Refer section "9. Ram competes
with Sita to ensure she succeeds :" in Upanyasam Series: Sri Mahalakshmi Vaibhavam :
Part 3 for this incident from Ramayana.
sowbhaghyadham - one who bestows all the mangalam to us. She is the one who gives
us the highest mangalam and pavithram who is Peruman himself. As told in VS He is
pavithram/mangalam among all items. Piratti's grace gives us Perumal to us. So
sowbhaghyam here is Perumal himself.
bhaghyadham - She also bestows the bhaghyam needed to live in this material world
till we are here.
Hasthabyam abhayapratham - One who does abhayapratham using two of her hands.
We might have a question on where does piratti is with abhayahastam on both her
hands. Usually ahayahastam is seen only in one of her hands. One of her hand is
pointing her thiruvadi and another abhayahastam. Both actuall mean "do not worry".
Perumal in Charama slokan in gita says first surrender at my feet and do not worry.
manikanair - mani kootam. Group of ratnam, diamond,pearl, etc..
nanavithair - nana vithamana ratnam - many types of ratnam
bhusitham - She is the one who is adorning many groups of those ratnams on her
thirumeni. They are countless and as of many types. This is like Andal's words "katru
Karavai Pala Ganangal Pole". It is not just karavaigal, it is pala(many)h
ganangal(groups) of karavai(cow).
Notes on Sita's jewels: When sita was starting to the forest with Ram, Dasaratha was
not happy on seeing her removing all her ornaments. He had packed so much jewels
because it was Ram who was supposed to follow the rule of exile and not Sita. Later
Lakshman only pacified and ensured so much jewels is not sent with them since it is
not safe and it is difficult to carry and manage. So they decided to take very few
thiruabharanam only. Those jewels also was very helpful when Ravana abducted Sita.
Sita dropped those jewels on top of Rishiyamukha parvatham which later few Vanaras
happen to collect and give it to sugreevan. When Ram met Sugreevan, Sugreevan
showed those jewels to Ram and asked him to verify if they are Sita's. Ram was so
update and hence asked lakshman to verify. Lakshman could not recognize most of
the jewels and finally identified Sita's
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Noopuram/Golusu/Silambhu/thandai/anklet which is worn closer to the ankle.

Lakshman was able to recognize the anklet because that is the only jewel he had seen
whenever he had prostrated in front of Sita. Lakshman says i have never seen any of
Sita's ornamanet except for her Noopur. Thus Sita's ornaments were helpful to
recognize Sita's whereabouts.
Bhaktha abheeshta bhala pratham - Bhakthas abheestam( wishes/desire ) phala
pratham(one who bestows). She is the one who bestows & fullfilss the wishes of her
devotees as the phalam to them.
harihara brahmathibhis sevitham - She is the one who is prostrated by Hari, Hara and
Brahma. Here one need to understand the meaning properly. This statement will lead
to a question that does Narayana also prostrate in front of her ? Is She greater than
Narayanan ? What to be noted here are - 1. THe order is important. Hari is told first
and then harabramha. It should have been Brahma Hari haran if it has to be owner as
per the order of creation, protection, destruction. But Hari is told first, Hara Brahma
is told next. This is because, Haran and Brahma prostrate in front of her due to daasa
bhavam. She is the vishnu patni, Eshanai for the entire world i.e Ishwari. This is
known as Ekonashesitvam, Except perumal she is the ishwari/head for all, peruman is
head for her. All her adiyars prostrates in front of her due to daasa bhavam and
Peruman prostrates in front of her due to the love/affection/prayanithva
prayuktham. While in ekantam, husband do prostrate due to love. Janakan says during
Sita Kalyanam "Rama Sithaiyin kaiyai un kaiyale pidi". Periyavachan pillai in his
vakyanam has written "eval kaiyai un kaiyale ippa
pidi, ival kaalai un kaiyale appuram pidikalam".
|| --
|
Bala Kandam : 73.26 , "This is Seetha, my daughter, she acquits herself in whatever
duty you undertake. Take her wishfully, let safeness betide you, take her palm into
your palm..." [1-73-26b, 27a]
During Ekantam/antharangam the husband does hold her wife's legs. Even during the
wedding during Ammi mithithal the husband holds the wife's leg using his hands.
This is how we need to understand this line that sevithal by Hari is due to love and
rest all due to daasya bhavam.
parsve - nearby / arugile
panghaja - Lotus
sanghapadma nithibhir uktham - There is this sangha nithi and padma nithi. Piratti is
the one who always as lotus, sangha nithi, padma nithi with her.
satha sathibhihi: - She is always with sakthi(power/strength).
Notes : Now we are meditating on her in that form and she has come and filled our
hearts/mind. Now that she is in our hearts we start to praise her using the next set of
verses.
Sarasijanayane sarojahaste dhavalatara.nshukagandhamalyashobhe |
Bhagavati harivallabhe manojne tribhuvanabhutikari prasida mahyam || 9||
Meaning:
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Sarashijanayane ( Nilaye ?) - Pogaiyil pirantha thamaraiyai iruppidamaga kondavul.

The one who is seated on the lotus which has bloomed in a pond. Nilayam means
vaasasthanam.
sarojahasthe - The one holding lotus and also one whose hand is like that of a lotus.
thavalatharamsugha kandhamalya sobhe - thavala means white/venmai, the one who
is wearing white silk clothes, one who is wearing garland of nice fragrance flowers.
One who is looking beautiful with all those things.
Bhaghavathi - one who has 6 kalyana gunas. Bhagha means jnana, bala, veeryam,
shakthi, aishwaryam tejas.
harivallabhe - one who is peruman's love.
manoghne - one who is aware of our minds. This can be taken as one who is aware of
Hari's mind ( this is implicit looking at their intimacy) but more than that she is the
one who is aware of the minds(prarthanai) of the devotees who come to her. She
reads her devotee's mind and the devotees need not even ask her. There are many
devotees who are hesitant to ask too and she gives them without them asking her.
Thirubhuvanabhoothikiri - bhoothi means aishwaryam/ selva sezhippu. One who
makes the 3 worlds filled with prosperity.
praseetha - arul puriya vendum, please grace us
maghyam - adiyen, please grace for the sake of this devotee.
Dhyana slokas get completed here and the Verses with names of Piratti are starting
from the next verse.
Sri:
-
Sri Lakshmi Ashtotharam Shatanamam : Part 2 :

Sri Parasara Bhattar glorifies periya perumAl as follows
srIsthaNAbharaNam thEja: srIranEchayamAchrayE,
chiNthAmaNi mivOthvAntham uthsangE anantha bhOgina:
Swami Parasara Bhattar in his Sri Rangarajasthavam: SlOkam 7
nama: SriranganAyakyai yadh-bhru-vibhrama bhEdhatha:
IsOsithavya-Vishamya -nimnOnaatham idham Jagath
I pay obeisance to that Goddess Sri RanganAyaki, whose brow-rising and lowering in
turn, have decisive impact in that they will cause the higher-ups and the lower-downs
respectively, (i.e.), the peaks and the troughs in the world; why, it could even make
one the Super-Lord or a servant, She being the all-deciding force.
17
Piratti Vaibhavam are explained in many of our scriptures like vedam, azhwar aruli
cheyal, acharya sri sookthigal. The crux told in those is that
Piratti is complete form of anugraham for her adiyar's.
Piratti removes our sins
Piratti rescues us from Perumal's anger and finally leads us to Perumal.
Piratti sambhandam is pre-requiste before seeking Perumal:

Bhagawan's doesn't do anugraham on a bhaktha without Piratti sambhandam.
This is explained by Nammazhwar in Thiruvaimozhi 2854:
,
, . 1.6.9
dharuma varum payaNnaaya* thirumakaLaar_ thanik kELvaNn*
perumai udaiya piraanaar* irumai vinaikadivaarE. 1.6.9
"The Great Excellent emperumaan, who is the Beloved Chief of ThirumagaL, the One
who is the embodiment of Virtues- can remove the consequences due to our karmaas
(both sins and virtues-and enable us get out of this viscious cycles of births and
deaths)".
Thus Piratti sambhandam is key before perumal's anugraham.
Ram punished those without Sita's anugraham & forgives those with Sita's
anugraham:
Absence of Sita sambhandam and how Ram punished those without Sita's anugraham
can be seen in Ramayanam:
Tadaka, Subhahu killed before sita Kalyanam
16000 rakshashas killed during janasthanam when Sita was not near by
Vali was killed when Sita was in Ashoka Vanam
Maya deer Marichan was also killed by Ram by chasing the deer away from Sita.
Ravanan was also killed when Sita was in Ashoka vanam
Presence of Sita's anugraham & Ram's forgiving nature can also be seen in Ramayanam
Crow - Kakasuran being saved by Sita inspite of a great abhacharam.
Thus, Ram does rakshanam when Sita is around. When Sita is near Ram, the Kakasuran
got rescused. Thus Sita's presence is key in Ram's anugraham. Ram protected
Kakasuran at Chithirakoodam on the river of Mandagini river. Periazhwar says
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"Chitrakutathu iruppa siru kakai mula theenda athirame avan kannai aruthathumo
adayalam".
Ramanyanam: Sundara Kandam : 38 sargam , slokam 34 : ( is it 36.29 ? need to check
TBD)
Sa tamm nipatitam bhUmou sharaNya: shraNagatam
vadArhamapi Kaakutstha: KrupayA paryapAlaya:
Meaning: That Rama, who affords protection, was compassionate and protected that
crow, which fell on the ground( in salutation to Rama) and sought for protection,
eventhough it was apt to be killed."
Out of his infinite compassion and forbearance towards SaranagathAs, Lord Raam
saved the crow's life although it deserved to be killed. Our lord just took one of the
eyes off as punishment and the Kaakam live. That is the display of KshamA of the lord
to the crow, which was a MahAparadhi.
Raman was sleeping with his head on sita. At that time an asuran in the form of a
crow called Jayanthan who is INdiran's son, comes and troubles sita and he injures
Sita's chest which resulted in blood oozing from Sita's chest. Sita tried to push the
crow but the crow kept coming again and again to trouble her. Then she tried to
wake up Ram who was nearby and sleeping. Ram woke up and he saw the crow which
was trying to escape. Ram took a dharbhai (vallanukku pullum ayutham) and he
utterred the brahmaasthra slogam and sent the grass as a weapon. The crow went to
all the loka's and no one helped the crow and finally it came to Ram. Then also it was
not the crow's head which touched Ram's feet instead it was Crow's feet resulting in
another abacharam. Then sita helped the crow and turned the crow's feet towards
Ram's feet. Ram must have killed the crow, instead with all karunai he did the raksha
of the crow. Ram is karuna murthy, porumai, yenna kutram seithalum
maranthuvidugirar. Note that the reference for Sita turning the crow's head towards
Ram's feet cannot be seen in Valmiki Ramayanam but there are reference to that in
Padma Puranam.
Sita's sannidhi or asannidhi decided the punishment given by Ram.
Vali stating that Ram hid and fought because he was confused due to Sita's
absence:
Vali was fiercefully questioning Ram on why he killed him that too by hiding and
shooting an arrow. Finally vali concluded saying "Sita was not her with you and hence
you did such an act of killing me like this".
In Ramayana we find that whenever, Sita is by the side of Rama, those who confront
Rama are saved from death (Surpanakha, Kakasura etc) All the Destructions take
place when Rama is not in the company of Sita. The Divine Mother does not give up
on anybody! Kamban makes this truth come out of the mouth of Vali in a moving
poem:
Koviyal Dharmam Unkal Kulattuthithorkku Ellam
Oviyathu Ezhudavonna Uruvathai Udamai Anro
Aaviyai Janakan Pettra Annathai Amizhdin Vantha
Deviyai Pirinda Pinnar Thigaithanai Polum Seikai Enran
The brief import is: Rajaneedhi is the rightful possession of all your ancestors. After
separation from your Life and the Devi who came from Amrita, you seem to have
19
forgotten what to do. The accusation of Vali is that in the absence of The divine
mother, Rama seems to have forgotten his dharma of protection and compassion for
even the wicked.
Organization of the 108 names in Sri Lakshmi Ashtotharam

Shatanamam's 14 slokas:
Number of Names in each slokas in order are as follows 8, 12, 9...
Slokas with the 108 Names :

Prakritim vikritim vidyam sarvabhutahitapradam |
Shraddham vibhutim surabhim namami paramatmikam || 10||
namami - This is the Kriya Padam, Vinaichol. Meaning is My Salutations, Vanangugiren.
Now the question is who is salutated here and the answer should be "She is salutated"
( ivalai). Note that it has to be in irandam vetrumai urubhu, dwitya vibhakthi. This is
a difference between this stotra and SriVishnuSahasranamam. In
SriVishnuSahasranamam the names are in prathama vibhakthi i,e mudhal vetrumai
urubhu. Hence you do not see Namami in those slokas. e.g Ramanai vanangugiren. In
this "ai" is the second vetrumai urubhu. Thus here there is vinai chol(action verb) i.e
namami and hence in this all the names are in irandam vetrumai urubhu.
1. Prakritim , Om prakrityai namah : Piratti is the MoolaPrakriti i.e base element of
nature during creation.
Piratti is prakruthi (base element), vikruthi (final product) and prakruthi vikruthi
(intermediate products) which are in nature's creation.
2. vikritim, Om vikrityai namah : Piratti is the final products of nature classified as
Vikruthi. The 21 - Vikruthi are the 5 Jnana endriyam,5 Karma endriyam,5 pancha
bhootham,5 Pancha thanmathiram,1 manas.
Piratti is prakruthi (base element), vikruthi (final product) and prakruthi vikruthi
(intermediate products) which are in nature's creation.
Notes on Prakruthi & Vikruthi , Piratti's role in Creation :
Refer Blog ''Sanathana Dharma - Part 14 - Matter, Creation & Dissolution" on

creation.
Refer blog "Upanyasam Series: Sri Mahalakshmi Vaibhavam : Part 1" for the
following,
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o Piratti's role during creation

o Brahmam - Jagath Karanan - creation
o What is the basis on which Shristi is done by Brahmam ?
o What is the motivating factor for Brahmam during creation ?
o Prakruthi, Vikruthi & Piratti :
o Who is the Upadhana Karanam for Jagath ? Is it Brahmam or Piratti ?
o World is born from male & not from female:
o If Brahmam is superior and independent then why does He need to act
as per Piratti's wish ?
o World is born from male & not from female:
o How is Piratti Prakruthim Vikruthim ?
o Greatness of Piratti's kadaksham (gracious blessing):
o Perumal does what Piratti thinks:
3. vidyam, Om vidyaayai namah : Piratti is all forms of vidhya. Piratti is the

Abhimanini devathai for Vidhya.
In SriVishnuSahasranamam, one of the Madhava means "Maa vidhya", One who spreads
the knowledge about Piratti who in turn is all forms of vidhya. Piratti is the
abhimanini devathai for Vidhya. Vidhya means upasanam i.e Bhakthi margam. Bhakthi
yogi's are people who choose bhakthi margam as the means to reach god. Bhakthi is
Upasanam. There are many types of Upasanam. Each type of those upasanam is one
type of vidhya. 32 Vidya's as listed in various Upanishads are Agni Vidya ,Para Vidya
,Akshara Vidya ,Paryanka Vidya ,Ananda Vidya ,Prajapati Vidya ,Ati Mritupasana
Vidya ,Prana Vidya ,Balaki Vidya , Pratartana Vidya ,Bhuma Vidya ,Purusha Vidya
,Brahma Vidya ,Purushatma Vidya ,Chandilya Vidya ,Purushothama Vidya ,Dahara
Vidya ,Raikva Vidya ,Jyotir Vidya ,Sad Vidya ,Kosa Vignana Vidya , Sarva Para Vidya
,Kouraksha Jyotir Vidya ,Shodasakala Brahma Vidya ,Madhu Vidya ,Udgita Vidya
,Maitreyi Vidya ,Upakosala Vidya ,Nyasa Vidya ,Vaishnava Vidya ,Panchagni Vidya
,Vaisvanara Vidya. Piratti is the abhimanini devatha for vidhya.
In Naanmukhan TiruvandhAti 40th Paasurams ThirumazhisaiAzhwar says "adiyEn is now
enmeshed in the net of the Lords sacred feet (noolAtti KELvanAr kaal valayil
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pattiruntEn) , which in turn are caught up in the net of VedAs (kaRkinRa nool valaayil
pattirukkum noolAtti kELvanAr) . He is spoken by all the VedAs as the Supreme Lord of
all the sentients and the insentients in the universe that He has created and is saluted
by the VedAs as Sriya: Pathi ( Consort of MahA Lakshmi) , who rules the world with
Her ." Thus Nool - vedam, NoolAtti - Mahalakshmi, noolAtti KELvanAr - Perumal,
noolAtti KELvanAr kaal valayil pattiruntEn - I am enmeshed in the net of the lord's
sacred feet. Mahalakshmi is enmeshed in the net of vedas, Perumal is enmeshed in
the net of Mahalakshmi's beautiful eyes, I am enmeshed in the net of that Perumala's
sacred feet. kaRkinRa nool valaayil pattirukkum noolAtti kELvanAr kaal valayil
pattiruntEn.
Piratti is the devatha for all types of prosperity be it wealth, knowledge, health. She
is the abhimanini devathai for all types of aishwaryam/selvam.
4. sarvabhutahitapradam, Om sarvabhuutahitapradaayai namah : One who gives hitam
to everyone. Piratti gives the greatest hitam(good) i.e Kainkaryam at Lord's lotus feet
to all(sarva bhootham) jeevathmas.
Important to note is the word hitam which means good/nallathu. They could have
used PriyaPratham instead used HithaPratham. What could be the reason?
What is Hitam & Pritam ? Hitam - what is good for me. Pritam - what i like.
What i like might not be good for me. Piratti is the one who gives us what is good for
us i.e Hitam. Perumal is both Hitam and Pritam for a jeevathma. Piratti gives us
Perumal himself.
Usually father is concerned about Hitam and mother on Priyam w.r.t child. Need to
have balance between Hitam and Pritham. Periya Piratti gives us Hitam. When a
person who focusses on Pritam talks about Hitam, it has more value than the person
who always keeps talking only on Hitam. Hence it is given as Hitam though it is
reference about what Piratti does.
What is Hitam ? Hitam is different for different people. Paramapadha prapthi is
Hitam. But if Piratti gives paramapatham , no jeevathma will be happy. So Piratti
takes a step by step approach by giving aishwaryam first, then kaivalyam to attract
the jeevathma towards the final hitam which is ParamaPadham.
Parasara Bhattar in SriGunaRathnaKosam in slokam 58 says "aisvaryam akshara gatim
paramam padam vaa" as follows,
aisvaryam akshara gatim paramam padam vaa
kasmaichith-anjalibharam vahatE vitIrya |
asmai na kincith-uchitam krutam-ithyathAmBa !
tvam lajjasE kathaya kOyam udArabhAva: |
Meaning: Oh Mother! Let anyone supplicate his hands in anjali form before you.
Enough. You will in Your extreme kindliness agree to give him all affluence, even
Kaivalya and even (more) Vaikuntam in return for that anjali; what is more, You would
later on feel a certain bashfulness--that is indeed ever evident in Your smile even
now!--that You had not done enough for him, equal to the laborious exercise he had
exerted himself in folding his palms in supplication! What is this extreme
bounteousness? Why? Please explain (this) to me.
22
Piratti's giving nature is also explained in the pasuram "Tharum avvarum payanaga"
meaning "avvarum payanai tharugiral" meaning "she bestows the greatest things to us"
Nammazhwar in Thiruvaimozhi 2854:
,
, . 1.6.9
dharuma varum payaNnaaya* thirumakaLaar_ thanik kELvaNn*
perumai udaiya piraanaar* irumai vinaikadivaarE. 1.6.9
"The Great Excellent emperumaan, who is the Beloved Chief of ThirumagaL, the One
who is the embodiment of Virtues- can remove the consequences due to our karmaas
(both sins and virtues-and enable us get out of this viscious cycles of births and
deaths)".
Piratti thus gives dharmam, artha, kamam and moksham.
Nammazhwar says in his pasuram that Perumal is yeliyavan and reachable to a
bhakthan. But Perumal is ariyavan for non-devotees. Here azhwar says "malarmagaL
virumpum nNam arum peRal adigaL" i.e Perumal 's thiruvadi is such a rarity and it is
beloved to SriMahalakshmi. Perumal is such a rare phenomenon for a jeevathma.
Piratti is the one who helps a jeevathma to get Perumal's thiruvadi which is the
Sarvabhootha hitham.
THiruvaimozhi 2813
,

. (2) 1.3.1
paththudai adiyavarkku eLiyavan;* piRargaLukku ariya
viththakan* malarmagaLvirumpum* nNam arumpeRal adigaL*
maththuRu kadaiveNNey* kaLavinil uravidaiyaap pundu*
eththiRam, uralinOdu* iNaindhirunthu Enkiya eLivE! (2) 1.3.1
Emperumaan is sowlabhyan (simple) for His bhakthAs; For others He is a real rarity
and is capable of achieving both such contradicting natures at the same time; The
emperumaan a rarity- the one who is the beloved of Sri Mahalakshmi sitting on the
Lotus- is so SIMPLE and SOWLABHYAN to get tied down to "ural" close to his chest
innocently for His stealing butter(veNNai) which YasOdhA (His mother) had churned;
What a GREAT SOWLABHYAN He is and How simple He is! (I am not saying; AzhwAr
says!)
At Tiruppuliangudi, one of the nava thirupathi, we can see Sridevi, bhoodevi seated
near reclining perumal's thiruvadi and massaging His feet. It might be difficult to see
perumal's thiruvadi and hence they have a window in the prakaram to see Perumal's
thiruvadi properly. Nammazhwar in this pasuram explains his longingness to
massage/squeeze perumal's lotus Feet and how long with just the Piratti's do this
kainkaryam and when will he get that oppurtunity. Nampillai explains in eetu that
both the Piratti's are doing this kainkaryam only for the sake of jeevathmas to also get
such kainkaryam. Thus Periya Piratti helps in getting Lord's feet for the Jeevathmas is
explained.
23
3693

, ,
. .
,

,

. 9.2.10
kotuvinaippataigaL vallaiyaay* amarark_ku_itar_keta, achurargatkitar_chey*
katuvinai_nanchE! ennutai_amuthE* kalivayal thiruppuLiNGkutiyaay*
vadiviNaiyillaa malarmakaL* maRRai_nilamakaL pitikkummelladiyai*
kotuvinaiyEnum pitikkanNeeorunNaaL* koovuthalvaruthal cheyyaayE. 9.2.10
10. Oh Lord! You are able to take Your weapons immediately for the sake of Your
BhakthAs. You are the One who kills the asurAs to protect Devas! You are the one who
is like the poison for asurAs! You are so gracefully reclining at ThiruppuLingudi. The
unmatched, peerless, most merciful Periya Pitaatti and BhUmi piraatti gently squeeze
and massage Your Beautiful tender ankles and Feet. Like them, I, the incorrigible
sinner,mahA paavi too, am longing to massage/squeeze Your Lotus Feet. Hence,Please
take me at Your place to do such kaimkaraym for You. If You do not wish to take me,
please come here at least in front of me to enable me to do that.
Thus piratti gives the greatest hitam(good) i.e Kainkaryam at Lord's lotus feet to
all(sarva bhootham) jeevathmas.
5. Shraddham , Om shraddhaayai namah: One who kindles Shraddha(perseverance,
determination) attitude in the jeevathmas. Piratti is named as Shraddha for this
reason.
All the jeevathmas need shraddha to change course from materialistic mundane life
to even start attempting to think about bhagwan or atleast do namaskaram to
bhagawan. It is Piratti who kindles and graces this shraddha bhavam in each
jeevathma. One needs shraddha to start all good actions and to complete those
actions.
In the following pasuram Perumal explains He is everything through the words of
Nammazhwar.
Nammazhwar in Thiruvaimozhi, 3291: Note that this a pasuram where the
daughter(Nammazhwar in Nayika Bhavam) does anukaaranam like bhagawan and
mother explains the state of her daughter to others. The daughter(Nammazhwar) is
thinking that she is bhagawan because Perumal is spread all over her ( virinthu
yengum paranthu ulan) that she thinks that she is bhagawan herself.
3291

,
24

,

?

