vii:

SRI SUKTA BHASHYA

OF
SR1 RANGANATHA MUNI
(NANJIYAR)

\Vl'rn Tux-1 BHUMIKA

()L‘

Sri. Sri SAUMYANARAYANA ACARYA

0f ’1’ir-N].'/.‘oftiy-ur,

LAKSHMI SAUASRANAMA
AND OTHER

LAKSHMI STOTRAS

“7ith their translation in English

BY
A. SRINIVASA RAGHAVAN, M. A.,
The Maharajarh’s College, Pudzglcotahv

All Rights Reserved.] [Price Re 1—8—0»

 PRINTED AT THE
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 CONTENTS.
SR1 SUKTA BHASHYA AND LAKSHMI STOTRAS.

_.)°.(..— PAGE.

DEDICATION i
FOREWORD iii
ACKNOWLEDGMENTS

READINGS (main)
BHUMIKA (my... ..
by Sri. Sri Saumya Narayana Acarya.
INTRODUCTION
Life and Works of the Bhashyakara
Identity of the Bhashyakara
The Concept of Sri in Visishtadvaita
Analysis of the Bhashya
Conclusion
LIST OF ABBREVIATIONS (mam?)
SRI SUKTA BHASHYA: TEXT .

Introductory Verse I—‘R;

fi—‘ac;
II—R‘x; III—Ra; IV—m; V—u;
VI—ifi; VII, VIII—1%; IX—‘m;
X—fifi; XI—‘d; XII—fl}; XIII—
fix; XIV, XV-fi‘fl.
 PAC-IS.

gc—ce
INDEXES:
‘16
Index of Rik 53%
Index of proper names
Index of other works mentioned
“I“?

‘5?
Index of Quotations
4?
Summary of Quotations
APPENDIX—Sri Sukta (with English
Translation) 6(-
KS“
Catus-sloki by Yamunacarya a:
30°-
Saranagati Gradya by Sri Ramanuja :9
Sri Stava by Sri Vatsanka Misra ,,
“3‘
Sri Gunaratnakosa
61°"
by Parasara Bhattar ,,
W."
Sri Stuti by Sri Vedanta Desika n
Vishnu Purana: Amsa I, Chap. VIII fiio
Chap. IX
‘15.?

Index (to the Appendix) “‘4”

V3.
Lakshmi-Ashtottarasata—nama-stotra
6 ‘0
Lakshmi-Ashtottarasata—namavali ~~
<1

Alphabetical index to the 108 names Vs"

1
Lakshmi-Sahasranama-stotra
Lakshmi-Sahasra—namavali 19
4:7
Alphabetical index to the 1008 names
 FOREWORD.

Sri Sukta is the well-known hymn to the

Goddess Sri or Lakshmi who is referred to as the
Consort of Maha Purusha in the Uttara Anuvaka
of the Purusha Sukta—(e’ta 3 (WW treat). The
Sri Sukta is not found in any of the extant recen-
sions of the four Vedas, but has been ever
popular as a ‘Khila Rik ’ (Supplemental Hymn),
the authority of which has been universally ac-
knowledged, even as that of so many other ‘ Khila
Mantras.’ Such Khila Riks are generally found
at the end of Mandalas and anuvakas and not at
the end of Ashtakas and adhyayas; and this
finds a place in the Big Veda edited by Prof.
Max Muller at the end of the fifth Mandala.