? 5.6.4
seykinRa kithiyellaam yaanE ennum*
seyvaan inRanakaLum yaanE ennum*
seythumun iRandhavum yaanE ennum*
seygaip payaNnuNpEnum yaanE ennum*
seyvaargaLaich cheyvEnum yaanE ennum*
seyya kamalak KaNNaNnERak kolO?*
seyya ulakaththeerkku ivaiyen sollugEn*
seyya kanivaay iLamaan thiRaththE?*. 5.6.4
My darling says: "The actions that are performed in all past, present and the future is
all done by me" she also says: "I am enjoying all fruits of all actions, while the karmA,
that is
performed and the karthA(the doer) are all under my control". She says "I am the one
creating the doers of these karmAs;" Listening to her such speeches, I feel that The
Red Lotus eyed Lord Emperumaan has entered into her speak like this. Oh Guys, who
keep asking about my daughter, what to tell you and How?
BG - 9.24, Krishna says the same that He is everything
aham hi sarva-yajnanam bhokta ca prabhur eva ca
na tu mam abhijananti tattvenatas cyavanti te
I am the only enjoyer and the only object of sacrifice. Those who do not recognize My
true transcendental nature fall down.
Thus, Perumal explains that He is everything, He is all action and He is in all the fruits
too. But to perform the action one needs that strength, determination, perseverance
which kindles the person to perform the action and that is shraddha which is Piratti
herself.
All the auspicious actions needs her grace, She bestows that shraddha on us. This can
be explained by an incident in Ramayana related to Hanuman as follows.
Hanuman was in Lanka looking for Sita. Hanuman yet to find Sita's whereabouts and
was worried that He must have done something wrong because of the fact that He is
unable to complete it inspite of having Ram's ring with him. Hanuman later
understood that it is "AHANKARAM" which was hindering to find sita i.e the attitude "I
have come to look for Sita". He realized that He must have requested Sita to reveal
herself to HIM instead He was egoistic and was thinking that He was looking for Sita.
The moment he realized this mistake of him, Sita revealed herself to Hanuman and
Hanuman was able to locate the place where Sita was made to stay. Brahmam is very
close to us and it is there around us always. But it is the jeevathma who is unable
to understand that due to the screen called "ahankaram" which has surrounded the
jeevathma. Piratti who herself is the form of shraddha kindles that Shraddha in
jeevathma revealing paramathma.
25
6. vibhutim, Om vibhuutyai namah : Piratti is all forms of aishwaryam i.e Vibuti ,

wealth sotthu.
Perumal is the owner of all wealth and Piratti is that wealth/vibhuti itself.
BG Chapter 10 is "vibhuti vistara yoga", in which Arjuna prays to the Lord to describe
more about his wealth and Krishna starts to details the same. Finally Krishna conludes
saying "There is nothing in all worlds which does not belong to me. Everything is my
wealth." Arjuna was so happy and requested Krishna "I want to have your darshan
along with all those vibhuti's/wealth". Krishna then gives with special vision and also
shows His Vishwaroopam as in Chapter 11 - "Viswaroopa Darshana Yoga".
Perumal is the owner of all wealth and Piratti is that wealth/vibhuti itself.
7. surabhim, Om surabhyai namah : Meaning 1: One with nice fragrance (Gandham,
Manam) , Meaning 2: One who grants whatever we wish like a kamadhenu i.e surabhi
Perumal is known as SarvaGandhaha. All the items in this world with fragrance derive
their fragrance from Perumal. Piratti is the one who nourishes Perumal with that
fragrance. Because of Piratti's presence, peruman is with all those fragrance. If that is
the case then how will we explain the fragrance of Piratti.
In Thiruppavai pasuram 18, "Gandham kamazhum kuzhali! Kadai thiravai". gandham
kamazhum kuzhali - Fragrance becomes meaningful on the day of joining nappinnais
divine plait; It is said that emperumAn is the source of all fragrances sarva gandha:,
and her plait(kuzhal) gives fragrance even to Him. She attracts emperumAn with this,
encourages him to protect those who surrender to him, and makes everyone
appreciate and celebrate Him. kadai thiRavAi - krishNans fragrance and your
fragrance have mixed and its flooding your place, please open your doors and let
them out for us to quench our separation; please open the dam for us. Perumal is thus
tied with love by Piratti's fragrance Kuzhal and the reuest from teh Gopi's are "since
you are entangled by Piratti's kuzhal ( in turn her love), please listen to Piratti and
fullfill her request by giving us moksham".
namami - This is the Kriya Padam, Vinaichol as explained earlier.
8. paramatmikam , Om paramaatmikaayai namah: Meaning 1 : One who is filled with
love for paramathma, Meaning 2: One who is worth of Paramathma's love.
She is not Paramathma. She is dependent on Paramathma and does service to
Paramathma. But she is Sheshini for others i.e She is the one who accepts service
from all others. Both together accept the service from the jeevathma's. This is called
yEkonaSheshitvam. They are tightly interwoven leading to the doctrine of yEka
SEshitvam. Upanishad explains this as "asya IshAnA jagato viShNu patnI" - She is wife
of Vishnu and Ishwari for all of us. Thirumangai salutes Aamuruviappan (Gosakan) of
ThErazhundhUr as Thiruvukkum ThiruvAhiya SelvA. Lord bestows affluence to
the storehouse of affluence (that Lakshmi is). AlavanthAr asks a Question in SthOthra
Rathnam on who is Paradevathai and answers it as KassrI: Sriya:? Parama Satthva
26
samAsraya: Ka:? PuNDarIka Nayana: Ka:? PurushOtthama: Ka:? i.e by saying

Paradevathai is the one who is Sriya:Pathi. Thus Perumal's Parathvam is proven due to
his Sriya:Pathithvam.
In Sri Guna Rathna Kosam, slokam 28 SriPrasaraBhattar says "SrI:! kamithurimitTam
thvavibhava:". Piratti is the Svaroopa-nirUpaka DHARMAM (Dharmam needed to
establish existence of a thathvam -Innan/Idamtam) and Nirupitha svaroopa
visheshanam (Qualities to explain that established thathvam - Innaiyan/Ithvamtam)
of Sriman Naraynan.
Refer blog Upanyasam Series: Sri Mahalakshmi Vaibhavam : Part 1, section "Piratti
Sambhandam is neeed to know about Brahmam : " & sub sections " Idamtam and
Ithvamtam - Svaroopa-nirUpaka DHARMAM & Nirupitha svaroopa visheshanam "
Wonderful azhwar pasuram to explain about ThiruvinmaNaaLan i.e Sriya:Pathithvam.
Perumal out of his love want to come and stay with Nammzhwar and wants to sit on
Nammzhwar's head. Perumal took a step by step approach since he will be awestuck if
he directly goes and sits on azhwar's head. The steps include Perumal coming to this
bhumandalam, thirunelveli district, azhwar thirunagiri, then to thirupuliazhwar, then
to azhwar sannidhi, then to azhwar, then sat on azhwar's hip , then on his chest, then
on his shoulders, then on his tongue, then on his eyes and then finally sat on azhwar's
head. This step by step process taken by perumal to reach azhwar is explained
in Thiruvaimozhi 1.9 in nine pasurams and then Azhwar concludes by saying "I had the
darshan of such a perumal" in the 10th pasuram.
2879:##
,
f ,
,
. 1.9.1
ivaiyum avaiyum uvaiyum* ivarum avarum uvarum,*
evaiyum yavarum thannuLLE* aakiyum aakkiyum kaakkum,*
avaiyuL thanimuthal emmaan* kaNNapiraan ennamutham,*
suvaiyan _thiruvinmaNaaLan* ennudaich chUzaluLaanE. 1.9.1
"Matters and things that are kept near, farther and also those that are kept inbetween near and far;- Beings who (or which) are near, farther and those inbetween
near and farther;- all sentient and non-sentient beings- all these matters, beings and
sentient and non-sentient (chEthanAs and achEthanAs) were retained by the
Emperumaan in His stomach during Cosmic cycle end (PraLaya kaalam) and again were
made to appear (by The Lord)- The Lord again creates them, protects them and stays
in those sentient and non-sentient beings (a brilliant exposition
of VishishtAdvaithA!) . He is The Only Unparalleled Primordial Chief! . He is the One
who grants me the Sweetest Fruit (like Nectar); He is Great Connoisseur; He is the
Lord of MahAlaksmi! He stays at all my surroundings and neighbourhood."
ThiruvinmaNaaLan is Sriya:Pathithvam. All the explanations in the beginning of this
pasuram are because of this "Sriya:Pathithvam".
Azhwar lists 8 things about perumal first and then says Perumal learnt all these
because he is "ThiruvinmaNaaLan", such is the greatness of Mahalakshmi.
27
Agiyum being their existence (by sustaining them) i.e This happens during Samharam
Akkiyum Shristi, creating them (during creation)
kAkkum rakshagan, protecting (those that are created by eliminating the obstacles
and fulfilling their desires)
avaiyuL thanimuthal - Antharathma explained here
emmaan - Sulabhan, very easily accessible
Kannapiraan - Very helpful, Upakaarakan
ennamutham - Like the nectar who can be enjoyed, Bhoghyan
Suvaiyan - One with great interest(rasikan)
all these Perumal learnt it because He is ThiruvinmaNaaLan i.e Sriya:Pathithvam
Thus Perumal is Paramathma and it is Piratti who makes Perumal as Paramathma.
Piratti is the one who makes him Paramathma by kindling His kalyana gunas:
Perumal possessess all the kalyana guna's. But because of the doshams of Jeevathma
he is angry and unable to show His kalyana Gunas. It is Piratti who removes all the
dosham of the Jeevathma who seek her, forgives them and this inturn gives
Paramathma the oppurutnity to showcase all his Gunas towards that jeevathma. Thus
Piratti kindles Paramathma to showcase his kalyana gunas.
Thus "Thalai saiyumam Swathanthiriyam, Thalai yedukumam Kalyana Gunangal
avaiyavana Vatsalya, Swamithva, Souseelya, Saulabhyam". It is the Kalyana gunas
which makes Him paramathma and differentiates Him from a Jeevathma who lacks in
many of those kalyana gunas.
Refer: article blog "Upanyasam Series: Saranagathi kelviyum bhadhilum - Part 3" or
"Upanyasam Series: Sri Mahalakshmi Vaibhavam : Part 2" for more on "Mahalakshmi
how does she play the role of purushakaram ?"
Hence Piratti is known by the name "Paramathmikam".
Vacham padmalayam padmam shuchim svaham svadham sudham |
Dhanyam hiranmayim lakshmim nityapushtam vibhavarim || 11||
9. Vacham, Om vaache namah - One who is Vak (Tongue), Abhimanini Devatha for
Vak.
Vedam is Vak ( Vakku). Crux of Vedas is Sriyapathithvam. Crux of Vak is Sri: Hence
Piratti is known as Vaacham.
Lakshmi's presence in one's tongue is hailed- Vaacham. Vaaku, Vakhyam,
Sabhdam everything refers to Pranavam. Piratti is in Pranavam. She is the Ukaaram in
the Pranavam "OM".
Sri Parasara Bhattar in his astasloki's first slokam says
akArArthO vishNu: jagadudaya rakshA praLaya krt
makArArthO jIva: tadupakaraNam vaishNavamidam
ukArOnanyArham niyamayati sambandhamanayO:
trayI sAra: tryAtmA praNava imamartham samadiSat
Meaning: The word "aum", considered to be the essence of the three Vedas and
28
consisting of the three letters "a", "u" and "ma", visualizes the following concept:
Letter "a" stands for Lord Vishnu as the creator, protector and destroyer of the
universe. Letter "ma" stands for the soul as a belonging of Lord Vishnu and as His
instrument. Letter "u" establishes a relationship between the soul and the Lord that
the soul belongs only to the Lord.
Words in the Vedas are derived from Pranavam.
Kulasekaraazhwar says in Perumal Thirumozhi 9.2
"nErizhaiyum iLangOvum pinpu pOga yevvaaRu nadandhanai yem iramaavO".
Meaning" You proceed towards the forest immediately along with large, spear like
eyed SitA PiraaTTi and the darling younger brother.How did you walk through the
rugged paths with Sita?"
Valmiki Ramayanam, Aranya Kandam, Chapter 11.1
|
|| --
agrataH prayayau rAmaH sItA madhye sumadhyamA
pRSThatas tu dhanuSpANir lakSmaNo 'nujagAma ha
Rama travelled ahead while the glorious Seetha in middle, and wielding bow
Lakshmana followed them on the rear. [4-11-1]
This verse is commented specially by the ancient narrators. It is said that Om,
praNava is reflected in this verse. The Om is the compound of three letters a + u +
ma, and the first letter in the verse is a , in a + grataH. The second letter of Om, i.e.,
u is u in su sobhanaa. Other versions may read this as su madhyamaa , even then this
u is there. The letter before last word ha is ma , as in jagaa ma . These three letters
put together are Om. So the three, Rama, Lakshmana, Seetha are compared with
these three letters of Om.
akaarocyate vishNuH sarva lokaika naayakaH |
ukaareNa uccyate lakShmii makaaro daasa vaacakaH ||
Vishnu/Rama is in letter a and he is coursing ahead, agrartaH prayayau , followed by
u, Lakshmi/Seetha, who is an embodiment of the Absolute's karuNa , benevolence, as
said at lakshmyaa kaaruNya ruupayaa And she is the illusory aspect of that Absolute,
Maya, yaamaa ye m , and being so, she will be the veil in between that Absolute
and Innate Soul. The last letter ma is makaaro jiiva vaacaka, makaaro daasa vaacaka,
is the sign for the servitude of the Innate Soul to the Absolute. That is what
Lakshmana is.
akaaro viShNurityukto makaaro jiiva vaacakaH |
tayoH tu nitya sambandha ukaareNa prakiirtitaH||
And anu jagaama means that which follows without any I-ness or Mine-ness as a total
surrender, kainkarya . This agrataH prayayau raamaH is said to be the leadership
quality of Soul, or Rama, where he does it himself without preaching, like Krishna.
Previously when they entered forests, Lakshmana was leading and showing the way, as
a dutiful servant. During next phase all three walked in line. Now, Rama wanted to
wage war with demons, thus he leads the way, keeping Seetha in centre, followed and
guarded by Lakshmana. This is the view point of the sages following them, for they
the sages always meditate about that Absolute, in terms of Om, and these three
29
appeared as the three letters of Om.

In Srivilliputhur, We can see Rangamanar, Andal , Garudan on the same peetam which
is also like "Omkara Peetam"
3833:
maadhavan enRenRu* Odha valleerEl*
theedhonRum adaiyaa* Edham saaraavE. 10.5.7
If you utter .Madhavan. (Sriya:pathih- LakshminAthan), then, all your sins will be
removed by such an utterance. No new sins also will come to you. (means: you will
not commit such sins anymore). (AzhwAr here adds .Srimadh. padham with
LakshmInAthan, Madhavan name, and in first pAsuram, he said about Narayanan.
Thus, AzhwAr says .utter Dwayam and get rid of all sins, past, present and future.)
othin porul mudivu ithuve
Veda consists of many shakas/sections. The crux from all those sections of Veda is
"Madhava Namam". Note here Madhavan is used in particular. Ma - Periya Piratti.
Dhavaha - Swami. So Madhavan means Swami of Periya Piratti i.e SrimanNarayanan.
Veda saaram (Oththin surukku) is Sriya:pathithvam.
bUthaththAzhvAr aruLich seydha iraNdAm thiruvandhAdhi, 39th Pasuram, #2220
Oththin poruL mudivum iththanaiyE * uththaman pEr
Eththum * thiRam aRimin EzhaigAL! ** - Oththadhanai
vallIrEl * nanRu adhanai mAttIrEl * mAdhavan pEr
solluvadhE Oththin surukku

In this pAsuram, the importance of the divine names of bhagavAn especially
mAdhavan (the husband of srI mahAlakshmi) is revealed. AzhwAr says "Oh ignorant
people! If you can recite vEdham that is fine to do. But even if you are unable to do
that, please understand that the purpose of vEdham is to reveal the divine names of
bhagavAn and induce everyone to glorify them. This is the essence of vEdham, so you
learn to glorify bhagavAn through his names". This reference to "mAdhava" often is
identified to dhvaya mahA manthram since it explicitly identifies bhagavAn as srIman
nArAyaNan (the husband of srI mahAlakshmi).
Vedam is Vak ( Vakku). Crux of Vedas is Sriyapathithvam. Crux of Vak is Sri: Hence
Piratti is known as Vaacham.
10.padmalayam , Om padmaalayaayai namah : One with Lotus as her residing place.
Piratti resides on Lotus and also in Bhagawan's chest which is itself like a Lotus and
hence piratti is the one with Padmam as her residing place and hence padmalayam.
Also read article : Treasure chest :
http://www.ibiblio.org/sripedia/srirangasri/archives/oct03/msg00067.html
She was residing in Lotus and She wanted to look for a better place and decided to
30
stay in Bhagawan's chest forever which is stated as "Lakshmi lalitha griham upAsE
Ranga sarvam" in the following beautiful sloka from Sri Rangaraja Stavam by Sri
Parasara Bhattar.
"Malayaja shasi liptam mAlatI dhAma talpam
sumaNi sara vitAnam Koustubha svasti deepam
danuja vrusha vishANa ullEkha chitram cha LakshmI
lalitha griham upAsE Ranga sarvam sahOra:"
Nammazhwar in the following pasuram uses two names - Madhava ( one with Lakshmi
on his Chest) and Govinda.
Thiruvaimozhi : 2839:

. .

. f .
.
.

. 1.5.5
maanEy nOkki madavaaLai* maarvil kondaay! maadhavaa!*
koonE sithaiya undaivil* niRaththil theRiththaay! gOvindhaa!*
vaanaar sOthi maNivaNNaa!* madhusoodhaa! nNee aruLaay* unthEnE malarum thiruppaadham* sErumaaRu vinaiyEnE. 1.5.5
You have reatined the ThirumagaL, Mahalakshmi, the One who wears the Beautiful
eyes similar to the deer, adorning Your Chest; Hence, You are named the Great
Thirunaamam of "MADHAVAN". GovindhA, You aimed a round edged arrow at manthrai,
the hunch-backed lady (during RamamyaNa)! You have the Rich Colour of Blue
Sapphire Stone and appear as if the Entire Sky is illuminated by the Blue Light; You
should enable me, the Great Sinner, to get blessed to reach the abode of Your LOTUS
FEET, which bloom along with the Sweetest Honey in Them as Beautiful Red
Lotuses. Please make me reach Your Lotus Feet!"
Piratti resides on Lotus and also in Bhagawan's chest which is itself like a Lotus and
hence piratti is the one with Padmam as her residing place and hence padmalayam.
11. padmam ,Om padmaayai namah : One who is like a lotus w.r.t softness, chillness,
fragrance.
Sri Sooktham salutes Her golden complexion majestically at the very beginning of its
eulogy/tribute/praise:
HiraNya VarNAm HariNIm SuvarNa-RajathasrajAM
ChandhrAm HiraNmayeem LakshmIm JaathavEdhO ma Aavaha
Sri Devi is fond of residing in the Lotus forests. Her affection for the red Lotus is
referred to by Sri Sooktham passage:
Padma-PriyE Padmini Padma-hasthE PADMAALAYE PadmadaLAyadAkshi.
31
12.shuchim , Om shuchaye namah: One who is pure due to her dependency with
Peruman. Pavanathvam due to her Parathanthiriyam (dependent on Perumal, devoted
to perumal).
Suchi means purity, Paavanathvam. Suchi means pure , done as per aacharam roles,
Ruchi means taste. Hence we ask if the food is Suchi & Ruchi.
Piratti is Suchi. Because of her Paavanathvam due to her Parathanthiriyam.
Parathanthiriyam - She is ever devoted servant to the lord, She always keeps HIM as
per first priority.
azhagiya manavala perumal nayanar in his soothram says "kadi maa malar pavai yin
shamya shadgaththale"
Piratti does not like to stay away from perumal : samslEshathil dharikkai, VislEshathil
dhariyamai.
Piratti always wants to serve him : ananyarga sheshatvam, athyantha
parathanthiriyam.
Note : samslEsham means being with the Lord and union with Him as His beloved.
VislEsham means staying away from the Lord.
This dependency on Perumal and her kainkaryam attitude brings purity for her.
Every Jeevathma need to possess this purity. Just need to be dependent on Perumal
and do service for Him.
Sita had to stay away from Ram thrice, when ravana abducted sita, Ram sent sita to
the forest after pattabhishekam, Sita decided to go back to her mother Bhoomi Piratti
forever.
Sita showcased her Parathanthiriyam, when she had to stay away from Ram after
Pattabhishekam. Sita proved that She belongs to Ram and will act as per Ram's wish.
She decided to stay wherever Ram asked her to stay.
Bharathan show cased his Parathanthiriyam but not Lakshmana. Lakshman was
adamant to join Ram to the forest while Bharathan was very much focussed in
following the words of Ram, be it kingdom or forest, Bharath decided to stay
wherever Ram asked him to stay thus showcasing his Parathanthiriyam.
Thus it is suchi ( Pure) only when a jeevathma acts just for the will/wish of
Bhagawan. Hence Piratti is Suchi.
13.svaham , Om svaahaayai namah : Piratti is the Abhimanini Devathai who accepts
the offerings to be given to the celestial gods and ancestors.
14.svadham , Om svadhaayai namah: Piratti is the Abhimanini Devatha who accepts
the offerings to be given to the celestial gods and ancestors.
Svaha and Svadha are the two wives of Lord Agni. It is through them the
offerings(havir bhaagam) made in the yagna(fire) reach the devathas or pithrus.
Abhimanini Devatha for the havis which reaches the Pithrus
Abhimanini Devatha for the havis which reaches the Devathas
15. Sudham, Om sudhaayai namah: Piratti is the nectar which is experienced by the
celestial gods/devathas.
Sudhaa means Amirtham - Life giving nectar. Thus Piratti is in the form of the nectar
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which was consumed by the Devathas.

Kurathazhwan in Athimanusha Sthavam says
yEtat katham kathaya yan mathitas tvayA asou
hitvA svabhAva niyamam prathitam trilOkyAm |
aSva apsarO visha-sudhaa vidhu paarijAta
lakshmI Aatmanaa pariNata: jaladhir babhUva ||
In this slOkam, KurEsar is struck with dismay about the athimAnusha chEshtitham of
the Lord churning the Milky ocean. He says: "Oh Lord, You churned the milky ocean.
The general rules of which transforms into what were cast aside. Typically, we can
trace that clay transformed into a pot and the threads formed into a piece of cloth. In
the case of the churning of the Milky ocean, those relationships were blurred. From
that single entity of Milk, un-relatable entities arose such as the white horse named
ucchaisravas, the celestial damsels named Rambhai and Menakai, Chandran, the
Kalpaka tree, Haalaahala visham, the life giving nectar (Sudhaa) and the best of all
the Supreme nectar of Mahaa Lakshmi. This is indeed an athimAnusha
chEshtai (Suprahuman sport) of Yours!
16.Dhanyam, Om dhanyaayai namah - Selvathai kodudpaval. One who bestows all
sorts of wealth(dhanam) to everyone.
17.hiranmayim, Om hiranmayyai namah - Piratti is the one with golden complexion.
Sri Sooktham salutes Her golden complexion majestically at the very beginning of its
eulogy: Her complexion is like the golden creeper and the bright golden flash of
lightning (HiraNmaya varNam).
HiraNya VarNAm HariNIm SuvarNa-RajathasrajAM
ChandhrAm HiraNmayeem LakshmIm JaathavEdhO ma Aavaha
Bhattar explains that "The Lord has the Neela Mega ThirumEni; she has the golden
lightning like hue. She shines there like a brilliant golden lightning flash across the
blue expanse of the chest of Sri RanganAthAn."
She is gold and she is present among the other oraments which perumal adorns.
Thiruve Thiruabharanam - Lakshmi herself is an ornament. Thiruabharaname Thiru.
In Amalanadhipiran, ThiruppanAzhwar says 'thiru-vAra mArbathanRO adiyEnai
AtkoNdathE."
"That vakshasthalam is adorned by Mahaa Lakshmi and a haaram (Aaram/Vaijayanthi
Maalai). That unique chest with these lakshaNams have made adiyEns mind a slave to
Him.
Bhagawan's thirumeni black color is due to Piratti's black eyes and vice versa.
Piratti's thirumeni white color is due to Bhagawan's white eyes and vice versa.
Both were seeing each other and hence the impact. Such is the divya dhampathyam,
closeness, they stay together and they keep exchanging their thoughts through their
eyes. Thus they both together protect us.
18. Lakshmim , Om laxmyai namah - Jeevathmas are graced by Piratti. Avalale
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Kadakshikka Padugirom.
Mahalakshmi - Name Meaning
1.Lakshathithi Lakshmi - aval lakshikiral. Avaludaiya paarvaiku janangal yellarum
lakshiyamaga aagirargal. So she is lakshmi.
2.Lakshayathe anayaa itha lakshmi - ivalale yellarum kanappadugirargal, Ivalale
yellarum anugrahika padugirargal. Periya Pirattiyarale samsarigal anaivarum
lakshiyamaga parka padugirargal.
She is seeing everyone as a goal. Lakshyam is goal. All the jeevathma's are goal for
Piratti.
What is her goal ? Her goal is how to have all these jeevathma's renounce their
karma(papa/punyam), bestow them with benefits while in this world and finally get
the jeevathma's to Paramathma. Piratti always keeps thinking about the jeevathma's.
Thus jeevathma's are in her thoughts and her goal too. Pirattiyin sinthaikum, arulukku
jeevathmaakal ilakaga irukirargal. So she is lakshmi.
She speaks to Paramathma to forgive the mistakes of the Jeevathma and thus leading
to moksham. Because of this goal of her's she is also named "Purushakaraha".
Lakshmi : Name Meaning
19. nithyapushtam , Om nityapushhtaayai namah - Selvathai udaiyaval. One who has
all wealth. Pushti means wealth.
One of the Earlier names was Thanyam - Selvathai kodudpaval. One who bestows all
sorts of wealth(dhanam) to everyone. She need to be the owner of all wealth inorder
to give that wealth to everyone. Hence Nithyapushtam.
20. vibhavarim , Om vibhaavaryai namah- Abhimanini Devathai for night. Goddess of
dark/Night. One who controls the senses to focus only on Perumal vishayam.
What is the darkness referred here ?
When a jeevathma's senses gets distracted towards non-bhagavad vishayam, Piratti
removes those distraction i.e makes it dark. Thus Piratti is the one who helps in
controlling the senses to focus on Perumal.
Aditim cha ditim diptam vasudham vasudharinim |
Namami kamalam kantam kamakshim krodhasambhavam || 12|||
This sloka is recited in two ways "kantham kamam shirotha sambhavam" and also
"kantham kshamam shirotha sambhavam"
21. Aditim , Om adityai namah : One who commands Aditi, the mother of devas
22. Ditim, Om ditye namah : One who commands Diti, the mother of asuras
Aditi, Diti are two wives of Kshyapa Prajapati. Adithi's sons are the devas and Diti's
sons are the asuras ( Daithyargal).
Thus Piratti does nirvagam of the mothers of Devas and Asuras.
Diti means "to differentiate" i.e One with Bheddha bhuddhi is Diti. One without
Bheddha Bhuddhi is Aditi.
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Dhita always differentiates between her sons and the devas. Diti wanted to have a son
who would be more powerful than Indra. She became Pregnant and one day she got
impure since she didn't wash her legs properly. Indra who was waiting for a chance,
went into her Garbha and used a thunderbolt to splinter the fetus into many pieces 7
and then each of them again into 7, 49 Maruts finally agreed to help Indra. Thus the
49 Maruts(maruthukkal) were born out of Diti who ended up helping the indras. Diti
also gave birth to other asuras like Hiranyakashipu and Hiranyakshan.
23.diptham, Om diipaayai namah : Piratti is like a lamp which reveals itself and also
helps in seeing other things(perumal). Piratti thus reveals herself and also perumal to
a jeevathma.
Perumal is venneer and piratti is thanneer. For a jeevathma to seek Perumal need
Piratti.
Vedanta Desikan in Rahasyathrayam explains beautifully on Why we need Piratti as the
mediator. Piratti removes the anger of perumal which is caused due to the doshams of
Jeevathma and units both of them. she does the recommendation for that jeevan to
Perumal to excuse him and acts as purushakara bhoothai. Mahalakshmi need to
recommend for Ishwaran to do his action.
Refer:
Upanyasam Series: Sri Mahalakshmi Vaibhavam : Part 2, "Piratti : Purushakaaraha ",
"Piratti is the mediator between Jeevathma and Paramathma:"
Upanyasam Series: Saranagathi kelviyum bhadhilum - Part 3, "Mahalakshmi how does
she play the role of purushakaram ?"
Mahalakshmi how does she play the role of purushakaram ?
Mahalakshmi is the Purushakara bhoothai. Bhagawan is like hot water since the
jeevatma has not been following rules and is filled with papam. Piratti is like cold
water. She is always with HIM and she is full of karunai. Perumal protects us while he
is as SriLakshmiNarayanan. It is Piratti who kindles perumals karunai. This role of
removing the ash(anger) of perumal so that the inside fire(karunai) is visible is done
by Piratti. We jeevatma cannot go and remove the anger ourselves since we will only
be burnt in that anger due to all our sins.
Piratti suggestion to Perumal - Piratti : Yar yellam Saranam yendru sonnargalo avargal
papam yevalavu irunthalum karunai kamitthu shamika vendum. Papam seithu Saranam
yendru sollavillai yendral chatta thittam parthu naragathil thallikongo.
Perumal understands that piratti is more focussed in protecting the children than him.
Due to this focus which piratti had she had found a way and hence she is
Purushakaraha. Mother is always affectionate then the father. Thus perumal
showers all his great gunas of karunai.
24.vasudam , Om vasudhaayai namah : Mahalakshmi is as Bhoomi Piratti.
Vasudha is Bhoomi Piratti.
Swami Desikan in his Goda stuthi, states that Andal is like Bhumi Devi because of her
patience(Kshamam) and is like Sri Devi because of her compassion(karuna).
Sri VishNu chittha kula nandhana kalpavallIm
Sri RangarAja Harichandhana yOga dhrusyAm
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SaakshAth KshamAm karuNayA KamalAmivAnbyAm

GodhAm ananyasaraNa: SaraNam prapadhyE
Oh GodhE! adiyEn performs prapatthi at Your sacred feet as one, who has no other
recourse! adiyEn has no one else for my protection. You are the KalpakA creeper
adorning the Lord standing as the auspicious Harichandanaa tree in the flower garden
of the kulam of VishNucchitthar, Your father. The darsanam of the celestial
Harichandanaa tree united with You as the KalpakA creeper is a blessed sight to see.In
Your limitless patience with the aparAdhis, who transgress Your Lord's commands, You
appear verily like BhUmi Devi; in Your limitless compassion, You resemble MahA
Lakshmi Herself. AdiyEn offers my prapatthi at Your sacred feet as the one,who has no
other means.
Thiruvaimozhi 1.9.4 : udan amar kAthal magaLir thirumagaL maNmagaL Ayar
madamagaL:
Bhu devi and Neela devi Nachiyar are shadow for Sri Devi Nachiyar. One need to reach
the object through the shadow. The Shadow is the one which is cool too.
25.vasudharinim , Om vasudhaarinyai namah : 1.One who is possesses all wealth 2.
One who is with the radiance like that of the sun.
Vasu means Dhanam, Wealth. Dhaarini - One who is holding them.
26.kamalam , Om kamalaayai namah : One who offers the jeevathma to Paramathma
and inturn gets Paramathma himself to the jeevathma.
In Kamala, "Ka Mau Lathithi Kamala". This is
Ka - Paramathma
Ma - Jeevathma
27.kantham , Om kaantaayai namah : 1. One with Kanthi is Kaantha. 2. One who is
Perumal's Kaanthai is Kaantha.
Kaantha means "parama piriyam padaithavalaga irukkiral"
Kanthasthe purushotham.
Note : In Chatusloki, Alavandar says that Perumal is Piratti's Kanthan.
Note : Kanthan is male gender, Kaantha is female
28.Kamakshim , Om kaamaaxyai namah : 1. One who is the love in all of us 2. One
who fulfills all our desire i.e Kaamapradham 3. One who also removes our
materialistic desire and kindles our love towards Bhagawan.
This is also taken as
28.Kshamaam : One with patience ( porumai) and forgiving nature.
Kaamam is beautifully explained by Swami Desikan in his first SriStuthi as
'prathyakshAnuSravika-mahima - She gives wealth related to this material world
(prathyaksham) and also related to the highest abode (aanusravika)".
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Piratti does course correction of the jeevathma who is just into materialistic desire by
kindling their love towards bhagawan.
In the following pasuram Azhwar beautifully explains "on toddiyAL ThirumagaLum
neeyum nilA nirpa , kaNda sadir kandu chiRRinbam ozhindEn adaindEn unn
ThiruvadiyE " that He saw perumal along with Piratti and thus got entangled from all
the chittrinbham. Vakyathar explains that it is not just Perumal alone instead it is
Piratti and Perumal together. Irrespective of with whatever desire a peson goes to
Piratti, the Kaamam nature of Piratti changes all the other desire due to aishwaryam
or kaivalyam and makes course correction to start thinking about perumal
and bhagavad anubhavam.
Thiruvaimozhi. 3220:

, ,
,
. 4.9.10
kandukEttuRRu mOnthunduzhalum* aingaruvi
kanda inbam,* therivariya aLavillaach chiRRinbam,*
oNdhodiyaaL thirumagaLum* neeyumE nilaanNiRpa,*
kandasadhir kandozhindhEn* adaindhEn un thiruvadiyE. 4.9.10
I have seen the pleasure of the five sense-organs by seeing, hearing, feeling, smelling
and eating and the inferior bliss (Kaivalya) beyond one's awareness. Having discarded
in toto these after seeing the excellence of Lakshmi of lovely bangles and you
together, I have attained your sacred feet.
Thiruppanazhwar, says that after seeing Ranganathar he will not be able to see
anything else.
Kontal vannanaik kovalanay vennai
Untavayan ennullam kavarntanai
Antarkon Aniyarangan ennamutinaik
Kanta kankal marronrinaikkanave. ||10||
936:

,

, . (2) (10)
Thus if one has darshan of Perumal along with Piratti, then it is obvious that the
person will get attracted towards them and stay away from all other pleasures.
****SEEK HER Seeking help for any change in life
If anyone wants to make any couse correction in life, the best place to seek is Piratti
who will understand our inability to change and will change things for us by showering
her grace on us.
She is the mother who will understand the state of her child and will support us to
work towards that change. Any bad habits, lack of concentration etc will get fixed if
we seek Piratti.
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This can be seen in prathyaksham.

Manavala mamunigal in his Yathiraja Vimsati states that we need to seek PerumalPiratti to chase away our doshams but before that one need to seek Ramanujar to
help us in chasing away those blemishes. Ramanujar speaks to Perumal-Piratti on our
behalf. Note here reference to MaadhavA referring to Perumal with Piratti residing on
His chest.
Slokam 1 :
Sri MaadhavAngri Jalaja dvaya nitya sevA premaaavila aasaya paraankusa paadha bhaktham |
kaamAdhi dhosha haram aathma padhamAsrithAnAm
Raamanujam Yathi pathim praNamAmi MoordhnA ||
( short Meaning ) : I salute the emperor of SanyAsis , Sri RamAnujA , who had great
vAtsalyam for the lotus feet of NammAzhwAr and who chased away the blemishes of
those , who took refuge at his feet .
29.krodhasambhavam (Kshirodhasambhavam ?), Om krodhasambhavaayai namah : One
who was born out of the milky ocean - Thiruparkadal.
Sri:
-

Alavandar's Chatusloki's first Sloka :
kAntastE purushOttama: phaNipati: SayyAsanam vAhanam
vEdAtmA vihagESvarO yavanikA mAyA jaganmOhinI |
brahmESAdi-suravraja: sadayita: tvad dAsadAsIgaNa:
SrIrityEva ca nAma tE bhagavati brUma: katham tvAm vayam ||
Meaning : Oh ShADguNya sampUrNa Devi! Your dear Lord is the celebrated
PurushOttaman. The King of serpents, AdhisEshan is Your bed. Garudan having the
Vedams as His body is Your seat and transport. The world-mesmerizing mAyA (Prakruti)
is Your shielding curtain. Brahma, Sivan the DevAs and their respective wives
constitute the assembly of Your male and female servants.
Your sacred name is SrI. With all these Vaibhavams defining You, how can we the
people of limited intellect attempt to eulogize You?
Swami Desikan in SriSthuthi, Slokam 1
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MaanAtheetha praTitha vibhavAm MangaLam MangaLAnAm

Vaksha: peeDeem MadhuvijayinO bhUshayantheem svakAnthyA
prathyakshAnuSravika-mahima prArTithineenAm prajAnAm
SrEyO mUrthim Sriyam aSaraNa: ThvAm SaraNyAm prapadhyE
Meaning:
AdiyEn performs Prapatthi to MahA Lakshmi (the refuge for all the beings of the
world / SarvalOka SaraNyai) as one, who has no other refuge. She is the Mistress of
the widely spread and limitless Iswaryam (wealth). She is the MangaLam
(Auspiciousness) of all MangaLa vasthus and Tatthvams. She is the embodiment of all
MangaLams. She adorns the chest of Her Lord with Her divine and incomparable
JyOthi. She is the Vara Lakshmi (boon-granting Lakshmi) for all, who are eager to gain
Her anugraham both in this and the other world.
First two lines speak about Piratti's and Perumal's close relationship. Next two lines
speak about what Piratti does for us.
MaanAtheetha - One with limitless glories which cannot be expressed with words
praTitha - most famous(prasiddha)
vibhavAm - One with those vaibhavam
MangaLam MangaLAnAm - abode of all auspicious things
Vaksha: peeDeem MadhuvijayinO - one who is seated in the chest of Her Lord. Her
Lord is the one who killed Madhu-vijayars.
bhUshayantheem svakAnthyA - She is divine and with incomparable radiance(oli,
kaantha, jyothi).
prathyakshAnuSravika-mahima - She gives wealth related to this material world
(prathyaksham) and also related to the highest abode (aanusravika)
prArTithineenAm - Jeevathamas who are ever crying asking for something or other
prajAnAm - We jeevathmas who are her kids(praja)
SrEyO mUrthim - One who is the form of Shreyas
Sriyam - Such a Sridevi nachiyar
aSaraNa: - Jeevathma has no other refuge other than Piratti
ThvAm SaraNyAm prapadhyE - My Salutations to such great Piratti
Swami Desikan's Sri Sthuthi is such a wonderful delight to recite with deep meanings
and inturn gives great benefits. But we need to recite seeking no other benefit than
Piratti's anugraham and bhakthi. If one gets bhakthi, prathipatthi from Mahalakshmi
what else do they need.
This first slokam thus explains that
1. Piratti is very close to Perumal
2. Piratti is beyond comprehension through our minds or words
3. Piratti is the one who noursihes the radiance of Perumal ( Perumanukke oli
ootubhaval)
4. Piratti gives us both wealth needed for this world and for the highest abode
5. Piratti is the refuge for all beings of the world.
14 slokas with 108 names of Mahalakshmi

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Number of Names in each slokas starting from Slogam 10 to Slogam 17 are as follows
8, 12, 9, 8, 7,8,7,9 making it to 68 names of Mahalakshmi as covered in this post.
Continuation of Names from 30 to 68

Anugrahapadam buddhimanagham harivallabham |
Ashokamamritam diptam lokashokavinashinim || 13||
This sloka is read as "Anugrahapara" and also as "Anugrahapradaam"
30.Anugrahapadam , Om anugrahapradaayai namah : Piratti grants all that are desired
by her devotees. This sloka is read as "Anugrahapara" and also as "Anugrahapradaam"
31.Buddhim, Om buddhaye namah : Piratti is the Buddhi ( intellect).
Sri Vishnu Puranam also explains that "3.Vishnu is understanding(Bhodham); she is
intellect (Bhuddhi)"
Also refer http://srikrishnarpanam.blogspot.in/2016/03/SriMahalakshmiVaibhavamBirthSriVishnu
Puranam.html
Thus Piratti is the abhimanini devathai for Buddhi i.e the dharmabhootha jnanam
which a jeevathma possess.
In Bhagavad Gita 10.10, Krishna says that He grants Buddhi to His devotees.
tesam satata-yuktanam bhajatam priti-purvakam
dadami buddhi-yogam tam yena mam upayanti te
Meaning : To those who are constantly devoted and worship Me with love, I give the
understanding by which they can come to Me.
If we look at both of the above statement together, then it means that Krishna grants
the grace of Piratti ( who is Buddhi) to His devotees. And using that Buddhi i.e through
Piratti i.e Piratti as Purushakaram Bhoothai one will reach Krishna.
32.anagham , Om anaghaayai namah : One who does not possess the crim of being
selfish.
Anagha i.e one who does not have any shortcoming (one who is selfless), she will not
be sad too. Swarthatha inmai.
agham means kuttram/offence. Anagham means kuttramattraval, one who does not
have any shortcoming.
What is that crime referred here ? Piratti's is not selfish. She is there for others and
always thinks for others and not about herself.
Ramanujar in his Saranagathi Gadyam explains in Churnikai 1
* bhagavannArAyaNAbhimatAnurUpa * svarUparUpa guNa vibhava
aishvarya * shIlAdyanavadhikAtishaya * asangkhyEya kalyANa
guNa gaNAm * padmavanAlayAm * bhagavatIm * shriyam * dEvIm *
nityAnapAyinIm * niravadyAm * dEvadEva divyamahiShIm *
akhilajaganmAtaram * asmanmAtaram * asharaNyasharaNyAm *
ananyasharaNa: * sharaNamaham prapadyE || 1
Meaning: Sri MahAlakshmi has got all the attributes, the thirumEni, its specialities,
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the kalyANa GuNAs, which the Lord likes always; Not even a second, she gets
separated from the Lord; Blemishless; the pattamahishi of dEvAthi dEvan; the mother
for the enire universe; and my mother too; Such great mother Sri mahAlakshmi- I,
who has no other shelter or protector, take refuge at her lotus feet.
Here Ramanujar says 'nityAnapAyinIm' - One who does not get separated from the Lord
even for a second. The main motive for her to stay with HIM is not for any self
motives but for us. This Ramanujar explains by saying 'niravadyAm' - kuttramattraval,
One who does not have any shortcoming. She is there with HIM always requesting for
peruman's grace for the devotees and she does not ask anything for her. This selfless
nature makes her anagham.
This Parathanthra nature is also explained in the Thiruppavai Thaniyan "Neela
thunga... Paararthyam.....". Paararthyam means "Naam Bhagawannuku adimai. Naam
Bhagawanai sarnthavargal".
This is told in Thiruppavai as "unn thannodu uttram unnakke aat seivom"
In Aranyakanda, Lakshman to Ram in Ramayanam "paravan asmi kakutstha tvayi
varsasatam sthite" "I am here for you and there is nothing for me"
All our poorvacharyas have not bothered anything about them instead they were
thinking about the universal happiness.
33.harivallabham, Om harivallabhaayai namah : Piratti is the one who has so much
love and affection towards Perumal.
Piratti has two guna's called Vallabhyam and Vatsalyam.
Pillailokachariar explains that Piratti does advice(upadesam) to Paramathma and
Jeevathma to ensure they are on track. If they don't listen then Piratti makes course
correction using her Vallabhyam and Vatsalyam. Piratti advised Ravana too asking HIM
to get back on track. Piratti speaks to Perumal to excuse the mistakes and accept a
jeevathma by not looking at the sins of the jeevathma who has surrendered on to HIM.
If they don't listen to this upadesam of Her's then Piratti showcases her Vatsalyam
towards the Jeevathma and Showcases her Vaallabhyam towards Paramathma.
Vaalabhyam is Pranayithva prayukthamaga yerpadum kadal i.e love due to
affection towards perumal, Piratti binds Perumal through her beauty. Vatsalyam
means to accept a mistake as a guna. Great bhagavathas like Andal, Kurathazhwan
have showcased this Vatsalyam where they have accepted even poison as nectar.
Piratti thus accepts the mistakes of the jeevathma as a guna itself.
Sri Guna Rathna Kosam, Sloka 3,
"anukala-tanu-kANDAlingana-aarambha-sumbhath
pratidisa bhujasAkha SrIsakhAnOkahardhi:
This is like "odam yetthi kooli ketpar pole". iratti and Perumal experience Bhoga
rasam and Perumal is bound to Piratti. Piratti makes use of this oppurtunity to request
perumal to forgive the Jeevathma and give moksham to the adiyars/devotees.
Desikan in Daya Satakam slokam 8 says that it is the glance of Neela Devi which
ensures that Srinivasa does not identify the dhoshams of the devotee.
nishaamayatu maaM nIlaa yadbhoga paTalaiH dhruvam.h.
bhaavitaM shrInivaasasya bhakta doSheShvadarshanam.h..8
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Meaning: May NeeLA PirAtti, the Divine Consort of the Lord, cast Her most merciful
side glances on adiyEn. She makes sure that Her Lord is unable to see the dhOshams
of the BhakthAs of Her Lord through Her enchanting glances (BhOga paDalai:) that
intoxicate Her Lord. In this state of joy, Lord SrinivAsa can not identify the dhOshams
of the devotee standing in front of Him. Their defects become invisible (adarsanam)
thanks to the power of the enchanting glances of NeeLA Devi. Her other name is
Nappinnai and Her SrungAra leelais become instrumental to protect the chEtanams
from the anger of Her Lord. Overcome by the power of Her srungAra leelais,
Lord SrinivAsan acts as though He has dhOshams in His eyes, which disable Him from
recognizing the dhOshams of the erring chEthanams. The end result is the
uninterrupted flow of KaruNai towards the ChEtanam from the SarvEswaran.
Thus Piratti's Vaalabhyam is explained as above, using Vaalabhyam She makes Perumal
to act as per Her wish, inorder to get moksham for the devotees, and the dhoshams of
the jeevathma are not seen(forgiven) by Paramathma.
34. Ashokam, Om ashokaayai namah : One who is not sad.
Since she is Anagha i.e one who does not have any shortcoming (one who is selfless),
she will not be sad too. "Swarthatha inmai".
Ashokam refers to "Swathanthiriyam inmai". She does not give importance to herself
and for Her Perumal is only important.
All the jeevathmas prostrate before Her and She prostrates before Paramathma.
Her name Sri: explains this as
Shrayathe - She prostrates/resorts to SrimanNarayana
Shriyathe - She is resorted to by all (others/all human beings)
35.amritam, Om amritaayai namah
Mrita - Perishable , something which gets destroyed
Amrita - unperishable, one which does not gets destroyed.
If one drinks the Elixir they cannot be destroyed. i.e amirtham undavargalukku azhivu
illai. This amrutham will safeguard the life but not sure if they will be devoted. We
have seen many devas who have done abhacharam to kannan too. This amirtham is
limited to roopa naasam inmai.
If the powerful glance of Piratti is showered on a jeevathma then that jeevathma does
not have any impact to his nature i.e swaroopaka naasam illai. Due to Her grace, a
jeevathma will be a devoted servant of Paramathma which is His true nature.
Thus Piratti is Amrita.
Thirukudanthai peruman is Aaraamudhu. If He is Amritam then Amrita is Komalavalli
Thayar.
Piratti is parama bhoghyam to Perumal so she is Amrita.
During the churning of the milky ocean though the projected reason was to help the
devas by getting the Elixir but the actual reason was Perumal wanted to get the divine
Elixir who is none other than Amrita/Piratti herself. The churning of the ocean was
actually a selfish act by Perumal to get His consort Lakshmi.
Perumal is a swarthan i.e one who thinks about Him unlike Piratti. Perumal is such a
selfish person. Even if he does anything for us it has to be taken as a selfish act
42
because we all belong to Him.

Azhwar says "Amudhil varum pen amudhai unda pemmAn" since He got His consort
Piratti during churning of the milky ocean.
Kaliyan says about this in Periya Thirumozhi as,
neeL nAgam chutri varai nattu-Azh kadalai
pENAn kadaindu amudam kondu uganda pemmAnai
pooNAra mArvanai puLLoorum ponmalayai
kAnAdAr kaN endrum kaN alla kaNdAmE.
Here azhwar says "amudam Kondu Uganda pemmAn" note that it is said "Kondu" ie. He
took. If Perumal did that for the deva's it should have been "Koduthu" i.e He gave.
This tells that the whole act of churning the ocean is for His own benefits.
In Thiruppavai, Andal says "Vanga Kadal kadaintha Madhavanai Kesavanai". Both these
perumal are in Mylapore as Madhava Perumal and Kesava Perumal.
Andal says Madhavan soon after "Vanga Kadal Kadaintha" because it is only after
churning the ocean he became Madhavan- Maa means Lakhmi, dhavan means "swamy".
Kesavan means "one with lovely hair locks". Kesavan also means "Kelesa nasanaha"
"yella papamgalaiyum tholaithu vidubhavar".
Periyavachan pillai asks "why is Kesavan called here ?" and also explains the reason
"Perumal's lovely hair locks got untied while he was churning the ocean with the
devas/asuras. All the devas didn't bother to look at this beautiful lovely hair locks and
were only looking for the elixir. Perumal himself is the Elixir/Amirtha and the devas
didn't bother to see him. Andal was said that Devas didn't value the Peruman and she
sings this with all the bhakthi towards perumal".
When the musicians are doing thaniyavarthanam in mruthangam even if the hair lock
gets untied they will have to complete the music and then tie it. Perumal's hair locks
got untied and till he completed churning he didn't tie it.
The milkyocean was having waves and perumal's hair also kept moving like waves.
Perumal did all these just to get Lakshmi and also to showcase this to Piratti on how
much he strained/struggled to get her back.
Kulasekara azhwar says "Damodhara mei arivan naane"
699 keNdai oNkaN madavAL oruththi *
kIzhai agaththuth thayir kadaiyak
kaNdu * ollai nAnum kadaivan enRu *
kaLLa vizhiyai vizhiththup pukku **
vaNdamar pUngkuzhal thAzhndhulAva *
vALmugam vErppach sevvAy thudippa *
thaNthayir nI kadaindhitta vaNNam *
dhAmOdharA! meyyaRivan nAnE 2

6.2
Meaning: Damodharaa! In the house eastern side of my home, I myself have seen and
43
witnessed You entering into, and seeing that the attractive most beautiful fish like
eyed Gopika was churning the curd alone and all by herself; pretended to offer Your
help let me also churn along with you, so that it would be finished faster; Your dark
curly tresses lower and swing on the forehead; the most beautiful shining divine face
shows droplets of sweat on it; the red coral like lips quiver due to strain and this
whole scene aroused her passion by Your looking at her with those deceitful and
charming lotus like eyes of Yours and holding her hand for churning the curd. I know
and have seen them all.
Kulasekara azhwar asks "Kanna you went and churned the ocean all by yourself but
now you want to churn the curd along with the Gopika. What is the reason that you
wanted to churn the curd along with this Gopi when you did it all alone in the milky
ocean ? " " . I know the reason, you want to enjoy the
company of the Gopika who were full of bhakthi ( Unlike Devas who were more
worried about the amirtham) and hence you offered her help and churned it with her
instead of doing it alone as in the milky ocean".
Thus Bhagavan himself wanted to stay admidst his devotees i.e Bhagavatas. He
wanted to play with them, spend time with them and enjoy everything with those
Bhagavatas who are filled with devotion. Similarly Perumal came to Thirukolur to
enjoy with the three great Bhagavatas on that rainy night.
Thus perumal did the entire churning of the milky ocean to get Piratti but he
projected as if he was helping the devas.
Piratti is thus the Elixir - Amirtha.
36.diptam , Om diiptaayai namah : One with light and radiance as in a lamp.
Perumal got Piratti the Amirtham and he enjoyed the Amirtham. Because of this
Piratti was very happy and hence she started glowing with radiance and hence
Diptam.
37.lokashokavinashinim, Om lokashokavinaashinyai namah : One who removes the
sorrow of all in this loka.
Read article 'Upanyasam Series: Sri Mahalakshmi Vaibhavam : Part 3' section '10.
Rama Ghosti & Sita Ghosti : '
http://srikrishnarpanam.blogspot.in/2015/12/upanyasam-series-srimahalakshmivaibhavam3.html
Even in that dur-desai unfortunate state of being in Lanka, Sita agreed to protect the
rakshashis who troubled her. She not only said but also followed it after Ram's
victory.
Piratti is thus Lokashokavinashini who will also destroy all our sorrow.
Namami dharmanilayam karunam lokamataram |
Padmapriyam padmahastam padmakshim padmasundarim || 14||
Namami - My Salutations
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38.dharmanilayam, Om dharmanilayaayai namah : One who is the residence for all

types of righteousness which leads(means) one to happiness(Goal). Sughathukku
Sadhanamaga irukkum Dharmathukku nilayam iruppidamanga iruppaval. If
Sukam/Goal is moksham/liberation and then means for moksham are
Bhakthi,Prapatti. Piratti is the residence for those Bhakthi and Prapatti. Piratti is the
Purushakara Bhoothai, mediator to surrender to god. One needs Piratti's
recommendations for a jeevathma to surrender to Paramathma. Thus she is the
residence(Nilayam) for Bhakthi/Prapatti which are the means to reach Paramathma.
Note : Siparisu - Sri Parsvam - Recommendation by Sri . Parsvam means close
by(arugil).
39.karunam, Om karunaayai namah : Piratti is full of compassion both towards
jeevathma and towards paramathma.
Samsleshathilum, Vishleshathilum adiyarai thirutthum Karunai padaithaval.
samslEshathil ishwaranai thiruthum, VislEshathil chethananai thiruthum
1. samslEsham means being with the Lord and union with Him as His beloved.
2. VislEsham means staying away from the Lord.
1. samslEshathil ishwaranai thiruthum
Refer : http://srikrishnarpanam.blogspot.in/2015/12/upanyasam-series-srimahalakshmivaibhavam2.html . read sections "Purushakaraha" & "Who are the
Purusha's who are not acting like Purusha and whom does Piratti gets them back on
track ?" "Interesting conversation between perumal and piratti".
Thus, She advises Perumal to forgive the jeevathma who has surrendered so that
Jeevathma's samrakshanam by bhagawan is done successfully.
2. VislEshathil chethananai thiruthum
Piratti's compassion towards Jeevathma is beyond explanation. Only Piratti will have
karunai(compassion) even on enemy like Ravana. Sita when she was away from Ram in
Ashoka vanam advised Ravanan to become Ram's friend.
|| -- - 5.21.19
|
"It is suited that this Rama, best among men, is made to be a friend by you who is
desiring continued existence and not desiring a horrible slaying."
40.lokamataram , Om lokamaatre namah : She is the mother of all beings in this world
As in Indra stuthi in Sri Vishnu Puranam,
tvam mata sarva-bhutanam
deva-devo harih pita
tvayaitad vishnuma chadya
jagad vyaptam-characharam
"You are the mother of all creatures, as that God of gods, Hari, is their father. And this
universe, consisting of moving and nonmoving entities, is presently permeated by you,
as well as Vishnu."
"Venkatesha Suprabhatam, Stotram, Prapatti, Mangalam", is a great work by Kanchi Sri
PrathivAdhi Bhayankaram Anna, one of the AshtaDigvijayam of Manavala Mamunigal.
45
In that Sri Anna says that "Piratti who is residing in the Chest of Vishnu is the mother
of all worlds".
mAta: samasta jagatAm madhukaiTabhArE:
vakshOvihAriNi manOhara divyamUrtE ! |
SrIsvAmini! sritajanapriya dAnaseelE
SrI vEnkaTEsa dayitE! tava suprabhAtam || 3 ||
MEANING: Oh MahA Lakshmi, the Mother of all the worlds! Oh the most beautiful One
playing in the chest region of VishNu, the destroyer of the demons Madhu and
Kaitabhan! Oh Consort of the Lord, who charms Him with Your divine soundharyam!
Oh Sri Devi, the dearest One to Your Lord! Oh the most generous One, who has the
natural disposition to grant the wishes of those, who seek them from You! May this be
an auspicious dawn to Thee!
Note that the first slogam in Venkatesha Suprabhatam i.e "kausalyA suprajA Raama
poorvA sandhyA pravartatE" is by Valmiki as in Valmiki Ramayanam.
41.Padmapriyam ,Om padmapriyaayai namah : One who resides in lotus and one who
likes/loves lotus very much
Azhwar refers to Piratti as 'un thamaraiyal', means one who resides in lotus and one
who likes/loves lotus very much.
Mudhal Thiruvandhadhi 67,
peyarum karungkadalE nOkkum ARu oNpU
uyarum kadhiravanE nOkkum - uyirum
tharumanaiyE nOkkum oN thAmaraiyAL kELvan
oruvanaiyE nOkkum uNarvu
2148:
,
, -
,
. 67
The river will go only toward the dark wavy ocean, the luminous lotus flower will
blossom only looking at the lofty Sun, the (non-Srivaishnava) souls will only reach
Yama (at the end of their lives); (similarly) knowledge will understand only Narayana,
who is the consort of Lakshmi who resides on the lotus flower.
Periazhwar in his pasuram says thAmaraiAL
" than adiyAr thiRathagathu thAmaraiAL Agilum sidhaguraikkumEAl, ennadiyAr adhu
seiyyAr; sedihAreA nanRu seidhAr " periyAzhwAr thirumozhi 4-9-2
413: 4.9.2

? (2) 2.
42.padmahastam ,Om padmahastaayai namah : One who is holding lotus in her hands
and one with lotus like hands.
Pasuram 18 in Thiruppavai, Andal says " "
46

! !
!
!

!

Poet Venkatadiri /Venkatadwari in his "Vishva Gunadarsha Champu" first slogam says
"rama hasta vastavya leela ..."
Meaning : Piratti who is holding a sporting lotus is seated in Perumal's divine chest.
The nectar from the lotus is dripping and it falls on Brahma who is in the lotus
emerging from Perumal's Nabhi. This is like a mother(piratti) feeding the
child(brahma) with milk(nectar).
Perumal's hands are "Thamarai Kai", Piratti's hands are "SenThamarai Kai". Why are
azhwar's gloryfying Piratti like this ?
Piratti usually holds two lotus in the two upper hands and the lotus which we offer is
usually kept near the lower hands with abhayapradhana mudhirai. Thus we can say
"Thamaraiye Kai", "Thamarai Kai". Hand with a lotus, Hand which is lotus itself.
Sita Kalyanam: Abhaya Hastam of Perumal & Piratti : Janakan says "Rama Sithaiyin
kaiyai un kaiyale pidi". Seetha's hands have more greatness than Ram's and hence this
statement is said like this.
So what is the greatness in Sita's hand. Perumal and Piratti both of them have
abhaya hastam - abhaya pradhanam.
Perumal's abhaya hastam means "do not worry on looking at your papam" - "un
papathai kandu bayapadathe, naan irukkiren, sogapadathe"
Piratti's abhaya hastam means "do not get scared on looking at perumal" "avarai(perumanai) kandu bayapadathe", "Perumanin swathanthiriyam kandu
bayapadathe. I am here ".
We never know if Perumal will treat us like vibhishana/prahalad or like
ravana/hiranyakashipu. Piratti's presence with Perumal reduces his anger and ensures
the perurmal's grace on the jeevathma.
Hence Piratti's hands are senthamarai.
43.padmakshim , Om padmaaxyai namah : One with lotus like divine eyes
Note : Ram met Guhan at Sringaverapuram - the place of Gugan, on the banks of river
Ganga. "Rama Shaiya" - "Ramanin Padukkai". The place where Ram and Sita stayed for
a night. The mat/pai which Ram/Sita had used is here, kept on a medai, ollai. We
cannot climb that medai or touch that ollai. we can do namaskaram for the same. The
place is small but the feelings and bhakthi is something which everyone
should experience themselves.
Similarly we can also see at Govaradhan and also at Bharath Milap where they have
preserved the place out of love/affection on Ram.
Also check : http://sriramaninpadhayil.blogspot.in/2013/08/sri-ramanin-padhayil47
episode-17-august.html
In the below pasuram, azhwar beautifully explains how Ram is asking Seetha to
shower her kadaksham on Guhan and hence because of this Piratti's purushakaaram
Guhan's Sarahanagathi was fruitful.
Pasuram -Thirumangai AzhwAr Ezhai Ethalan keezhmagan ennaa
thirangi maRRavaR kinnaruL suranthu
'maazhai maanmada nOkkiyun thOzhi;
umbi embi'en Rozhinthilai, uganthu
'thOzha Nneeyenak kingozhi' enRa
soRkaL vanthadi yEnmanath thirunthida,
aazhi vaNNa!nin adiyiNai yadainthEn
aNipo zhilthiru varangaththam maanE
(5.8.1)
A great pAsuram! yEzhai- yEthalan- Keezhmagan- AzhwAr refers to Guhan..Lord
Ramachandran- hugged Guhan and said, "ninnudan aivarAnOm- with you, we have
become five brothers..What a quality! Sowseelyam! (ability to mix freely with those
much below one's status and level) Guhan- illiterate and immersed in sensual pursuits;
always kills (being a hunter); born in low caste; Still, You did not look down at him;
You showered Your grace on him; and also said to him, further, -This darting, deer
eyed Seetha is your friend; this younger brother is your brother too"- Not just that.
He added that You are my friend; the fifth brother (in our family).
Thus Piratti's glance using her divine lotus eyes showers all blessings on the devotees.
After this glance of piratti using her lotus eyes i.e Padmakshim, Perumal showers his
glance.
Sri Stuthi : Slokam 15 , Swami desikan says about Piratti's lotus-like glances as follows.
Aarta-thrANa vrathibhi: amritAsAra-neelAmbhuvAhai:
ambhOjAnAm ushasi mishatAm antarangair-apAngai:
yasyAm yasyAm diSi viharatE Devi! drushti: ThvadheeyA
tasyAm tasyAm ahamahamikaam tanvatE sampadhOghA:
Meaning: Oh Mother! All prosperities come and rushing, competing with each other as
it were, in whichever direction your beautiful, nectarine, lotus-like glances turn. The
key message of this slOkam is: wherever the beautiful glances of MahA Lakshmi
roam/rest, the flood of wealth showers in all those directions. The different kinds of
wealth compete with each other to be there first.
Sri Guna Rathna Kosam : by Parasara Bhattar , in which he says because of Lakshmi
Kadaksham one gets all these 8 following things. When Mahalakshmi just takes a
glance at a person these 8 things also reach that person.
Rathi - Love
Mathi - Sharp Knowledge
Saraswathi - Oratorical power
Dhrithi - Courage / steadfastness
Samruddhi- abundance , oppulence
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Siddhi - accomplishment in any endeavour

Sriyaha - Wealth
rathirmathi SarasvathI Dhruthi Samruddhi Siddhi Sriya:
SudhAsakhi ! yathOmukham chichalishEth tava bhrUlathA |
tathOmukham aTa IndhirE ! bhaumukhImahampoorvikAm
vighAhya cha vasamvadhA: parivahanthi kUlankashA: || SLOKAM 17
Meaning: Oh MahA Lakshmi! You appeared on the world-scene once along with nectar!
In whose favour. Your brow-bending and brow-movement are directed, in his favour,
all auspiciousness, (i.e.), affection, intellectual perception, the Muses of oral delivery
of thought, fortitude, prosperity, success in efforts, wealth -- will flow in competing
with each other. All these will flood to him, breaching the banks too, in such a
torrential flow.
44.padmasundarim ,Om padmasundaryai namah : One who is beautiful like lotus.
Padmodbhavam padmamukhim padmanabhapriyam ramam |
Padmamaladharam devim padminim padmagandhinim || 15||
45.Padmodbhavam , Om padmodbhavaayai namah : Thamaraiyile Udhbhovam
adainthaval i.e thamaraiyilrunthu piranthaval. One who is born out of the lotus.
46.padmamukhim , Om padmamukhyai namah : One with a face like that of a lotus.
Lotus on a Lotus. Piratti's face is like lotus and her eyes are like lotus. This is like one
lotus blooming in another lotus.
47.padmanabhapriyam , Om padmanaabhapriyaayai namah : One who is dear to
Padhmanabhan (Vishnu). Padmanabhannukku piriyamanaval.
Perumal is as AnanthaPadmanabhan at Trivandrum. Brahma created the worlds and it
was Vishnu who created this Brahma in the Lotus from the navel. Padhmanabhan is
perumal with a lotus from his navel. Piratti is padmabhan's piriyamanaval.
Azhwar says "Thevum yepporulum padaikka Poovil naanmuganai padaitha devan".
Though perumal created Brahma, It is Piratti is the mother who nourishes Brahma by
feeding him with the nectar from her Lotus. Perumal thus likes Piratti who is the
universal mother.
48.ramam , Om ramaayai namah : Anandathai vilaivippaval.
Piratti is the one who gives happiness both to the jeevathmas and to Paramatha.
Some examples on how does piratti stays as a mediator giving happiness to both
Paramathma and Jeevathma.
1. Thiruppavai in Ambarame thanner pasuram 17, the order in which they are sleeping
is said as Nandagopalan, yasodhai, Kannan. Here in the vyakyanam it is stated that
Yashodha is sleeping like lakshmi who bridges the gap between paramathma &
jeevathma. "oru kaiyale bharthavin kattilaiyum, oru kaiyale prajaiyin thottilaiyum
vidamal pattri irukkum lakshmiyai pole yashodha irukkiral".
2. In Omkaaram Lakshmi is in the middle. A - Paramathma, U - Piratti, M - jeevathma
Thus Piratti is between Parathma and Jeevathma as a bridge. She gives the
49
jeeevathma to Paramathma and makes both of them happy. Hence she is Rama.
Pasuram "Ukkamum thatoliyum thanthu ippothe ne yemmai nirattu..." Ukkam is
mirror, thatoli is fan/visiri.
In Srivilliputhur, When we come out of Andal sannidhi there is a huge mirror and that
place is referred for this pasuram ukkamum.
In the vyakyanam it is stated as "ukkanum thanthu, thatoliyum thanthu,
unmanaalanaiyum thanthu" i.e give us mirror, fan and also your peruman.
Looks like during marghazhi nombhu, they must have given mirror, visiri as part of
nombhu items in the vetthala pakku thatthu.
Here Andal is specific in asking Kannan from Nappinnai and not just mirror and fan.
Nappinnai gave kannan to Andal.
For Nappinnai Kannan is more bhavyam then a mirror or fan. Kannan acts as per the
words of Nappinnai and follows as is. Kannan was so obedient and followed all
words/wishes of Nappinnai.
Here "thanthu" "to give" i.e to give happiness. This is what explained in the name
Ramaa. Piratti is the One who gives Bhagawan to us and makes us happy.
Upanishad vakhyam to explain this -TBD
49.Padmamaladharam , Om padmamaalaadharaayai namah : One who is adorning
lotus garland.
Padma maalaiyai dharithu iruppaval.
50.devim , Om devyai namah : Devi for all deva's.
Devargallukku yellam Devi. As per the dhathu "Divu kanthi, Divu kreeda, Divu
vijukeesha" , she is always with Perumal , sporting for the sake of happiness.
51.padminim , Om padminyai namah : One who is beautiful with all her divine parts
equivalently beautiful like the beautiful Lotus Pond which has many other beautiful
things.
Padmam - Lotus
Padmini - Lotus Pond
Padminim - Everything in that Lotus Pond. It includes the water, lotus stalk, Lotus
leaf, bloommed Lotus, fishes who are playing in the water, Sun or Moon in the sky
during this beautiful scene.
Like this every divine parts of Piratti from here thirumukamandalam to her thiruvadi
is beautiful.
Her face is like lotus, her alankaram is like the lotus leaf, her kuzhal(plaits, hair) is
like the Lotus creeper ( thamarai Kodi), the two eyes are again lotus itself, her
kundalam is like the fishes who are playing in that pond - makarakundalam, her nose
are like lotus bud, her eyebrows are like the black algae(Paasi) which are seen in the
corners of the pond.
Thus everything is beautiful in Piratti like all things in a lotus pond.
52.padmagandhinim , Om padmagandhinyai namah : One with wonderful scent like
that of Lotus. Gandham is scent.
50
Punyagandham suprasannam prasadabhimukhim prabham |

Namami chandravadanam chandram chandrasahodarim || 16||
53.Punyagandham , Om punyagandhaayai namah : One with pure scent i.e Punya
Gandham.
If we seek Her feet then it means that we have punyam i.e Punya Gandham.
This is like asking "Paddippu vaasanai irukku" meaning "related to studies"
Thus here it means possessing punyam. Thus association with Piratti means that the
jeevathma possess some punyam. Piratti's anugraham results in Punyam for that
jeevathma.
Thus she is the form of punyam and she graces the Jeevathma to acquire punyam.
54.suprasannam , Om suprasannaayai namah : One who is always happy and inturn
showers happiness to all through her cool glances.
We can see some anger in Perumal e.g he was angry with hiranyakashipu as
Narasimhan, As Ram he was angry, As Krishna he was angry and also fought wars.
Piratti is always with her smiling warm face, pun sirippu mugam, punmuruval.
Bhattar always used to refer Ranganathan as "Sri Ranganachiyar's Nayagan". Bhattar
explains this beautifully in his vyakyanam again of the pasuram -
:.
Refer following sections in
http://srikrishnarpanam.blogspot.com/2015/12/upanyasam-series-srimahalakshmivaibhavam1.html
Sriman Narayanan - Narayana along with Lakshmi is always preferred by Azhwar &
Acharyas.
Jeevathma is related to Laskhmi first and then thru her related to Narayanan
Thus interaction/connection to perumal is always through Piratti.
Piratti's eyes are always moon like while Perumal's at times like sun and at times like
moon. Piratti's parvai is always "Arutparvai" full of karunai.
Refer http://srikrishnarpanam.blogspot.com/2015/12/upanyasam-series-srimahalakshmivaibhavam3.html
DivyaDhampathi with same thoughts & same goal :
1. Bhattar's anubhavam showcasing Piratti's karunai
2. Hanuman on Sita's Karunai :
Valmiki explains about everything that matches in Ram and Sita and finally explains
the beautiful eyes of Seetha and stops there without describiing about Ram's eyes.
Reason is Piratti's eye's are full of anugraha parvai.
55.prasadabhimukhim ,Om prasaadaabhimukhyai namah : Prasada Abhimukhim.
Prasadam here is Peruman's anugraham. One who awaits expecting Peruman's
anugraham. One who expects Perumal.
Sita was waiting for Ram. Hanuman suggested to Sita that he can carry her back from
Lanka on his shoulders. But Sita didn't agree and she waited for Ram to come and save
51
her.
Slogam : Tvam..... TBD
Sita tells Hanuman "I was able to control the fire on your tail, so that it didn't hurt
you. How much time would have taken for me to order that fire to burn Ravana ? I
didn't do it. I could have used the fire called "paathivrathyam" and burnt the entire
lanka. If i had done that then it means i had saved myself and didn't wait for Ram. I
am waiting for Ram to protect me".
Azhwar in His thirukudanthai pasuram beautifully explains that peruman is the only
rakshagan.
Bhagawan is the only protector, rakshagan. Sita didn't expect her to save herself or
didn't expect anyone else to save her.
Mahavishwasam that perumal wiill save her.
This is one of the tenets of Saranagthi. As per the Samhita Vakhyam "Aanukoolyasya
cha sankalpa:, Praatikoolyasya cha varjanam, Rakshishyatiti viswaasa, Goptrutva
varanam Thatha, kArpaNyam athma niskshepe shad vida sharanagathi"
So develop the athma guna, the six things which need to be understood are as follows
1. Aanukoolyasya cha sankalpa: (Determining to be in an atmosphere conducive to
perform prapatti)
2.Praatikoolyasya cha varjanam (Keeping away from those obstructing Prapatti)
3.Rakshishyatiti viswaasa: (Have implicit faith that the Lord saves)
4.Goptrutva varanam Thatha ( Seeking Him as the means)
5.Aatmanikshepam (Further, Offering oneself to Him)
6.Kaarunye (Awareness of Humility)
Once a person has done sarangathi, he will automatically start getting the above 6
athma gunas.
Note: 5 Angas of Saranagathi as per Vedanta Desikan
1.Aakinchanyam: Destituteness; its specific confession is called KarpaNyam.
2.Aanukoolya Sankalpam: A solemn vow that we will obey the Lords mandates
(SaasthrAs).That is what one means by being on His side.
3.prAthikoolya Varjanam: To abjure totally what SaastrAs condemn.
4.mahaa Viswaasam: A mammoth faith that He will save us; that Prapatthi is hundred
percent efficacious. There ought not to be an iota, a shade of doubt on this score.
Once this total surrender has been accomplished, there is nothing that remains to be
done by us for Moksham.
5.goptrutva varaNam: Verbal request in as many words, uttering to the Lord that He
kindly protect us.
There are birds which just wait for the water from the sky and will not drink other
water. They are ready to die too but not drink other water. Like that one need to wait
with faith that perumane nishchaya rakshagan and not resort to anything else seeking
protection.
Kulasekarar says "Yethanaiyum van marantha kalathum ..."
Yathiraja Vimsati , starting Taniyan says " ..."
Nammazhwar in Vanamalai pathigam says "Yaar enakku.."
Thus a saranagathan will not expect anyone else to protect. Piratti is the foremost
52
saranagathan and hence she always waits for perumal to protect her and thus she is
"Prasada abhi mukhim"
56. prabham ,Om prabhaayai namah : One who is like oli / light/ radiance.
57. chandravadanam , Om chandravadanaayai namah : One with face like that of
moon.
58. chandram ,Om chandraayai namah : One who showers coolness like that of moon.
One who showers coolness through her divine glances on her devotees.
59. chandrasahodarim , Om chandrasahodaryai namah : One who is sister to
chandran.
First Chandran was born out of thiruparkadal when the milky ocean was churned.
Then Piratti had born too. So she is moon's sister.
Also said as "Chandram hiranmayim lakshmim kata vedo..., Suryam hiranmayim
lakshmim jata vedo..."
Thirumangaiazhwar has sung about Thiruvidaventhai perumal as
"Thivalum venmathi pol.."
PVP in the vyakyanam beautifully explains this. Azhwar has said "Venmathi Pol" i.e
face like that of moon. Why azhwar didn't sing as moon face ? Reason is there are dark
spots on moon which is not there in Piratti's face. Hence it is stated as like moon and
not moon itself.
Thus Pratti has cool glance and radiance like that of moon but is blemishless.
Chaturbhujam chandrarupamindiramindushitalam |
Ahladajananim pushtim shivam shivakarim satim || 17||
60. Chaturbhujam , Om chaturbhujaayai namah : One with 4 hands, holding lotus in
two of her upper hands, right lower hand abhayahastam and left lower hand points to
her feet thus telling the jeevathmas to seek her.
Left lower hand is like instructing the jeevathmas to perform sharanagathi at her
feet.
Right lower hand with Abhayahastam showing "abhayam" "Don't worry" "Anjel" for
Saranagathas.
61. chandrarupam, Om chandraruupaayai namah : One with the form like that of a
moon. Specifically one with forehead like that of the crescent moon.
This might sound repeated as it is stated earlier in many thirunamam.
Chandran in specific refers to the crescent moon i.e Pirai chandiran. Piratti is one
with forehead like that of the crescent moon.
62. indiram, Om indiraayai namah: One who is the consort of Perumal and one who
owns all the aishwaryam is INDIRA who is none other than Mahalakshmi
Indira : Dathu is "Ithi paramaishwarya". One who is the consort of Perumal and one
who owns all the aishwaryam is INDIRA who is none other than Mahalakshmi. One who
53
owns wealth forever.

Perumal is Indiran and Mahalakshmi is Indira. Thus representing that they are the
owner of wealth forever.
Indra is Indrani who is wife of Indran. Indran looses aishwaryam and goes to Perumal
and Mahalakshmi asking for it again.
63. indushitalam, Om indushiitalaayai namah : Piratti is the one who is always as cool
as the moon. With her coolness , cools down the angry Perumal too. "Kulirnthu
irukkiral"
Indu means Chandran/Moon. Piratt is the one who is always as cool as the moon and
also cools others through her divine glances(kadaksham).
Perumal is the one who is always angry and hence Piratti need to be cool to reduce
His anger. Perumal is angry because of his swathanthiriyam and Piratti is the chillness
who cools Him down.
64. Ahladajananim , Om aahlaadajananyai namah : One who cools down jeevathmas.
"Jeevathmakalai Kulirvikkiral".
Ahladam means "To cool down ( Kulir yerpaduthuthal)". Piratti makes the jeevathma
experience perumal ( i.e perumal's anubhavam) and thus cools down the jeevathmas.
Piratti is the one who gives this anubhavam to the jeevathma and thus results in
cooling down the jeevathma.
65. pushtim , Om pushhtayai namah : One who nourishes and grows the bhagavad
anubhvam which she bestowed on a jeevathma.
She showered the bhagavad anubhavam and after that she also ensures that the
anubhavam continues to grow. Piratti is the one who does all this hence she is
Pushtim.
Pushti means "to stay healthy". Here healthy is to stay with bhagavad anubhavam.
Piratti nourishes every jeevathma by giving bhagavad anubhavam and thus making
them pushti.
66. shivam , Om shivaayai namah: "Mangalathukku irupidam" is Shivam i.e
Treasure/source of auspicousness.
Piratti listens to all the asks/wishes/kurai of a jeevathma and fulfills them.
Shivam - Ketkiral - Shrunothi
Same as in one of the 6 meaning of Sri: as in 3.Shrunothi / SruNOthi - ketkiral - She
listens to all our confessions i.e pleads from the human beings. She out of Her
compassion listens to the appeal by chEtanams to protect them.
67.shivakarim , Om shivakaryai namah : One who fulfills jeevathma's wish by
mediating with Perumal seeking forgiveness and supporting jeevathma, talking for
jeevathma.
One who not just listens to the asks/wishes/kuraai of a jeevathma but also talks to
perumal supporting them, talking for them and also asks Perumal to forgive the
Jeevathma.
Hence the name Shrunothi and Shraavayathi as in her name Sri:
54
Note : 6 meaning of Sri: - The important names of Sri Mahalakshmi

1.Shriyathe / SreeyathE - She is resorted to by all (others/all human beings). She is
attained by those who wish to be redeemed and uplifted
2.Shrayathe / SrayathE - She prostrates/resorts to SrimanNarayana. She approaches
Her Lord Herself for that purpose. She pleads with Him.
3.Shrunothi / SruNOthi - ketkiral - She listens to all our confessions i.e pleads from
the human beings. She out of Her compassion listens to the appeal by chEtanams to
protect them
4.Shraavayathi / SrAvayathee - ketpikkiral- She makes Narayanan to listen to all the
troubles of human beings. Ketka vaikkiral - She ensures Narayanan listens to all the
troubles of the jeevathma. She invites the attention of Her Lord about the plight of
the Jeevans and appeals to Him to overlook their multitudinous trespasses.
5.Shrunaathi / SruNAthi - Vetti vidugiral - She frees the jeevathma from the piles of
papam/punyam they possess. She chases away the prApthi VirOdhis that stand in the
way of the fulfilment of SaraNAgathy.
6.Shreenaathi / SreeNAthi- Serthu vidugiral - She gets us to the lotus feet of the
bhagawan. She brings to perfection the aathma guNams of those, who seek Her
rakshaNam.
Andal in her pasuram says "Maale manivanna... melaiyar seivanaigal venduvana
ketiyel...".
PeriyavachanPillai in the vakyanam says that Andal is trying to get back perumal's
attention which was everywhere, perumal's thoughts distracted on seeing so many
bhakthas at one short, looking at all the gop's. Hence Andal says "Ketiyel" before
starting to tell what she wants to tell thus seeking peruman's attention back towards
her request. "thodai thatti, kathai pidithu kelu yendru solluvathu pole".
Thus piratti is Shrunothi and Shraavayathi.
Shivam - Ketkiral - Shrunothi
Shivakarim - ketpikkiral - Shraavayathi
68.satim , Om satyai namah : One who is filled with two gunas - 1. listening to others
and 2. making others listen to her . Explained in Sri: as Ketkiral - Shrunothi and
ketpikkiral - Shraavayathi
Thus Piratti possess these two gunas forever and hence she is Satim.
Also Piratti herself is auspicious and brings in auspiciousness in everything. Hence she
is satim. Piratti Mangalakaram and Piratti Mangalathai yerpaduthugiral
Sri:
-
55

From Lakshmi Tantra :
Laksmya saha Hrsikeso divya karunya rupaya,
Raksakassarva siddhante Vedante api ca giyate.
Hrsikesa along with lakshmi with their divine merciful forms are the protectors of the
entire cosmos.
Thus Vishnu along with Lakshmi protect us.
Nammazhwar in Thiruvaimozhi 6.9.3, says "kOlath thirumAmagaLOdu " as follows
3433
,
,
,
? 6.9.3
njAlaththUdE nadandhum ninRum * kidandhirundhum *
sAlap pala nAL * ugandhORu uyirgaL kAppAnE! **
kOlath thirumAmagaLOdu * unnaik kUdAdhE *
sAlap pala nAL * adiyEn innam thaLarvEnO? 3
Meaning : 3. EmperumaanE! For yugas, ages, time immemorial, You have been
protecting us and saving us by Your walking, Standing, Sitting and lying down at
various Divya sthalams. AT ALL TIMES, You are always with Your Consort Periya Piraatti
MahAlakshmi and show Yourself So Gracefully with Her. For such DivyaDampati, I have
Not been joining Them, and HAVE WASTED years and years and births and births. Still I
am wasting and will I NOT be able to see You and join You now also and will wither
away suffering greatly and languishing for You, without seeing You? (nampiLLAi infers
that this pAsuram is "akaaram" of Thirumanthram. It talks about
Emperumaan's Sarvarakshathvam. Sarvarakshathvam is referred when AzhwAr says He
protects everyone and every being. With Periya Piraatti, He shows Himself and hence
is Sriya: Pathih is the Only One to be sought after. - akaaram
of Thirumanthram.- Also, NampiLLai refers this pAsuram to be an explanation of Artha
Panchakam. With Periya Piraatti- MahAlakshmi- Emperumaan- Brahmam is described.
adiyEn denotes jIvAthmA. He protects all
lives- denotes upaayam. To join You and be with You- Palam. Will I wither away
without seeing You at all- denotes VirOdhi swarUpam.- What a great interpretaion by
NampiLLai!)
Organization of 14 slokas with 108 names :

Number of Names in each slokas starting from Slogam 10 to Slogam 23 are as follows
making it 108 names of Mahalakshmi.
Sloka-10 , Names-1-8, # of Names - 8
56
Sloka-13
Sloka-14
Sloka-15
Sloka-16
Sloka-17
Sloka-18
Sloka-19
Sloka-20
Sloka-21
Sloka-22
Sloka-23
,
,
,
,
,
,
,
,
,
,
,
Names-30-37, # of Names - 8
In the previous part we saw till 68 names of SriMahalakshmi.

68.satim , Om satyai namah : One who is filled with two gunas - 1. listening to others
and 2. making others listen to her . Explained in Sri: as Ketkiral - Shrunothi and
ketpikkiral - Shraavayathi
Thus Piratti possess these two gunas forever and hence she is Satim.
Vimalam vishvajananim tushtim daridryanashinim |
Pritipushkarinim shantam shuklamalyambaram shriyam || 18||
All the above names are to explain how Piratt is joining hands during the process of
creation i.e Shristi by Sriman Narayana. Each of these are explaining the same.
Creation , Jagath Shristi :

Also see : Sanathana Dharma - Part 14 - Matter, Creation & Dissolution,
http://srikrishnarpanam.blogspot.in/2015/01/sanathana-dharma-Part14creation.html
After Pralayam all the chit/achit will be in sukshma form(subtle form) and will not
have a gross form(uruvam) or name. All the achit/chit will be stuck and united with
Brahmam.
In rAmanuja-nURRanthAthi, pasuram is as follows.
sindhaiyinOdu karaNangkaL yAvum sidhaindhu * munnAL
andhamuRRAzhndhadhu kaNdu ** ivai endhanakku anRaruLAl
thandha arangkanum than charaN thandhilan * thAnadhu thandhu *
endhai irAmAnusan vantheduththanan inRennaiyE 69
Meaning: SarvEshwaran Sriya:Pathi Sriman Naryanan, out of His own grace and
upakaaram, blesses us (the dormant ones) before the creation, with the requisites
(karaNa~ngaL) to become the living souls. But He did not grant us the saraNa~ngaL
the Lotus feet. But My Father- Sri Ramanujacharya, Emperumaanaar- in order to save
me from this samsaara saagaram- the Great PraLayam- blessed me today and showed
57
me with the Lotus feet of his (Sri Ramanuja's) as the means. What an upakaaram!
During the time of Pralayam, all the chethanam and achethanam are in sooksuma
desai without Nama, roopa variations and all are embraced in Brahmam's body. The
chEthanam and achEthanam are in a shrunken state embracing each other as part of
the Lord's body during the time of Pralayam. The Lord has them all in His stomach as a
small child floating in the waters of primordial deluge. He decides to create to amuse
and entertain MahA
Lakshmi. Naama Roopa prapancham comes in to being with His sankalpam. Thus
during Pralayam Naama roopa vibhaga anargham, Thus during Shristi Naama roopa
vibhaga arugam. During Pralayam everything is in Sukshma disai which are
transformed to Sthoola disai. This is called satkariya vaadam. Shristi is
transformation of one to another and it is not new creation. Sthithi and avasthai
changes.
Perumal in Bhagavad Gita , 2.12 says
na tv evham jtu nsam na tvam neme jandhiph
na caiva na bhavisymah sarve vayam atah param
Meaning: Never was there a time when I did not exist, nor you, nor all these kings;
nor in the future shall any of us cease to be.
Athma is ever existent and all the karma attached to that athma is safeguarded even
during Pralayam. Birth is when an athma gets a new body. A jeevathma attains mukthi
when all its karma are nullified. If the jeevathma need to have a gross body i.e
sthoola form inorder to experience karma. Hence Shristi is very important for the
jeevathma so that it will get a birth/body to expereince the karma and to follow
some means to reach god like bhakthi yogam, karma yogam, janna yogam or
saranagathi. Piratti thus kindles bhagawan to start on Shristi so that jeevathma can
work towards moksham.
Refer Piratti's role during creation, Brahmam - Jagath Karanan - creation :
http://srikrishnarpanam.blogspot.in/2015/12/upanyasam-series-srimahalakshmivaibhavam1.html
69.Vimalam , Om vimalaayai namah : One who does not have any shortcomings.
Piratti does not possess the crime of not bothering about the jeevathma's after
pralayam and kindles Paramathma to start on Shristi so that jeevathma's get an
oppurtunity to perform one of the prescribed means reach god like bhakthi yogam,
karma yogam, janna yogam or saranagathi and eventually attain liberation.
Malam means kuttram/shortcomings/crime.
58
Andal in Thiruppavai says vimalan "Muppathu moovar... vimala thuzhil azhai ukkamum
thatoliyum.."
Thiruppanzhwar says "Amalan adhi piran....". Azhwar thus reiterates that perumal is
the one without shortcomings he has said as Amalan, Vimalan, Nimalan,Ninmalan.
What is the kuttram which Piratti does not have ? She is there in the Vaikuntam which
is Nithya vibhuti which does not have any pralayam/shrishti etc. She is in the Bhoga
mandalam. But still she is worried about her children ie. jeevathma's and she kindles
perumal to do shristi so that the jeevathma's can follow some means to reach god.
Not bothering about the jeevathma's after pralayam is a crime and Piratti does not
possess this crime. Hence she is Vimala.
Nammazhwar says " " in his Thirumalirumcholamalai
pasuram
3012:##
,
,
,
. 2.10.11
poruLenRu ivvulagam* padaiththavan pugazmEl,*
maruLil vaNkurukoor* vaNsadakOpan,*
theruLkoLLach chonna* OraayiraththuL ippaththu,*
aruLudaiyavan _thaaL* aNaivikkum mudiththE. 2.10.11
These ten of the 1000 uttered with conviction bynCatakOpan of lovely KurukUr,
without illusions, on the fame of the Lord who begot this world as a thing to reckon
(for the progress of cetanas), will end in lauding on the feet of the graceful
(Sundarabahu).
Sri Parasara Bhattar in his SriSukthi says KaraNa KaLEbarai: ghaDayithum
DayamAnamanA.". Srushti itself has been described as a result of Her DayA.
In SriVachana Bhoosam, Pillai Lokachariar says ".. puthiran pakkalile pithru
idhayam ... karanakelebharangalaiyum kuduthu". Perumal and Piratti didn't feel
happy in spite of them being in the happy vaikuntam and hence start shristi for the
sake of jeevathmas. Perumal does this act of Shristi many times without getting
demotivated with full enthusiasm and he waits for the day the Jeevathma want to
come to him.
If in case there is some lag in his enthusiasm, Piratti ensures that she motivates
Perumal and Shristi happens during creation.
70.vishvajananim , Om vishvajananyai namah : One who is the motivating factor

59
behind the birth of this vishvam/universe. Vishwathai pirappikiral. It is Peruman who

does the creation and she is behind that action as the cause.
Piratti is the mother of the vishvam.
Thirumazhisai piran in Thiruchanda vruttam says,
thannuLE thiraiththezhum* tharanga veN thadaNG kadal*
thannuLE thiraiththezhun^dhu* adaNGguhinRa thanmai pOl,*
ninnuLE piRandhiRandhu* niRpavum thiribavum,*
ninnuLE adaNGguhinRa* nIrmai n^in_kaN ninRadhE.* (10)
761:

,
,
(10)
Meaning: http://tiruchandavirutham.blogspot.in/2013/12/010-great-container.html
Peruman is the ocean, waves going up from the ocean is shristi and waves folding back
into the ocean is pralayam. Wind is the one which induces the waves to rise or fold
back into the ocean. This Wind is Piratti who is vishwajanani. They also say that
kaalam/time decides this action. Mahalakshmi herself is Kaalam/Time.
71.tushtim , Om tushhtayai namah : One who feels happy and content, on seeing the
Jeevathma's reaching Bhagawan post Shristi.
Santushti - Trupti adaibhaval
Piratti always works towards a jeevathma's moksham and feels very happy once the
jeevathma is in union with Paramathma. She does not feel jealous. Like how a mother
mediates between the child and father, Piratt mediates between every jeevathma and
Paramathma kindling the love towards each other. Thus she is the makaaram in OM.
72.daridryanashinim, Om daaridryanaashinyai namah : One who destroys our
daridryam/Poverty of not valuing Bhagavad anubhavam.
Here daridryam does not refer to poverty. In this context of Shristi, daridryam refers
to the attitude of a jeevathma who does not value the great aishwaryam who is
perumal and focus on materialistic aishwaryam. Thus the jeevathma possess this
daridryam of not valuing the greatest aishwaryam perumal himself.
Also later Name 101 : 101.Daridrya dhvamsinim , Om daaridryadhvnsinyai namah : One
who destroys our Daridryam (sufferings / poverty) due to lack of aishwaryam
anubhavam.
As per the following Thirumangaiazhwar pasuram in Periya Thirumozhi, the
jeevathmas are focussed in materialistic pleasures and miss there focus on Perumal.
951 venRiyE vENdi vIzh porutkirangki * vERkaNAr kalaviyE karudhi *
ninRavA nillA nenjchinai udaiyEn * en seygEn? nedu visumbaNavum **
60
panRiyAy anRu pAragangkINda * pAzhiyAn AzhiyAn aruLE *

nanRu nAn uyya nAn kaNdu koNdEn * nArAyaNA ennum nAmam 4
951
,

,

,

. 1.1.4
Meaning: I always wanted to be successful in all my endeavors thinking my efforts are
mine alone and the achievement are only mine. i pined for the worldly pleasures that
i thought would give me permanent enjoyment. Now i come to know they are meager
and perishable. i desired the company of women caught in the net of their sharp
beautiful eyes. i was stupidly fickle minded. Oh! i am grateful to Him who lifted me
from the mire of samsAra like He lifted the Boomi from the ocean.
Piratti thus helps us in removing our materialistic desires and helps us in wishing for
the everlasting pleasure who is Perumal. Thus she removes our daridryam and hence
she is "daridryanashini".
Thus she brings in the focus on Perumal "oN thAmaraiyAL kELvan oruvanaiyE nOkkum
uNarvu"
Mudhal Thiruvandhadhi 67,
peyarum karungkadalE nOkkum ARu oNpU
uyarum kadhiravanE nOkkum - uyirum
tharumanaiyE nOkkum oN thAmaraiyAL kELvan
oruvanaiyE nOkkum uNarvu
2148:
,
, -
,
. 67
Meaning: The river will go only toward the dark wavy ocean, the luminous lotus flower
will blossom only looking at the lofty Sun, the (non-Srivaishnava) souls will only reach
Yama (at the end of their lives); (similarly) knowledge will understand only Narayana,
who is the consort of Lakshmi who resides on the lotus flower.
Piratti changes all the other desire due to aishwaryam or kaivalyam and makes course
correction to start thinking about perumal and bhagavad anubhavam.
Thiruvaimozhi. 3220:
61

, ,
,
. 4.9.10
kandukEttuRRu mOnthunduzhalum* aingaruvi
kanda inbam,* therivariya aLavillaach chiRRinbam,*
oNdhodiyaaL thirumagaLum* neeyumE nilaanNiRpa,*
kandasadhir kandozhindhEn* adaindhEn un thiruvadiyE. 4.9.10
Meaning: I have seen the pleasure of the five sense-organs by seeing, hearing, feeling,
smelling and eating and the inferior bliss (Kaivalya) beyond one's awareness. Having
discarded in toto these after seeing the excellence of Lakshmi of lovely bangles and
you together, I have attained your sacred feet.
Thirumangaiazhwar in tiruneDundANDaham pasuram 22 says "ippal kaivaLaiyum
mEhalaiyum kANEn kaNDEn kanamaharakkuzhai iraNDum nAngutOLum..."
naivaLam onrAyA nammainOkkA
nANinAr pOl iraiyE nayangaL pinnum
SeivaLavil enmanamum kaNNumODi
emberumAn tiruvaDikkeezh aNaiya ippAl |
kaivaLaiyum mEhalaiyum kANEn kaNDEn
kanamaharakkuzhai iraNDum nAngutOLum
evvaLavuNDu emberumAn kOyil enrErku
iduvanrO ezhilAli enrArtAmE || Twenty Two ||
Meaning : http://www.srivaishnavan.com/upload2.7/tirunedundandaham3.html
Andal in thirupppavai pasuram 25 says
*
*
*
**
!*
*
*

" ..." Andal is asking Kannan to Kannan and
nothing else. Kannan questioned "why are you not asking anything else ?". Andal says
"i am not ready to go through pain like Sita because of asking something other than
you". Thus Andal was very clear.
" " here magizthal is bhagavad anubhavam, "varutham
62
theerthal" is Aishwarya anubhavam , "Varuthamum theerthal" is Aishwarya and

Kaivalya anubhavam. Thus andal is praying for aishwarya and kailvalya anubhavam to
end and prays seeking the ever lasting bhagavad anubhavam to Kannan.
Prayojananthara sambhandam thollainthu perumane prayajonam.
The grace of Piratti will remove all the unwanted distraction a jeevathma possess and
brings in the concentration on Perumal. She herself explains the same.
Sita leads this by example.
In Ramayana there is two places where usually Ram is considered to be at fault.
1. After the war Ram asked Sita to do Agnipravesam
2. Ram sent a full term pregnant lady to the forest by asking Lakshman to leave her at
the other side of the river ganga where valmiki ashram was located.
There is a reason behind why all these happened.
One more incident which is also usually questioned is "Sita getting herself
into Prison in Ashoka Vanam"
What is the sin Sita committed that she had to undergo such rigorous punishment ?
Why did Ram give these punishement to Sita ?
Did Ram not do a mistake by punishing Sita ?
Sita herself explains and clarifies this during her discussion with Hanuman.
Sita says "maimava dhuskritam kinchitu ....."
Sita says that she has done two mistakes one small mistake and one big mistake. For
the small mistake she stayed away from Ram for 10 months and for the big mistake
she went to the forest for many years even though she was pregnant. Sita did two
abhachaaram. One is Bhagavad abhachaaram and one is Bhaagavata abhachaaram.
In this Bhaagavata abhachaaram is biggest mistake. Once a person is a Bhaagavata
then discriminating based on the kulam/caste is a big mistake. Speaking harsh words
to a Bhaagavata is another big mistake. One should not do any abhachaaram to a
Bhaagavatha through Manas, Vak or udal i.e hurting a bhaagavata by mind, by words
or by any action is not acceptable.
In Varaha Puranam, Perumal explains this to Bhoomi Piratti. "Vasundare if a person
does any mistake towards me and he seeks forgiveness just by offering a flower , i
forgive him immediately. But i do not forgive/forget if he had done an abhachaaram
to my devotee. Even if he offended by devotee just once, in spite being pious for
many years still i do not forgive me. Even if he seeks forgiveness by offering flowers
for many crores of years i do not forgive the person who had offended my devotee. "
We know the story on Ambhareesha charithram and Durvasa Rishi on the day of
Dwadasi. The bhagavata need to forgive and even god cannot forgive him. Perumal
says that he is servant to his devotees - bhaktha paradheenaha.
The small mistake is Bhagavad abhachaaram. "Amman(swami) irukka am maan(deer)
63
kettkal". Instead of bhagavad anubhavam Sita went behind materialistic pleasure and
asked for a deer.
Valmiki Ramayanam, Aranya Kanda chapter 43
|
|| --
"Oh, nobleman's son, that delightful deer is stealing my heart, oh, dextrous one, bring
it round, it will be our plaything. [3-43-10]
The big mistake is Bhaagavata abhachaaram. Sita spoke harsh words to Lakshmana
when Lakshman didn't agree to go from the Panchavati ashram to save Ram from
Mareecha after hearing the false cry from Mareecha as Ram.
This sudu sol towards a bhagavata laskhmana saying "are you an enemy who came in
the form of a friend ?".
Valmiki Ramayanam, Aranya Kanda chapter 45
|| --
|
"You are like a foe of your brother in friend's mien, Soumitri, as you are not making a
move towards a brother even if he is in an emergency. [3-45-5b, 6a]
For the small mistake, the punishment was getting prisoned in Ashoka Vanam.
For the big mistake, the punishment was pregnant Sita's stay at Valmiki Ashram.
Thus sita herself has explained that prayajananthara sambhandam and bhaagavata
abhacharam will lead to trouble. Thus the lesson for us is to avoid the same. Piratti
did these mistake and also accepted the punishment, in order to explain us on what
we should avoid and the implications if done.
Thus after Shristi, Piratti ensures jeevathma focus on bhagavad anubhavam and for
this she removes the dharidriyam of aishwarya anubhavam of the jeevathma.
73.Pritipushkarinim , Om priitipushhkarinyai namah : Jeevathma's are affectionate
towards Piratti and Piratti is affectionate toward Piratti. This affection(Preeti) is in
the form of a pond(pushkarani) and that pushkarani is none other than Piratti herself.
Because of Piratti's effort towards Shristi, removing aishwarya anubhvam makes a
jeevathma very happy and affectionate towards Piratti. Piratti showers all her
affection(preeti) towards the jeevathma.
Piratti is a pushkarani which is of affection/love i.e Preethi.
74.shantam ,Om shaantaayai namah : After Shristi, even if a jeevathma does any
mistake, she stays calm(shantam) without thinking to punish the jeevathma.
64
She focused in Shristi to get the Jeevathmas to Paramathma. But after shristi, the
jeevathmas are not bothered and engrossed in materialistic pleasures. Piratti doesn't
get upset or angry on seeing her effort towards shristi getting wasted, she doesn't
want to punish those jeevathmas and inturn stays calm.
Perumal gets angry on seeing these jeevan getting distracted inspite of giving many
chances and facilitating many things. Perumal tries to punish them.
Swami desikan his Paduka Sahasranamam says that "Piratti asks is there anyone in this
jagath who does not possess any dosham ?" - "nirdosha ..... upayaiyi vismarya .. jagati
nirdosha kaha".
Thus Piratti speaks on behalf of the jeevathma.
When permal is thinking whether to forgive the jeevathma and he looked at piratti
who replied "There is no one who has not done papam. You will not find anyone if you
are so strict. So better forgive the jeevan who is seeking us and repenting for our
mistakes. Yellarum papam panninavargal, neer papam panninavargalai kshamika
vendum".
Perumal then looked at Bhoomi piratti, who gave stunning reply to perumal "Is there
anyone who did papam in this world ? Pavam panninavargal logathil undo ?"
Perumal then looked at Neela devi nachiyar (Neela devi took the avataram of
Nappinnai as a idaichi one among us), who replied perumal "Is there anything called
pavam ? Pavum yendru undo ? Logathil yellarum nallathhu pannaravalache".
Perumal is happy to hear all these responses since he is happy that his consorts are
affectionate in saving the jeevathma's. Such is the love and affection which perumal
as towards his consorts.
Nammazhwar says "udan amar kAthal magaLir thirumagaL maNmagaL Ayar
madamagaL" , Thiruvaimozhi 1.9.4 , 2882 "
,"
Thus Piratti is full of shantam and hence she is shantam inspite of our mistakes and
she forgives the same without getting angry.
75.shuklamalyambaram , Om shuklamaalyaambaraayai namah : Shukla malya
ambaram - one who is adorning white garland, thirupariyattam and white silk clothes.
76.shriyam , Om shriyai namah : One who is resorted to by all and one who herself
resorts to SrimanNarayana.
Bhaskarimm bilvanilayam vararoham yashasvinim |

Vasundharamudarangim harinim hemamalinim || 19||
65
77.Bhaskarimm , Om bhaaskaryai namah : One who kindles bhagavad bhakthi in her

adiyars and hence making the adiyars shine like the radiance of the sun
Straight meanng would be "One who is with the radiance like that of the sun". This
might not sound apt for a women. Women are usually compared with coolness of the
moon and not sun. So here the apt meaning is "One who kindles bhagavad bhakthi in
her adiyars and hence making the adiyars shine like the radiance of the sun".
Bhagawan is bhaskaran(suryan). Piratti is not hot like that of hte sun and she is ever
cool. So telling that she induces devotion/bhakthi in her adiyars which makes them
glow with the raidance of the sun due to bhakthi is the apt one. Bhakthi oli is what is
meant here.
78.bilvanilayam , Om bilvanilayaayai namah : One who has vilva tree as her residence.
Archanai using Vilva leaf for Piratti is seen very rarely.
79.vararoham , Om varaarohaayai namah : Vara(shreshtamana) aroha(iduppu/waist) One with beautiful waist.
Valmiki Ramayanam, Aranya Kandam, Chapter 11.1
|
|| --
agrataH prayayau rAmaH sItA madhye sumadhyamA
pRSThatas tu dhanuSpANir lakSmaNo 'nujagAma ha
Rama travelled ahead while the glorious Seetha in middle, and wielding bow
Lakshmana followed them on the rear. [4-11-1]
This verse is commented specially by the ancient narrators. It is said that Om,
praNava is reflected in this verse. The Om is the compound of three letters a + u +
ma, and the first letter in the verse is a , in a + grataH. The second letter of Om, i.e.,
u is u in su sobhanaa. Other versions may read this as su madhyamaa , even then this
u is there. The letter before last word ha is ma , as in jagaa ma . These three letters
put together are Om. So the three, Rama, Lakshmana, Seetha are compared with
these three letters of Om.
Why is Sita walking in the middle while Ram is in the front and Lakshmana
behind ? Valmiki says here "sumadhyamA". "madhyamA" one meaning is waist. Thus
sumadhyamA is one with beautiful waist/sirrrutha idai.
Azhagiya madhyamam(waist) padaithaval madhyathile(middle) nadanthal.
Idai(waist) azhaga irukku sita idaiyil(middle) nadanthal.
After the victory, Ram while travelling back to Ayodhya stopped at Kishkinda and
invited all the monkey clan & their wives to join them in the akasha vimanam to
ayodhya.
66
The female monkeys on seeing Sita was questioned on "why her eyes are too big and
her waist is so thin and why she does not have a tail too?". Monkeys have small eyes
and humans have big eyes. For Humans as per saamuthrikalakshanam, the waist needs
to be small that too of the size which will fit in between two hands. Thus Sita is the
one with thin beautiful waist as per saamuthrikalakshanam. Sitai idai azhagi.
Periyazhvar sang minnanaiya nuNNidaiyAr virikuzhal mEl nuzhaindha vaNdu,
innisaikkum villipuththUr.
In this pasuram, the Lord who is a bee (thUviyam puLLudaith dheyva vaNdu)
entering Andals hair is brought forth.
Nammazhwar in Thiruvaimozhi says, 3354:##
minnidai madavaargaL ninnaruL sootuvaar* munpu naanadhanchuvan*
mannudai ilangai* araNkaayndha maayavanE*
unnudaiya sundaayam naanaRivan* iNni athu kondu seyvathen?*
ennudaiya pandhum kazhalum* thandhu pOgu nampI!*.(2) 6.2.1
"Idai siruthal" in our sampradayam means "aasai sirukarthu, vairagyam perugrathu"
i.e Vairagayathin Vaibhavam
"Kannazhaghhu" in our sampradayam means "jnanathin yettram"
Piratt is represented as "ma" in omkara since the one in the middle will only give a
holistic view and judgement. - "Naduvil iruppaval Naduvana artham solla".
Thirumangaiazhwar for Ashtabhujangara pathigam, (11 pasurams (1118 to 1127 &
2674)) says,
1126
,

,

. 2.8.9
tanjam ivarku envaLaiyum nillA
nenjamum tammadE SindittErku
vanjamarungul nerunga nOkki
vAi tirandu onru paNittaduNDu |
nanjamuDaittu ivar nOkkum nOkkam
nAnivar tammai ariya mATTEn
67
anjuvan maTTrivar Ar kol enna

aTTabuyakarattEn enrArE ||
Meaning : She continuesmy mind slipped into darkness (I swooned); my bangles
slipped down when I say Him. He has robbed me of all mine. As if not satisfied and to
rob me more, He looked closely at my slender waist. His look was fearful and like
poison. He said something into my ears. I did not understand them nor did I
understand who He was He Himself said I am aTTabuyakarattEn. Why do you fear
me? I have come to save You!.
http://periyathirumozhi-2nddecad.blogspot.in/p/thiripuram.html
In this pasuram all it is said that ' ' ie. perumal said
something to azhwar(Parakala Nayaki).
Periyavachan pillai in his Vyakyanam explains on what is that one things which
perumal told to azhwar who is now in Naayika bhavam as parakala Nayaki. He
Parakala Nayaki was so engrossed in perumal's beauty and hence she didn't bother to
hear what perumal told her and hence she says "he said something into my ears".
Now next let us see about the Namaha in Thirumanthiram. "idai" also refers to
Namaha which is explained as follows.
OM Namaha Narayanaya :
Namaha means "I do not belong to me , i belong to him" . "Maha" means "yenakku" ,
"Na" means "allen" so "Yenakku naan allen" is the meaning of Namaha.
Sita is the one who explained this Namaha beautifully and she relies completely on
Ram to protect her.
80.yashasvinim , Om yashasvinyai namah : One who brought in all glories to both her
mother's house and in-laws house.
yashas means "pughazh"/ praise/glory.
Sita thus brought in all glories both to Janak and to Dasarath's family by all her
actions.
Also, Piratti brings in glory even to her enemies because of her compassion/karunai.
She was born in the milky ocean "Thiruparkadal" and her husbands house is
"Srivaikuntam". She ensures that she brings in glory both to her mothers house and
husbands house.
Sri Guna Rathna Kosam : slOkam 56
janana-bhavana-preethyA dhugdhArNavam bahu-manyasE
Janani! dayitha-prEmNA pushNAsi tath-paramam-padham
udhadhi-parama-vyOmnEr-vismruthya maadhrusa-rakshaNa-kshamamithi dhiyA: bhUya: SRIRANGA-DHAAMANI mOdhasE
68
Refer Detailed meaning :

http://www.ibiblio.org/sripedia/srirangasri/archives/apr02/msg00072.html
Piratti is showing us on how female need to balance by bringing glory to both the
houses. She is born with perumal everytime to show us by being an example herself.
Sita did balance this beautifully. Janakan didn't interfere on any matter later be it
exile too. There is no slogam in Valmiki Ramayanam where Janakan is questioning
about all that Sita has to go through. This was all followed for reasons. After the
daughter's marriage parents have to be like the water on the lotus leaf.
Women have inbuilt skill to be born in a place and settling in another place. Men are
not designed like that and hence chances for them to fail is high.
Even when planting the saplings from one place to another, some saplings would die.
Men are like those who find it difficult to accomodate in the new enviornment.
Women are skilled to undergo this environmental change and mental change to
accept that new environment i.e aardharatha chinthanai is only with women and not
in men.
This topic s dealt in detail in Manu Dharma Shastram. Manu is a kshatriyan. Manu was
born in Ishvagu kulam many generations before Ram.
Vedam , Shastram says that "Follow the words of Manu without questioning it"
Kannana in Bhagavat Gita chapter 4 says "I am not telling something new about karma
yogam to you Arjuna. I have told this to vivaswan/suryan. Suryan had told this to his
son Manu...."
Manu's son is Ishvagu. Ram was born in Ishvagu kulam.
Manu Smriti is the best among all the Smriti. So even the bramanas need to follow the
words of Manu who was a kshatriya.
Manu Smriti is hailed among all dharma shastras and in that he has beautifully
explained about Sthrii Dharmam.
"Vedeshu pourusham suktam, dharma shastre shu manavam,
bharathe bhagavat gita puranesu ca vaishnavam,"
So goes a saying which means that of the so many branches and manthrams in Vedas,it
is Sri Purushasooktham the most important and similarly in various Dharma shastras,it
is Sri Manu shastram, in the 18 puranas it is Sri Vishnu Puranam and in the thousands
of slokas and 18 parvas with number of chapters in Mahabharatha, it is Bhagavat Gita
important.
81. Vasundharam, Om vasundharaayai namah : "one who is bearing all the wealth in
her" "Selvathai Dharippaval".
Vasu means wealth / Selvam
Vasundharam means "one who is holding all the wealth in her" "Selvathai Dharippaval.
Brahma's son is Swayambhuva manu. Swayambhuva Manu's had two son's Priyamvaradhan and Uttana Padhan.
69
Uttana padhan's son is Dhruvan. Then the family tree is Dhruvan -> Angan -> Venan ->
Pruthu Maharaja.
The Bhagavata Purana and Vishnu Purana tells the story of Prithu: King Vena, from the
lineage of the pious Dhruva, was an evil king, who neglected Vedic rituals. Thus the
rishis (sages) killed him, leaving the kingdom without an heir and in famine due to the
anarchy of Vena. So, the sages churned Vena's body, out of which first appeared a dark
dwarf hunter, a symbol of Vena's evil. Since the sins of Vena had gone away as the
dwarf, the body was now pure. On further churning, Prithu emerged from right arm of
the corpse. To end the famine by slaying the earth and getting her fruits, Prithu
chased the earth (Prithvi) who fled as a cow. Finally, cornered by Prithu, the
earth states that killing her would mean the end of his subjects too. So Prithu lowered
his weapons and reasoned with the earth and promised her to be her guardian.
Finally, Prithu milked her and got back all the treasures to this world. Earth/Bhoomi
Piratti is known as "Prithvi" because Pruthu milked her. Thus Bhoomi is Vasundhara
since she is bearing/holding all the wealth in her. We need to be very careful and
should not trouble the earth.
We are troubling our mother earth badly and just because she is "Shanta" and her
tolerance levels are high. Hence, we all are surviving inspite of all troubles we give
her. Taking care of mother earth is needed both from environmental and religious
angle. Also if it is a divyadesam, all the poorvacharyas have lived there and hence
need to be more aware of the sacred aspects of those places and need to take care of
mother earth.
In VishnuSahasranamam, Vasuh ( 271) is the name for Krishnan meaning "One, who is
the greatest treasure / FD (Vaithamaanidhi) for us." "He, who offers Himself as
wealth, to those who are devout, like the Azhwars."
So if Vasuh is Bhagawan then all the actions like standing, sitting, reclining,
measuring(alanthathu) , ate ( undathu), spitting(umizhnthathu),
protecting(rakshanam) are all done and related to this world. He is in so much
love with this Bhoomi. SriDevi Nachiyar is given a place in his chest. Bhoomi Piratti is
the one perumal is doing all these various actions.
nam aazhvaar's 2-8-7, thiruvaaimozhi paasuram, 2986

, ,

, . 2.8.7
Kidanthu irunthu ninRaLanthu kEzhal aai keezhpukku
Kidanthidum thannuL karakkum umizhum
Thadam perunthOL aarath thazhuvum paarennum
Madanthaiyai maal seiginRa maal aar kaaNbaarE
70
Meaning: 7.Emperumaan lied down (kidandhu) on ThiruppaRkadal. He stayed with the

rishis in the forest (irundhu); He stood winning against rAvaNA.(ninRu); As a VaraahA,
He brought the Mother Earth back; He ate the seven worlds and spit them back after
the Cosmic Cycle end; He hugged the Most Beautiful shoulders of Nappinnaip piraatti;
Who can see all His actions?
Thus Piratti is the one who carries/bears(dharithal) and holds perumal too and hence
she is Vasundhara.
Swami Desikan in Padhuka Sahasranamam says "Vishwambharasya..." to explain the
greatness of Paaduga which is bearing emperuman himself.
"Vishwathai dharippavan emperuman. Perumanai dharippathu paadugai".
Perumal is bearing everything in this universe including Bhoomi Piratti. However, when
he is taking the avatarams/incarrnations and as archai it is bhoomi who is bearing
perumal.
Thus both of the are so related and bear each other.
82.udarangim, Om udaaraangaayai namah :

Udara mana angam : One who is filled with beauty in each and every part(angam) of
the body.
From her Thirumudi to Thiruvadi she is Sarvaalankara sampinnai. One who is wearing
alll types of jewels.
Sita had so many many jewels while she was in Mithila and while in Ayodhya. But the
greatness of Sita is that she renounced every other ornament and went with Ram.
While in Sringiverapuram Ram and Sita slept on the floor. Guhan asked Lakshman to
sleep too.
http://valmikiramayan.net/utf8/ayodhya/sarga51/ayodhya_51_frame.htm
Distressed with anguish (to see Rama and Sita lying on the ground) Guha said to
Lakshmana, the scion of Raghu, who kept awake, through sincere love, for the
protection of his brother Rama
"Here is a comfortable bed made for you, my friend! Relax well comfortably on it, Oh,
prince!"
"All of us are habituated to hardships. You are habituated to comforts. We shall keep
awake this night, for the protection of Rama"
Then, Lakshmana replied to Guha as follows: "Oh, sinless Guha! Being protected by
you, who keep your duty alone in view, all of us are fearless in this land."
"When Rama, the son of Dasaratha is lying on the ground with Sita, how is it possible
for me to sleep or to enjoy the pleasures of life?"
"See that Rama, who cannot be vanquished in combat even by the gods and demons
71
combined, now sleeping profoundly on the grass along with Sita."

Thus Lakshmana could not bare the sight of Ram sleeping on the ground and most
importantly Sita. Because Ram had been in Gurukul and undergone all these but not
Sita. Lakshmana says that he would not sleep till they all go back to ayodhya. Thus
Lakshmana could not convince himself of seeing the beautiful Sita sleeping on the
grass floor.
In Srirangam along with Perumal they take all the perumal ornaments, dresses,
kalasam for thirumanjanam in many wooden boxes.
Thayar kavasam is silver kavasam with golden mulam on usual days. But during
Navarathiri both the moolavar Thayar's are adorned with Golden kavasam. Water is
got in golden kalasam from Kaveri every day during Navarathiri for Vishwaroopam. All
the perumal pathiram are swarnam too. When perumal is going outside the temple
for utsavam or thirumanjanam then all these wooden boxes are taken first with all
that are needed for
perumal.
Sita when she was about to start to exile with Ram, everyone packed many boxes of
jewels for her. But later Lakshmana explained the reasons and managed not to carry
so many boxes.
Sita's body turned red just when everyone was analysing on what jewels to use to
adorn her. Such a sukumari.
Thus Piratti is Udaarangam, one with beautiful body parts which are to serve perumal
and to do kainkaryam for perumal.
83.harinim , Om harinyai namah : One who is in the form of gold - swarnamayam. One
who with eyes like that of a deer - maan pondra marunda vizhi padaithaval. One with
divine beautiful body parts for which there is nothing equivalent to it in the world
1.Piratti is fair in color and is gold and hence Harinim.
2.Hari means deer. One who with eyes like that of a deer - maan pondra marunda
vizhi padaithaval
3. Harini means Vichitrini. Vichitrini means one with divine beautiful body parts for
which there is nothing equivalent to it in the world.
84.hemamalinim , Om hemamaalinyai namah : One who is adorning golden garland
Thirumangaiazhwar in Peria Thirumozhi on Thirukannapuram, 8th
decade.http://periyathirumozhi-7th-8thdecad.blogspot.in/p/silaiyilangku.html
1651

,

,
72

,

. 8.1.4
tArAya taNtuLaba vaNDuzhuda varaimArban enginrALAl
pOrAnai komboSitta puTpAhan ennammAn enginrALAl |
ArAnum kANminhaL ambavaLamvAi avanukku enginrALAl
kArvAnam ninradirum kaNNapurattammAnai kaNDALkolO? ||
Meaning: The mother continuesMy daughter suddenly cries Look! Here is the
tuzhasi mAla worn on His tirumArbu which is mountain like. The bees crush the
flowers to drink honey and made a mess of honey and pollen grains. Oh! Come here
and see! Here is my swAmi who killed kuvaLayApeeDa breaking his tusk. Isnt His
mouth as red as coral? Ah! This kAr vaNNan is very handsome! Thus she keeps talking
to herself after seeing
kaNNapurattammAn.
Perumal is wearing thulasi malai and the bees in that garland are walking in peruman's
chest as if they are ploughing perumal's chest to make a soft place for Pratti who is
residing in Peruman's chest.
Perumal is also thus wearing garland and Piratti is also wearing the garland.
Parakala Nayaki is thus telling "ho you all people, how come you are not seeing all
these thngs related to perumal instead you are into something else".
Sita while in Ashoka Vanam to Hanuman. "Hye Hanuman, When I was with Ram, i used
to remove the garlands/haram which used to hinder the intimacy between me and
Ram. Now look at my state. There is 100 yojana sea between me and Ram. I thought
there must not be anything between me and Ram. What a pity state of mine due to
my karma".
Dhanadhanyakarim siddhim sada saumyam shubhapradam |

Nripaveshmagatanandam varalakshmim vasupradam || 20||
85.Dhanadhanyakarim , Om dhanadhaanyakarye namah : One who bestows, gives us
wealth ( dhanam and Dhanyam) .
Those days dhanyam i.e grains the wealth.
86.siddhim ,Om siddhaye namah
Siddhi means effort and results being inline. Sadhanam and Phalam getting inline.
There is always a gap between the effort and the final end result. Sometimes the
results will not be inline as per what we thought too. Results might not be upto the
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mark for the effort we have put in. Kariya Siddhi or Siddhi means the
effort/Sadhanam meeting the final expected end result/phalam. Siddhiadaithal.
Lakshmi is Siddhi. She is the one who ensures that the efforts we take results in
expected results. e.g Studying, working hard, writing the exam and result is to get
good marks..
87.sada saumyam / straina saumyam, Om strainasaumyaayai namah : One with
beautiful attributes specific for women. Pennukku undana azhagu padaithaval.
Sthri means women. Straina is Women's attribute/ guna.
Saumyam is beautiful
88.shubhapradam , Om shubhapradaaye namah : One who uses her beautiful
attributes specific for women, to get perumal to every jeevathma. Perumanai
namakku than azhagale pettrukoduppaval.
She is straina Saumyam i.e One with beautiful attributes specific for women
Shubham means Bhagawan and it can also be taken as Bhagavad Bhakthik. Pradam
means "petru koduthal". Subhathai pettru kodukiral. Bhagawanai pettru kodukiral.
Bhagavad bhakthiyai pettru kodukkiral.
Piratti is the one One who uses her beautiful attributes specific for women, to get
perumal to every jeevathma.
One question which will arise is Piratti is peruman's wife. In that case why does she
show eagerness in union of Paramathma and Jeevathma?
Of the Nava vida sambhandam between paramathma and Jeevathama, important one
is Bhatru-Bharya sambhandam. I.e Husband-wife.
All jeevathama's are wife and paramathma alone is husband. Purushan is only
Purushottaman.
Thirumangai Azhwar in his Periya Thirumozhi on Thiruvidanthai as Parakala Nayaki &
her mother..
1108 * thivaLum veNmadhi pOl thirumugaththarivai * sezhungkadal amudhinil
-piRandha
avaLum * ninnAgaththiruppadhum aRindhum * Agilum Asai vidALAl **
kuvaLaiyang kaNNi kolliyam pAvai * sollu nin thAL nayandhirundha
ivaLai * un manaththAl en ninaindhirundhAy? * idavendhai endhai - pirAnE!

,
,

74
,
. (2) 2.7.1 . 1108
Meaning:This pASura is by the mother of parakAla nAyakis mother. She is worried
about the daughters condition. Certainly the nAyaki has fallen in love with
emberumAn of iDavendai and is in a lovelorn condition. She asks Him Oh!
emberumAn! What do You intend to do with her? Do You want to take her or reject
her? Tell me one thing clearly. You have periya pirATTi in Your tirumArbu. i know she
never leaves You even for a minute. i know Your affection and love towards her. But
alas! My daughter loves You too. She believes that You love her (my daughter) more
than pirATTi. i know Your sankalpa alone determines the course of events. So tell me
Your intentions now.
SAstrArtha of this pASura isBagavAn alone is satyasankalpa. Whatever we may wish
it is His sankalpa that decides the fruit of action. Hence leave the destiny to Him.
Whatever He doeswhether it is acceptable by You or notis done with a far reaching
vision.
"thivaLum veNmadhi pOl thirumugaththarivai sezhungkadal amudhinil piRandha
avaLum nin Agaththiruppadhu aRindhum...." (Periya Thirumozhi 2-7-1)
Here Azhwar is having Parakala Nayika Bhavam. Azhwar is asking Perumal tell me what
you are thinking about this parakala nayaki. Only when perumal thinking about
Parakala Nayaki she will be able to marry perumal. The mother asks the daugher
"Why are u showing your affection towards perumal and why do you want to marry
him since he is already married which you can see in thiruvidanthai where perumal is
there with piratti?". The daughter went and saw nithya kalyana perumal, confirmed
that thayar is there next to perumal. She came back home and told her mother "Yes i
saw piratti and now my affection towards perumal has doubled since i am sure
that Piratti's presence will make my wish come true". Hence the mother is asking
perumal "Piratti un thirumarbhil irupathu therinthum yen pen un aasai vida villai".
Periavachan in his vyakyanam says "The daughther was first doubtful on who will
mediate for her marriage with perumal and now on seeing piratti's presence she is
assured that perumal will marry him and hence her affection is multifolded and
assured of her marriage with perumal". Thus piratti's presence as purushakarabhoothai
is explained here.
89.Nripaveshmagatanandam , Om nripaveshmagataanandaayai namah :One who is
happy because of staying in the king's palace.
Nripa - Raja
Veshmam - Palace
gatam
Anandam - Happiness
Thus Piratti is the one who is happy because of staying in the king's palace. She was
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in Janak's palace for 6 years and hence this name.

Janakan says "Sita brings in pride to Janaka clan"
In Acharya Hrudayam Nayanar says "mootha pennum, naduvil pillaiyum,kadai kuttiyum
maga piranthu..."
Referring to Sita, Bharath and Kannan who brought name to the Janaka, Dasaratha
and Yadu clan/Vasudeva clan.
Kambhan in Kambharamayan as Guha's words "oru aayiram ramar nin kezh aavaro
theriyumo amma..." meaning "Even 1000 Ram's cannot equal Bharath who followed
Ram's words and lived for Ram". Thus it is is Bharath who brought in name for Surya
kulam.
In the beginning of Aranya Kandam, while in Athri / Anasuya ashram , Sita explains in
detail about her stay in her parents place and explains about her wedding too to
Anasuya.
Ayodhya Kandam , Chapter 118, Sita Explains that her father was plunged into ocean
of anxiety concerned about Sita's marriage since she was 6 years.
|
|| --
34 : "Seeing my age to be such, when union with a husband can be easily had, my
father fell a prey to anxiety like an indigent man, feeling miserable by the loss of all
his possessions."
|
|| --
35: "Eventhough the father of an unmarried girl be like Indra himself on earth, suffers
indignity in the world from the suitor's men, no matter whether they are equal or
inferior to him."
|
|| --
36: "Perceiving that ill-treatment threatening him at no distant date, the king Janaka
was plunged into an ocean of anxiety and did not reach its end any more than a man
without a bark would reach the end of a sea."
Though she was just 6 years in Janaka's palace Sita had learnt everything and She
used to say many many stories to Ram whenever she wanted to convey any message
related to dharmashastram. Sita lead by example that women need to speak at the
right time the right thing. This is the reason Sita joined Ram to exile too. Sita was
very focussed to ensure that dharmashastram was followed by Ram. Women need to
focus on the same. Just questioning is also unhealthy and hence women need to be
wise in questoning the apt thing at the apt time to be inline with dharmashastram.
One of the wife's key role is to ensure that husband is following the righteous path.
Sita had also learnt all the Rajanidhi too. She had followed all these while she was
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captured in Lanka in a different kingdom. Sita used to give Ravana

aasanam(something to sit on) and then only she used to converse with Ravana. Sita
gave all the respect that needs to be given to a King by a princess(rajakumari). Sita
used to pluck something and give that as aasanam for Ravana. Even in that tough
times she had followed all rules.
Thus Sita is Nripaveshmagatanandam - one who was happy because of being in Janak's
palace and she learnt everything during her stay in Janak's palace.
90.varalakshmim , Om varalaxmyai namah : One who brought all pride to Bhagawan
and thus brought pride for herself too.
Piratti is the Nirupaka Dharmam for Perumal himself. Hence she is "Vara" means highly
esteemed. Migha uyarntha.
91.vasupradam , Om vasupradaayai namah : One who gets us all wealth including
perumal to the jeevathma.
Vasu is wealth.
Shubham hiranyaprakaram samudratanayam jayam |
Namami mangalam devim vishnuvakshahsthalasthitam || 21||
92.Shubham , Om shubhaayai namah : One who brings in glory/greatness.
One who is Shubham. Shubham is something/action because of which one gets
greatness/unnathi and pride.
Piratti sambhandam brings in glory to Peruman and hence she is Shubham.
93.hiranyaprakaram , Om hiranyapraakaaraayai namah :One who has Perumal as her
protector like the fort walls which protect the palace.
Hiranya - Gold, here Hiranyam refers to Perumal himself.
Prakaram - Protecting Fort walls / Mathil
For Sita, Perumal himself is the protector and nothing else. Sita was very particular to
join Ram to exile.
Sita said "nin pirivinaiyum sudumo kaadu" meaning "will the forest be strenous than
staying away from you ?"
Infact Sita started before Ram saying that she is all set to exile and asked Ram to
follow her. Sita told that she was aware about her vanavasam during her childhood
and she was all prepared. Sita convinced Ram to accompany him to forest.
|
|| --

Ayodhya Kandam, Chapter 27, 6 : "Oh, Rama! If you set forth now itself to the forest,
which is difficult to be travelled, I shall come before you, by trampling down thorns
and grass with long pointed stalks."
|
77
|| --
kiM tvAmanyata vaidehaH pitA me mithilAdhipaH
rAma jAmAtaraM prApya striyaM puruSavigraham
Ayodhya Kandam, Chapter 30, 3 :Meaning : "What my father, the king of Mithila
belonging to the country of Videha, think of himself having got as so-in-law you, a
woman having the form of a man?"
Sita was firm in her ask to accompany Ram. Reason by Sita to Ram "If you don't take
me with you then my father will think that he married me to a women who wore
men clothes - aan udai uduthiya pennukku pennai koduthu yemarnthom".
iti jAnan parAM prItiM gaccha rAma mayA saha
|
|| --
Ayodhya Kandam, Chapter 30, 18 :Meaning : "Your companionship will be a heaven to
me. Without you, it will be a hell. Oh, Rama! By knowing thus my great love, obtain
supreme joy with me."
Thus She started walking first saying "i knew of my vanavasam long time ago during
my childhood while i was in my dad's house. So i am ready with my bags and you can
join me."
FIinally Ram agreed and Sita joined him to exile. Sita as soon as she stepped out of
the palace on seeing people walking asked if they have reached the forest. Ram was
thinking on how he is going to manage such a sukumari
Sita for 14 years in the forest. But the actual situation in the forest was totally
different. Sita was playing with all animals fearlessly in the forest. She was enjoying
seeing all wild animals like bear, elephant, lion etc.
|
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'' Gajam va, veekshya simham va, vyaghram vaapi varananaa;
Naaharayathi santhrasam, Baahu Ramasya Samasrutha"
(Valmiki ramayanam; Ayodhya Kandam - 60-20 )
Meaning : "Seetha who stays in the forest, takes refuge in the arms of Rama and
hence does not give Herself to fear, even by seeing an elephant or a lion or a tiger."
Sita was thus enjoying everything in the forest without fear since she has taken refuge
in the arms of Rama i.e "Baahu Ramasya samasrutha". This is what is explained in this
name "93.hiranyaprakaram "
Perumal Ram is the sarvarakshagan. Sita led by example followed Ram and underwent
all tough situations with a smiling face and she did this to explain us that the supreme
protector Ram is there to save all of us during our tough times. We jeevathmas
irrespective of whether we have knowledge or devotion we need to have the
Mahavishwasam that peruman will protect us. This will remove all fear in us. Hence
the name for Piratti 93.hiranyaprakaram
78
Also read : From : http://prapathi.blogspot.in/2014/04/baahu-ramasyasamshrutha.html

The situation unfolds : Rama leads Sita into the forest followed by Lakshmana. The
sarathy of Dasaratha, Sumantara, returns back home to the castle and reports that
they have been led to the jungle and left alone there.
Dasaratha very anxious to know about his daughter in law and her safety asks, ''Was
she very afraid? Was she, the darling daughter of Janaka, upset about her safety in
the forest? Was she frightened?''
To this Sumantara replies with the above Sloka.
"I watched her go into the forest with Rama. Come may elephants (Gajam) or lions
( Simham) or tigers (Vyakram), {Here Sita is referred to as Varaananaa - one who has a
lovely face) She still has no trace of fear on Her lovely face. But why is this so? Bahu one who the strong arms is common name for Rama. Sundara Bahu, Sahasrabahu,
Ajanu Bahu - are all names of Rama. That arm is around her to protect Her.
{Let} elephants come, or Lions yet or Tigers, She has no fear at all on Her lovely face,
for the arm of Rama holds {protects} Her yet.
This sloka is quoted often by my husband whenever I have any fear, confusions,
paranoid or anything that pushes me into darkness. So it is something that I have
derived strength and comfort from. That all of us need - the arm of Sri Rama around
us. It is ever present to protect us.
94.samudratanayam , Om samudratanayaayai namah : One who is born to the king of
sea - Samudra Rajan.
Samudra tanayam : One who is born to the king of sea - Samudra Rajan.
We have seen this in detail in earlier related names.
95.jayam ,Om jayaayai namah : One who is victorious and defeats Perumal.
It is said "Pathinikku thorpan parama rasigan".
The strength/valour of a man is shown in being victorious outside and in getting
defeated by his own people at home.
Krishna showed this by getting tied by Yashodha. "Kanninun Siruthambinal
Kattunnapanniya peru maayan.." Damodaran - the one who's belly was tied with a
string (An epithet of Krishna) Dhaama means rope. Udara means belly.
Hence, he is known as DamOdaran.
Ram showed this by letting Sita win the swimming race in river Godavari.
Ram competes with Sita to ensure she succeeds :
Ram though he competed with Sita he always wanted to get defeated by Sita. One
such incidence explained by Ram himself on the banks of river godavari.
3.63.12

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79

|| --
"Sitting very close to me on this stone's surface, oh, Lakshmana, she that wellmannered Seetha with bright smiles was speaking to you verbosely with all smiles...
[3-63-12]
He is recollecting his romantic dalliances with Seetha at the riverside of Godavari.
asmin 'in here, hereabouts which now is devoid of Seetha, she used to playfully tease
me in our swimming sports in this River Godavari...' maya saartham where maya sa
artham 'I thought I was winning... but, she who is used to have an upper hand...
hence, then I became secondary...' udaara shiilaa 'well-mannered' Seetha... for she
did not bother me for such
a frolicking when we were in Ayodhya, and she with all her mannerliness maintained a
distance from me, as there were her father-in-law, mother-in-laws in Ayodhya, but
here only two of us who are with ourselves, and we rejoiced freely...' shilaa tale upa
upa viSTaa 'on the surface of any stone wherever I wanted to gain a foothold after
straining myself in swim-games, she used to reach and sit on each and every
acclivitous stone, prior to my
reaching it, and she used to spatter water on my face, to continue more swimming...
but, I was really fatigued...' then she is one jaata haasaa 'in whom laughter took
birth...she used to burst out peals of laughter... that declare me as a defeated one...'
And then tvaam bahu vaakya jaata aaha 'she used talk to you a lot, with lots of words,
as you are in the habit of always extolling me, and she was saying to you... 'you two
are mightier than the mighty, but I am a woman, you two are males and can hunt the
cruellest animals, but I am woman, a rabbit in the kitchen... but, see how I defeated
your almighty brother...' and the like...'
How does Piratti win over Perumal ? Piratti is more concerned about the Jeevathmas
and protecting the Jeevathmas and want the union of the jeevathma with
Paramathma. Hence Perumal himself ensures Piratti succeeds in her attempt of saving
the jeevathma which is also perumal's only objective. Piratti through her
compassion/daya wins over perumal to protect Jeevathma who has surrendered
inspite of all the sins committed.
96.mangalam devim, Om mangalaa devyai namah : One who is host of mangala nature
with divine radiance emanating from all her divine parts of the body.
Mangalam is Auspicious nature. It is from Piratti all the items get there mangala
nature. Turmeric gets its mangala nature from Piratti.
Devi - Kanti, Radiance. All her divine parts emante the divine radiance.
Ramanujar says "Deva Deva Divya Mahishim akila jagan matharam...." She is Deva
Devi i.e Perumal's devi - devannukku Devi.
Periazhwar says "thEr aNindha ayOdhdhiyar kOn perum dEvI kETTaruLAi" in his
- , ( ,

)
Manavala Manunigal in his Vyakyanam asks "why is the reference to Sita stated as
Perun Devi for Ram when he had only one wife unlike Dasaratha who had 4 wives ?
80
Referrring as just "ayOdhdhiyar kOn dEvI" would have been enough to say Sita as Ram's
wife but why here "Perum Devi" ?. She is perum Devi because "Ramanudaiya
perumaikku thakka Devi" i.e One who is eligible for Ram's greatness and glory and
hence perum devi. If ram is devan , she is devi. If Ram is Deva Devan she is Deva
Devi. Piratti thus possess such great glory in par with Perumal's glory.

321 : ( 3-10-4)
vAr aNindha mulai madavAi vaidhEvI viNNappam
thEr aNindha ayOdhdhiyar kOn perum dEvI kETTaruLAi
kUr aNindha vEl valavan guganODum gangaidhannil
sIr aNindha thOzhamai koNDadhum Or aDaiyALam
(Periyazhwar's Thirumozhi 3-10-4)
Meaning: O Sita, who has her breast covered by a piece of cloth, steadfast in her
devotion to Shri Ram, who is called Vaidehi - please accept my due respects. O
revered wife of the king of Ayoddhya who goes around in a decorated chariot please
heed my statements. On the banks of the River Ganga, Shri Ram emraced a
praiseworthy friendship with Guha, who is an expert in fighting with his sharp spear.
This is one indicator that I would like to
share.
97.vishnuvakshahsthalasthitam, Om vishhnuvaxassthalasthitaayai namah : One who
has Vishnu's chest as per residing place.
Vishnu Vaksha - Perumal's Chest
Stala - Place
Sthitam - One who has that as her residence.
This is also told in Rig Vedam as "arayikane vikate .....shirim pitasya...." Rig Veda
verse X.155.1.
The person, devoid of wealth and vision, is implored to go to the hill which burns up
all evil (vikata for Venkata) and drives away all obstacles to peace and prosperity. The
call of the rishi Sirimbitha has obviously not gone in vain.
Shirim Pita refers to Shirihi Pita i.e Peetam of Sri: i.e Perumal's chest.
The Rig veda verse converys the meaning "Go to the hill where Srinivasa perumal
resides " indirectly as "Go to the hill which is the Peetam of Sridevi Nachiyar". He is
always SriyaPathi. She is the identification for Perumal. Such is the greatness of
Nachiyar.
Rig Vedam thus speaks about Thirumalai DivyaDesam. This is one greatness of
Thirumalai which is detailed in Rig Vedam too and not just in azhwar pasurams.
Swami Desikan in SriSthuthi, Slokam 1
MaanAtheetha praTitha vibhavAm MangaLam MangaLAnAm
Vaksha: peeDeem MadhuvijayinO bhUshayantheem svakAnthyA
prathyakshAnuSravika-mahima prArTithineenAm prajAnAm
SrEyO mUrthim Sriyam aSaraNa: ThvAm SaraNyAm prapadhyE
81
Meaning:
AdiyEn performs Prapatthi to MahA Lakshmi (the refuge for all the beings of the
world / SarvalOka SaraNyai) as one, who has no other refuge. She is the Mistress of
the widely spread and limitless Iswaryam (wealth). She is the MangaLam
(Auspiciousness) of all MangaLa vasthus and Tatthvams. She is the embodiment of all
MangaLams. She adorns the chest of Her Lord with Her divine and incomparable
JyOthi. She is the Vara Lakshmi (boon-granting Lakshmi) for all, who are eager to gain
Her anugraham both in this and the other world.
Note :
MangaLam MangaLAnAm - abode of all auspicious things
Vaksha: peeDeem MadhuvijayinO - one who is seated in the chest of Her Lord. Her
Lord is the one who killed Madhu-vijayars.
Whenever there is reference to Perumal and Piratti it is always referred by the other
person. For example Nammazhwar says "Perumal is the one who has Piratti forever in
His chest". Mudalazhwars say "Perumal is the one who is present in Piratti." Also,
Piratti wears pathakkam with Perumal in it and Perumal wears pathakkam with Piratti
in it. This reminds of the following two pasurams.
Nammazhwar says, agala killEn iRaiyum enRu*alarmEl mangai uRaimaar_paa,*
6.10.10, 3451, ,
Mudalazhwars Says, "Manathullan maa kadal neerulllan malaral thannathullan "
MoondrAm thiruvandhAdhi-Paasuram-3 :
manaththuLLAn mAkadal neeruLLAn malarAL
tanaththuLLAn thaNthuzhAi mArban-sinaththu
serunarugach seRRugandha tEnkOdhavaNNan
varunaragam theerkkum marundhu
"
-

Meaning : http://azhvargalarulicheyal.blogspot.in/2014/01/moondramthiruvandhadhi-paasuram-3.html
malarAL tanaththu vuLLAn- one who relaxes in the divine chest (breasts) of piratti
who is on top of a lotus;
Sri Parasara Bhattar glorifies periya perumAl as "srIsthaNAbharaNam thEja:" as follows
srIsthaNAbharaNam thEja: srIranEchayamAchrayE,
chiNthAmaNi mivOthvAntham uthsangE anantha bhOgina:
Such is the great intimacy between Perumal and Piratti who are residing in each
other's chest.
Note : In some recitations the next two slokas are not part of it. It is mostly recited
and hence explained here too.
Vishnupatnim prasannakshim narayanasamashritam |
Daridryadhva.nsinim devim sarvopadravaharinim || 22||
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98.Vishnupatnim ,Om vishhnupatnyai namah : One who is the divine eligible consort of
Vishnu
This is one of the very important name. This is one among the 12 names of
SriMahalakshmi like how there are 12 names of Vishnu which are recited while
adorning the Thiruman. Vishnupatni is the 5th name in the 12 names of
SriMahalakshmi.
shrIlakShmIdvAdashanAmastotram:
Sri Devi PrathamaM naama dwiteeyamamrutOdbhavaa!
truteeyaM kamala PrOktA ChaturthaM Loka sundaree!!
Panchamam ViShNupatneeti ShastyaM Sri VaisHnaveeti chi!
saptamaM tu VarArOhaa AshTamaM HarivallabhA!
NavamaM ShrGhaNi PrOktrA DashamaM Deva DevikA!
EkadashaM MahAlakshMi DwaadashaM LOkasundari!
12 Names of MahaVishnu :
Om kEsavaaya nama:
Om naaraayaNaaya nama:
Om maadhavaaya nama:
Om gOvindhaaya nama:
Om vishNavE nama:
Om madhusoodhanaaya nama:
Om thrivikramaaya nama:
Om vaamanaaya nama:
Om sreedharaaya nama:
Om hrusheekEshaaya nama:
Om padhmanaabhaaya nama:
Om dhaamOdharaaya nama:
12 Names of SriMahalakshmi:
Om sriyai nama:
Om amRitodbhavaayai nama:
Om kamalaayai nama:
Om chandrasodaryai nama:
Om viShNu patnyai nama:
Om vaiShNavyai nama:
Om varaarohaayai nama:
Om hari vallabhaayai nama:
Om shaarngiNyai nama:
Om devadevyai nama:
Om surasundaryai nama:
Om mahaalakshmyai nama:
Also Refer:
http://vishnudut1926.blogspot.in/2014/05/shree-lakshmi-dwadasha-namastotram.html
http://prapatti.com/slokas/tam2/lakshmiidvaadashanaamastotram.pdf
http://prapatti.com/slokas/english/lakshmiidvaadashanaamastotram.pdf
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99.prasannakshim , Om prasannaaxyai namah : One with happiness filled divine eyes

Prasanna akshi : One with happiness filled divine eyes. Anandamana irendu
thirukangal padaithaval.
Piratti's eyes are blossomed and filled with happiness on seeing the divine eyes of
perumal - kamalakannan.
100.narayanasamashritam ,Om naaraayanasamaashritaayai namah : One who resorts
to SrimanNarayanan.
Narayana samashritam : She prostrates/resorts to SrimanNarayana. She approaches
Her Lord Herself for that purpose. She pleads with Him.
She resorts to SrimanNarayanan for the sake of the jeevathmas and talks to Him on
our behalf. SriParisu/Siparisu.
Note : Siparisu - Sri Parsvam - Recommendation by Sri . Parsvam means close
by(arugil).
101.Daridryadhva.nsinim/ Daridrya dhvamsinim , Om daaridryadhvnsinyai namah :
One who destroys our Daridryam (sufferings / poverty) due to lack of aishwaryam
anubhavam.
Daridrya dhvamsinim : Here the Daridryam/poverty due to wealth can be taken. We
have already seen about the poverty due to not worshipping perumal.
Note : 72.daridryanashinim, Om daaridryanaashinyai namah : One who destroys our
daridryam/Poverty due to lack of Bhagavad anubhavam.
102.devim , Om devyai namah : One with divine radiance. The reason for this divine
radiance is the happiness in seeing the devotees for whom she destroyed the
daridryam (sufferings / poverty) due to lack of aishwaryam anubhavam.
103.sarvopadravaharinim ,Om sarvopadrava vaarinyai namah : One who removes all
the obstacles.
Sarva upadrava vaarini : Sarva - all, upadrava - obstacles, vaarini - removes
Navadurgam mahakalim brahmavishnushivatmikam |
Trikalajnanasampannam namami bhuvaneshvarim || 23||
104.Navadurgam , Om navadurgaayai namah : One who cannot be easily
obtained/understood through the senses. One who cannot be easily
obtained/understood without understanding the 9 relationship between jeevathma &
paramathma.
Durgama is given as Durga. Durgama means "One who cannot be easily
obtained/understood through the senses" . Pulangalal yelithil ariyapadathaval.
One who is Durgamai is Durga.
Nava Durga here refers to the 9 ways through which obtaining her or understanding
her is difficult.
84
There are Nava vidha Sambhandam between Perumal and Jeevathma. It is Piratti who
establishes these Nava vidha Sambhandam i.e 9 relatonship between the Jeevathma
and Paramathma.
If the Jeevathma does not understand these 9 key things then it is difficult to reach
Piratti and through her Perumal.
Thus she becomes unreachable i.e Durgama. i.e Nava Durgam.
Sree piLLai lOkAchAryar aruLi cheida - navavidha sambandham :
http://www.srivaishnavan.com/upload2.8/navavidasambhandam.html
pitA cha rakShaka SyEShee BartA jnEyO ramApati: |
swAmyAdhArO mamAtmA cha BOktA chAdya manoodita: ||
The Nava Vidha Sambhandam between Jeevathma and Paramathma which are also
explained in the Thirumantiram is as follows..
engirapaDiyE
akArattAlE pitA-putra sambandham Solli;
ava-rakShaNE engira dhAtuvinAlE rakShya rakShaka sambandham Solli;
lupta chaturthiyAlE SESha SEShi sambandham Solli;
u kArattAlE Bartru-BAryA sambandham Solli;
ma kArattAlE jnAtru-jnEyasambandham Solli;
namassAlE swa-swAmi sambandham Solli;
nArapadattAlE Sareera-Sareeri sambandham Solli;
ayana padattAlE AdhAra-AdhEya sambandham Solli;
Aya padattAlE BOktru-BOgya sambandham Solli;
Aha tirumantrattAl navavidha sambandham Solli talaikkaTTuhiradu.
105.mahakalim / Mahalakshmim, Om mahaakaalyai namah / Om mahaaLakshmimya
namah
This is told both as Maha Kalim and also as Maha Lakshmim.
Maha Kalim : One with beautiful black eyes. One with divine compassionate glance
( Kanivana Paarvai padaithaval Kali)
Maha Lakshmim : Jeevathmas are graced by Piratti. Avalale Kadakshikka Padugirom.
106.brahmavishnushivatmikam , Om brahmaavishhnushivaatmikaayai namah : One
who is in the form of Brahma, Vishnu and Shiva
Brahma Vishnu Shiva atmikam.
Brahma and Shiva prostrate in front of her and hence she is Brahma Shiva Atmikam.
Brahma/Shiva are Dasargal.
Vishnu atmikam s explained ..Piratti due to her love/affection she is always with
Perumal. She is the divine consort of Perumal and hence is always with Him.
107.Trikalajnanasampannam , Om trikaalagyaanasampannaayai namah : One who is
aware of all three times and knows what needs to be done and does everything to all
those who seek her.
85
Trikala Jnana Sampannam :

Jeevathma does not have the knowledge of the three times ie past, present and
future. Because of which the jeevathma does not know the sins commtted in the
past , sins he is commtting in the present or sins he will commit in future. Ramanujar
in churnikai 10 in Saranagathi Gadyam says "krutAn * kriyamANAn *
kariShyamANAmshcha sarvAn *" to explain Abhacharam done in the past, present and
future. Abhacharam already done, which is been done now and abhacharam which is
yet to be done i.e will be done in future.
Piratti though she is aware of our sins she is most importantly aware of all the good
things that she need to do to the jeevathmas in all three times.
108.bhuvaneshvarim , Om bhuvaneshvaryai namah : One who has the
world(bhuvanam) as her wealth/treasure.
Bhuvanam aishwaryam : The entire universe is her wealth. She is the consort of
Mahavishnu to whom all these belong to and hence entire universe belongs to her.
Ishwari refers to Niyamana Samarthyam i.e her capability/capacity to get things done
both from perumal (through her love/affection) and from the jeevathma.
Note :
Eesa : Name Meaning
Meaning of Eesanam : Eeshte means "Niyamana samarthyam". Logathai than
niyamikkiral, perumanukku parathanthriyai niyamikkapadigiral.
Phala Shruthi Slokas :
Lakshmim kshirasamudrarajatanayam shrirangadhameshvarim
Dasibhutasamastadevavanitam lokaikadipankuram |
Shrimanmandakatakshalabdhavibhavabrahmendragangadharam tvam
Trailokyakutumbinim sarasijam vande mukundapriyam || 24||
Lakshmim - Lakshmi who is Periya Piratti

kshira samudra raja tanayam - Daughter of the king of the milky ocean thiruparkadal.
shrirangadhameshvarim - Ishwari of Sriranga Dhamam. Rangam means Nirthya
Sthanam, dancing dias. SriRangam means dias on which SriDevi dances.
Dasi bhuta samasta deva vanitam - The consorts of all the devas are Her servants(dasi
Bhutas). Thus all the devas are her dasas and their wives are her dasis.
loka ika(eka) dipankuram - She is the one and only divine lamp for this universe. She
is the one who will showcase everything in the universe through the divine light.
Shriman manda kataksha labdha vibhava brahmendra ganga dharam tvam - Brahma
Indran and Shiva got their positions because of her mild glance. Just because of her
mild glance they had these great positions. If she had showered her glance completely
then they will be Narayanan himself.
86
Parasara Bhattar has also explained this In slokam 30- Bhattar describes the power of
the auspicious glances of Sri RanganAyaki.
apAngA bhUyAmsO yadupari param Brahma tadh-abhUth
amI yathra dhvithrA: sa cha sathamakhAdhis tadadharAth |
atha: SrIrAmnAyas-tadhubhayamusamsthvAm praNijagou
prasasthissaa Raaj~nO yadhapi cha purIkOsa-kaTanam || slokam 30 in
SriGunaRathnaKosam
Meaning: When your eye glances falling are one, two or three, say, then the object
becomes dEvAs like IndhrA, the four-faced BrahmA and the like, subordinates to Your
Consort. When, therefore, Para-brahman or the lesser gods are referred to in the
VedAs, the actual reference is to be understood to point to YOU. After all, if One is
praising the affluence of a kingdom, the abundance of riches in the treasury etc, that
praise only devolves on the ruler. So here also praise of the Lord (or the lesser gods) is
equivalent to your praise. You are the cause of their greatness.
Trailokyakutumbinim - She is the mother of all 3 worlds. Thus we all are children of
our universal mother. Hence we need to stay away from being jealous, finding fault
etc. and should not fight with each other.
sarasijam - One who was born in the biggest lotus pond(Thiruparkadal). Saras is lotus
pond. The biggest pond is Samudram.
vande mukundapriyam - My salutations to you who is the most loved divine consort of
Mukundan. Mukundan is the one who bestows the moksha bhoomi i.e liberation.
Matarnamami kamale kamalayatakshi
Shrivishnuhritkamalavasini vishvamatah |
Kshirodaje kamalakomalagarbhagauri lakshmi
Prasida satatam namatam sharanye || 25||
Matar namami - My salutations to the divine Mother
kamale - She is Kamala.
Kamala : Name Meaning
One who offers the jeevathma to Paramathma and inturn gets Paramathma himself to
the jeevathma.
Meaning of Kamala :
In Kamala, "Ka Mau Lathithi Kamala". This is .
Ka - Paramathma
Ma - Jeevathma
kamal ayatakshi - One with long eyes like that of a lotus. In Valmiki Ramayanam,
Valmiki in Ayodhya Kanda, says "Saha-patnya vishalakshya Narayanam upagamat" Sita
got beautiful long eyes as she kept seeing Ram and hence vishalakshi. Sita is thus
known as Visalakshi. Govindarajar in his Vyakyanam says that "Sita kept seeing Ram
who was performing thiruvaradhanam for Periya Perumal and got her beautiful long
eyes".
87
Thus the wife Sita got so much happiness on seeing her husband Ram performing
thiruvaradhanam. Thus Thiruvaradhanam is a clear duty of the male of the family and
it needs to be followed without deviation.
Note that Periya Perumal at Srirangam was Ram's perumal. A sculpture each in the
third and fourch enclosures of the Great Temple testifies to installation of the deity
by Vibheeshana in Srirangam (Ikshvaku-kuladhanam labdhva Lankam pryat
Vibheeshanah).
Shrivishnu hrit kamalavasini - She is the one who is residing in the hrudaya kamalam
of SriMahaVishnu. Thus Piratti is always residing in Perumal's thoughts.
vishvamatah - mother of the universe
Kshirodaje - One who was born in the Thiruparkadal/ milky ocean.
kamala komala garbha - One who is having the softness of the lotus in her. She is the
soft and tender.
gauri - One who is of mixed colour of white & yellow. Varna Kalavai.
lakshmi - Ho lakmi devi
Prasida satatam - May you always shower your grace on us always
namatam sharanye - I seek you to become a sharanyan/Saranagathan.
Trikalam yo japedvidvan shanmasam vijitendriyah |
Daridryadhva.nsanam kritva sarvamapnotyayatnatah || 26||
Trikalam yo japed - One who is reciting this during 3 times of the day
vidvan - One who is knowledgeable on Piratti Vaibhavam
shan masam vijitendriyah - One who recites this stotra and does archanam for 6
months by controlling all the senses
Daridrya dhva.nsanam kritva - He will be relieved from all daridryam(poverty &
sufferings)
sarvam apnot yayatnatah - He will acquire all the wealth easily without
efforts/struggle.
Devinamasahasreshu punyamashtottaram shatam |
Yena shriyamavapnoti kotijanmadaridratah || 27||
Devi namasahasreshu - Among the many 1000 names of Devi
punyamashtottaram shatam - These are the most divine auspicious sacred 108 names
Yena shriyam avapnoti - Reciting this will get all the aishwaryam
koti janma daridratah - and Will remove all the sufferings/poverty which were with
him for many crores of birth
Bhriguvare shatam dhiman pathedvatsaramatrakam |
Ashtaishvaryamavapnoti kubera iva bhutale || 28||
Bhriguvare shatam - For 100 Fridays
dhiman -If one who is aware of Piratti Vaibhavam
pathed - To Recite/read
vatsara matrakam - For 1 year
88
Asht aishvaryam avapnoti - He will acquire 8 types of aishvaryam known as - Dhanam,

Dhanyam, Veeryam, Santhana, Vijayam, Vidhya, Aishwaryam, Dhairyam
kubera iva bhutale - He will be living like Kuberan in this bhu Mandalam/Earth.
Daridryamochanam nama stotramambaparam shatam |
Yena shriyamavapnoti kotijanmadaridritah || 29||
Daridrya mochanam nama - Piratti is the One who is glorified as the only one who
destroys all sufferings/poverty.
stotram amba param shatam - If one recites these 100 names of amba(piratti) and
does stotram on Piratti.
Yena shriyam avapnoti koti janma daridritah - He will acquire all the Sri
Selvam(wealth) inspite of being in poverty for many crores of His birth.
Bhuktva tu vipulan bhoganasyah sayujyamapnuyat |
Pratahkale pathennityam sarvaduhkhopashantaye |
Patha.nstu chintayeddevim sarvabharanabhushitam || 30||
Bhuktva tu vipulan bhogan - After experiencing all types of aishwaryam in this world
asyah sayujyam apnuyat - He will get the greatest union with Mahalakshmi in
SriVaikuntam known as Sayujya Moksham.
Pratahkale pathen nityam - Reciting this daily in the mornings will give best of the
benefits.
sarva duhkhopa shantaye - He will be relieved from all sorrows and sufferings and will
obtain peace.
Pathanstu chintayed devim sarvabharanabhushitam - Thinking about Lakshmi and
reciting this stotra, one will be getting sayujya moksham and will be away from all
obstacles. Lakshmi the one who adorns all the jewels (sarvaabharanam),
Lakshmi the one who is with udaraangam from her head to toe i.e one with
compassionate beautiful divine body parts from her head to toe,
Lakshmi the one who is seated in Perumal's divine chest,
Lakshmi the one who was born in the milky ocean,
Lakshmi the one who has Paramapadam as her inlaw's place(pukkagam),
Lakshmi the one with divine gracious look (arut paarvai),
Lakshmi the One with divine hands showing abhaya mudhra,
Lakshm the one who has the lotus in her hands,
Lakshmi the one who is wearing white silk clothes and white garlands,
Lakshmi the one who can grant the aishwaryam and akshara gatih through her divine
glances,
Lakshmi the one who is the divine mediator i.e Purushakarabhoothai between
Jeevathma and Paramathma,
Lakshmi the one who removes all our shortcomings and ensures our union with
Paramathma's divine lotus feet,
Lakshmi the one who is resorted to by all Jeevathmas,
Lakshmi the one who resorts to paramathma,
Lakshmi the one who listens to our mistakes and shortcomings,
89
Lakshmi the one who makes Paramathma listen to her, One who removes our sins and
unites the jeevathma with Paramathma.
All these are told by many Rishis. It is not easy to explain Mahalakshmi Vaibhavam
which we have just attempted to some extent in these 4 days.
We all have attempted to listen to Mahalakshmi Vaibhavam. What we have learnt is
that it is not easy to talk about Mahalakshmi and her Vaibhavam.
We have just stood on the shore and have tried to see the Sea. We are yet to get into
the sea nor understand or find where the actual peal is present.
Let us pray for SriMahalakshmi's divine grace to all those present here and to
everyone. let us all sing Pallandu for the divine feet of SriMahalakshmi.
Sriyah kanthaya kalyana nidhaye nidhayerthinam
Sri Venkata nivasaya Srinivasaya Mangalam
Sri Lakshmi Ashtotharam Shatanamam - 108 Names of Sri Mahalakshmi

Note : This was given by Lord Shiva to Parvati.
7 Slokas : Avatharikai Slokams - Slokam 1 to 7
Sri Devyuvacha
Devadeva mahadeva trikalajna maheshvara |
Karunakara devesha bhaktanugrahakaraka || 1||
Ashtottarashatam lakshmyah shrotumichchhami tattvatah |
Ishvara uvacha
Devi sadhu mahabhage mahabhagyapradayakam |
Sarvaishvaryakaram punyam sarvapapapranashanam || 2||
Sarvadaridryashamanam shravanadbhuktimuktidam |
Rajavashyakaram divyam guhyadguhyatamam param || 3||
Durlabham sarvadevanam chatuhshashtikalaspadam |
Padmadinam varantanam vidhinam nityadayakam || 4||
Samastadevasa.nsevyamanimadyashtasiddhidam |
Kimatra bahunoktena devi pratyakshadayakam || 5||
Tava prityadya vakshyami samahitamanah shrrinum |
Ashtottarashatasyasya mahalakshmistu devata || 6||
Klimbijapadamityuktam shaktistu bhuvaneshvari |
Anganyasah karanyasa sa ityadih prakirtitah || 7||
2 slokas : Dhyana Slokams - Slokam 8 & 9
Dhyanam
Vande padmakaram prasannavadanam saubhagyadam bhagyadam
Hastabhyamabhayapradam maniganairnanavidhairbhushitam |
Bhaktabhishtaphalapradam hariharabrahmadibhih sevitam
Parshve pankajashankhapadmanidhibhiryuktam sada shaktibhih || 8||
Sarasijanayane sarojahaste dhavalatara.nshukagandhamalyashobhe |
90
Bhagavati harivallabhe manojne tribhuvanabhutikari prasida mahyam || 9||

14 Slokas which lists the 108 Thirunamam: Sloka 10 to Sloka 23 :
Prakritim vikritim vidyam sarvabhutahitapradam |
Shraddham vibhutim surabhim namami paramatmikam || 10||
Vacham padmalayam padmam shuchim svaham svadham sudham |
Dhanyam hiranmayim lakshmim nityapushtam vibhavarim || 11||
Aditim cha ditim diptam vasudham vasudharinim |
Namami kamalam kantam kamakshim krodhasambhavam || 12||
Anugrahapadam buddhimanagham harivallabham |
Ashokamamritam diptam lokashokavinashinim || 13||
Namami dharmanilayam karunam lokamataram |
Padmapriyam padmahastam padmakshim padmasundarim || 14||
Padmodbhavam padmamukhim padmanabhapriyam ramam |
Padmamaladharam devim padminim padmagandhinim || 15||
Punyagandham suprasannam prasadabhimukhim prabham |
Namami chandravadanam chandram chandrasahodarim || 16||
Chaturbhujam chandrarupamindiramindushitalam |
Ahladajananim pushtim shivam shivakarim satim || 17||
Vimalam vishvajananim tushtim daridryanashinim |
Pritipushkarinim shantam shuklamalyambaram shriyam || 18||
Bhaskarimm bilvanilayam vararoham yashasvinim |
Vasundharamudarangim harinim hemamalinim || 19||
Dhanadhanyakarim siddhim sada saumyam shubhapradam |
Nripaveshmagatanandam varalakshmim vasupradam || 20||
Shubham hiranyaprakaram samudratanayam jayam |
Namami mangalam devim vishnuvakshahsthalasthitam || 21||
Vishnupatnim prasannakshim narayanasamashritam |
Daridryadhva.nsinim devim sarvopadravaharinim || 22||
Navadurgam mahakalim brahmavishnushivatmikam |
Trikalajnanasampannam namami bhuvaneshvarim || 23||
Phala Shruthi Slokas: 7 Slokas - Sloka 24 to Sloka 30
Lakshmim kshirasamudrarajatanayam shrirangadhameshvarim
Dasibhutasamastadevavanitam lokaikadipankuram |
Shrimanmandakatakshalabdhavibhavabrahmendragangadharam tvam
Trailokyakutumbinim sarasijam vande mukundapriyam || 24||
Matarnamami kamale kamalayatakshi
Shrivishnuhritkamalavasini vishvamatah |
Kshirodaje kamalakomalagarbhagauri lakshmi
Prasida satatam namatam sharanye || 25||
Trikalam yo japedvidvan shanmasam vijitendriyah |
Daridryadhva.nsanam kritva sarvamapnotyayatnatah || 26||
Devinamasahasreshu punyamashtottaram shatam |
Yena shriyamavapnoti kotijanmadaridratah || 27||
Bhriguvare shatam dhiman pathedvatsaramatrakam |
91
Ashtaishvaryamavapnoti kubera iva bhutale || 28||

Daridryamochanam nama stotramambaparam shatam |
Yena shriyamavapnoti kotijanmadaridritah || 29||
Bhuktva tu vipulan bhoganasyah sayujyamapnuyat |
Pratahkale pathennityam sarvaduhkhopashantaye |
Patha.nstu chintayeddevim sarvabharanabhushitam || 30||
Shri Lakshmi ashtottara shatanamavali :

1. Om prakrityai namah
2. Om vikrityai namah
3. Om vidyaayai namah
4. Om sarvabhuutahitapradaayai namah
5. Om shraddhaayai namah
6. Om vibhuutyai namah
7. Om surabhyai namah
8. Om paramaatmikaayai namah
9. Om vaache namah
10. Om padmaalayaayai namah
11. Om padmaayai namah
12. Om shuchaye namah
13. Om svaahaayai namah
14. Om svadhaayai namah
15. Om sudhaayai namah
16. Om dhanyaayai namah
17. Om hiranmayyai namah
18. Om laxmyai namah
19. Om nityapushhtaayai namah
20. Om vibhaavaryai namah
21. Om adityai namah
22. Om ditye namah
23. Om diipaayai namah
24. Om vasudhaayai namah
25. Om vasudhaarinyai namah
26. Om kamalaayai namah
27. Om kaantaayai namah
28. Om kaamaaxyai namah
29. Om krodhasambhavaayai namah
30. Om anugrahapradaayai namah
31. Om buddhaye namah
32. Om anaghaayai namah
33. Om harivallabhaayai namah
34. Om ashokaayai namah
35. Om amritaayai namah
36. Om diiptaayai namah
37. Om lokashokavinaashinyai namah
92
38.
39.
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68.
Om dharmanilayaayai namah
Om karunaayai namah
Om lokamaatre namah
Om padmapriyaayai namah
Om padmahastaayai namah
Om padmaaxyai namah
Om padmasundaryai namah
Om padmodbhavaayai namah
Om padmamukhyai namah
Om padmanaabhapriyaayai namah
Om ramaayai namah
Om padmamaalaadharaayai namah
Om devyai namah
Om padminyai namah
Om padmagandhinyai namah
Om punyagandhaayai namah
Om suprasannaayai namah
Om prasaadaabhimukhyai namah
Om prabhaayai namah
Om chandravadanaayai namah :
Om chandraayai namah :
Om chandrasahodaryai namah :
Om chaturbhujaayai namah :
Om chandraruupaayai namah :
Om indiraayai namah:
Om indushiitalaayai namah :
Om aahlaadajananyai namah
Om pushhtayai namah
Om shivaayai namah:
Om shivakaryai namah
Om satyai namah
69.
70.
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Om
Om
Om
Om
Om
Om
Om
Om
Om
Om
Om
Om
Om
Om
vimalaayai namah
vishvajananyai namah
tushhtayai namah
daaridryanaashinyai namah
priitipushhkarinyai namah
shaantaayai namah
shuklamaalyaambaraayai namah
shriyai namah
bhaaskaryai namah
bilvanilayaayai namah
varaarohaayai namah
yashasvinyai namah
vasundharaayai namah
udaaraangaayai namah
93
83. Om harinyai namah

84. Om hemamaalinyai namah
85. Om dhanadhaanyakarye namah
86. Om siddhaye namah
87. Om strainasaumyaayai namah
88. Om shubhapradaaye namah
89. Om nripaveshmagataanandaayai namah
90. Om varalaxmyai namah
91. Om vasupradaayai namah
92. Om shubhaayai namah
93. Om hiranyapraakaaraayai namah
94. Om samudratanayaayai namah
95. Om jayaayai namah
96. Om mangalaa devyai namah
97. Om vishhnuvaxassthalasthitaayai namah
98. Om vishhnupatnyai namah
99. Om prasannaaxyai namah
100. Om naaraayanasamaashritaayai namah
101. Om daaridryadhvnsinyai namah
102. Om devyai namah
103. Om sarvopadrava vaarinyai namah
104. Om navadurgaayai namah
105. Om mahaakaalyai namah
106. Om brahmaavishhnushivaatmikaayai namah
107. Om trikaalagyaanasampannaayai namah
108. Om bhuvaneshvaryai namah
94

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Upanyasam Series : Sri Lakshmi Ashtotharam Shatanamam :

Avatharikai & Dhyana Slokas

Sri Lakshmi Ashtotharam Shatanamam :

Swami Nadathur Ammal says,

Meaning of Ashtotharam Shatanamam: Garland of 108 names, Ashta means 8,

Govinda, become Namavali i.e Mantram when it is recited as OM Kesavaya

Works on SriMahaLakshmi : There are very few grantha on Mahalakshmi.

Why there is not much work on Lakshmi in our shastras ?

Bhagawan is known as SrimanNarayanan, Thirumaal

In the end of SriVishnusahasranamam, Paramasivan answers to Parvati's

Here, Parvathi conveys her wish to Paramashivan to listen to the Vaibhavam of

The explanation can either be detailed in prose form or explained through

Lakshmi has Lakshmi Sahasranamam but not as popular like this

Prayer to the three Devi's :

thirumagaL periya pirAttiyAr (srI mahAlakshmi) the principal consort of

Organization of the Slokas:

7 Slokas : Avatharikai Slokams - Slokam 1 to 7

2 slokas : Dhyana Slokams - Slokam 8 & 9

o Sloka-17 , Names-60-68, # of Names - 9

7 Slokas on Phala Shruthi - Sloka 24 to Sloka 30

Piratti's Names and meanings of those names :

1.Lakshathithi Lakshmi - aval lakshikiral. Avaludaiya paarvaikku janangal

2.Lakshayathe anayaa itha lakshmi - ivalale yellarum kanappadugirargal, Ivalale

Thus Piratti is the Purushakara Bhoothai.

Navarathiri is Utsavam for Piratti:

iRaiyum enRu*alarmEl mangai uRaimaar_paa" "

ahamtA brahmaNa: tasya sAhamasmi sanAtanI ||

Sri Lakshmi Ashtotharam Stotra Meaning : Part 1 : Avathrikai & Dhyana

Notes on Nava Nidhi's :

Kimatra bahunoktena - No point in talking so much, yevalavu solli yenna payan.

Vande padmakaram prasannavadanam saubhagyadam bhagyadam

Noopuram/Golusu/Silambhu/thandai/anklet which is worn closer to the ankle.

Sarashijanayane ( Nilaye ?) - Pogaiyil pirantha thamaraiyai iruppidamaga kondavul.

Sri Lakshmi Ashtotharam Shatanamam : Part 2 :

Piratti is complete form of anugraham for her adiyar's.

Piratti removes our sins

Piratti rescues us from Perumal's anger and finally leads us to Perumal.

Piratti sambhandam is pre-requiste before seeking Perumal:

Tadaka, Subhahu killed before sita Kalyanam

Vali was killed when Sita was in Ashoka Vanam

Ravanan was also killed when Sita was in Ashoka vanam

Crow - Kakasuran being saved by Sita inspite of a great abhacharam.

Organization of the 108 names in Sri Lakshmi Ashtotharam

Slokas with the 108 Names :

Refer Blog ''Sanathana Dharma - Part 14 - Matter, Creation & Dissolution" on

o Piratti's role during creation

3. vidyam, Om vidyaayai namah : Piratti is all forms of vidhya. Piratti is the

6. vibhutim, Om vibhuutyai namah : Piratti is all forms of aishwaryam i.e Vibuti ,

samAsraya: Ka:? PuNDarIka Nayana: Ka:? PurushOtthama: Ka:? i.e by saying

appeared as the three letters of Om.

which was consumed by the Devathas.

SaakshAth KshamAm karuNayA KamalAmivAnbyAm

This can be seen in prathyaksham.

Sri Lakshmi Ashtotharam Shatanamam : Part 3 :

MaanAtheetha praTitha vibhavAm MangaLam MangaLAnAm

14 slokas with 108 names of Mahalakshmi

Continuation of Names from 30 to 68

because we all belong to Him.

38.dharmanilayam, Om dharmanilayaayai namah : One who is the residence for all

Siddhi - accomplishment in any endeavour

Punyagandham suprasannam prasadabhimukhim prabham |

owns wealth forever.

Note : 6 meaning of Sri: - The important names of Sri Mahalakshmi