There are many commentaries on this Sukta,

the most famous of which are those of Sayana
(or Vidyaranya) and of Prthvidharacarya, and
they have been edited more than once. The com-
mentary of Nanjiyar or Ranganatha, as he is also
called, is another, which is popular chiefly among
the Visishtadvaitins. This has been cited and
quoted as an authority by Sri Venkatanatha (13th
cent) in his works. In spite of its popularity and
authoritativeness, the Bhashya has been so far
only in manuscripts and it is with pleasure I place
this before the discerning public. This supplies
the link that was missing in the chain of the
development of the concept of Lakshmi beginning
 iv
from Yamunacarya’s Catus-sloki based on the Sri
Sukta and coming up to Sri Venkatanatha’s Sri
Stuti and Rahasya Raksha (commentary on
Catus-sloki) through the Saranagatigadya of
Ramanuja, Sri Stava of Sri Vatsanka Misra, and
Sri Gunaratnakosa of Bhattar; and so no apology
is needed for publishing this. The work will
speak for itself and I need not dilate upon its
merits.
To facilitate reference, I am including in the
Appendix complete Stotras of Lakshmi which have
been either cited or quoted by the Bhashyakara.
Sri Sukta, Catus-sloki, Saranagatigadya, Sri Stava,
Sri Gunaratnakosa and Sri Stuti, are published
with their translations in English. I have in-
cluded chapters eight and nine of the first Amsa
of the Vishnu Purana and a Lakshmi Sahasranama
and the Lakshmi Ashtottara also. The Sahasra-
nama was kindly lent to me by Sri. Sriramadesika-
carya of Tirukkottiyur. There are already three-
editions of Sahasranama in print : one printed in-
the Vani Vilas Press, Srirangam; the other in
the Venkatesvar Steam Press, Bombay; and the
third published by V- R. Sastrulu & Sons,
Madras. The last two are mostly alike and the
first difiers much from them. But there too,
many names of Lakshmi, that are quoted by
earlier writers like Nanjiyar and Desika, are not
found and I was in search of the original Sahasra-
nama of Lakshmi which should have been the
source for the Acaryas. My efforts have been
successful at last and I was able to find one with
 V

Sri. Sri Rama Desikacarya of Tirukkottiyur which

has all the names quoted and it is that I am
including in the Appendix. Though it agrees
with the Vani Vilas Edition to a large extent,
still there are many difierences in readings which
are given in the foot-notes. I hope it will be use-
ful to all, not only as an authority, but as a book
for ‘Parayanam’ also. An alphabetical index of
the Lakshmi Sahasranama and Lakshmi Ashtot-
tara also is added. I have also prepared indexes
of the Riks, of quotations in the Bhashya, and 0f
the proper names mentioned in the Bhashya.
Many of the Samhitas quoted, like the Dhana-
diya, Kasyapa, Mankana, and Svayambhuva are
not to be had now. The quotations from the
Bodhayanakalpa and the Padma Purana cannot
be traced and there are many other quotations
the sources of which I am not able to trace out.
I should be much obliged if any kind scholar is
pleased to throw any light on all, or any, of them.

ACKNOWLEDGMENTS.

It would be impossible for me to give full

details of allthe help I have received from my
friends. My chief debt is to Sri. Sri Ramadesika-
carya of Tirukkottiyur for kindly lending me
his palm-leaf Ms. that he, as if by divine favour,
got one morning years ago from the River
Ghatila (Garuda Nadi) in Cuddalore. It is on
this Ms. that the present work is mainly based.
 vi
I am greatly indebted to my Acarya Sri
Saumya Narayana Acarya of Tirukkottiyur who
helped me at every stage. It was under his
supervision and advice that I copied the Ms. and
compared it with an incomplete one in his posses-
sion. He read through the whole again when it
was printed and gave many useful suggestions
which I have tried to carry out. Besides making
me what I am, he has blessed my endeavour now
with a critical and learned Bhumika to this book
in the course of which he establishes the identity
of the Bhashyakara with invulnerable arguments.
I have drawn a great deal from this Bhumika to
write my Introduction in English and it is with
great reverence and love that I take this oppor-
tunity of expressing my gratitude to him for all
his help.
My thanks are also due to Melappalayam
Venkatacarya, the Vedic scholar at Srirangam
who helped me to find out the sources of many
Vedic passages quoted in the Bhashya.
In addition to the above, I am indebted to
Dr. V. Raghavan, M.A., Ph. D., (Senior Assistant
to the Editor-in-chief of the Catalogus Catalo-
gorum, Madras University), who, on my request,
so kindly undertook to compare for me four
Mss. of Sri Sukta Bhashya in the Madras Govern-
ment Oriental Manuscripts Library and supplied
me the various readings. But the work was
already half-way through the press when I
approached him and so the variations in reading
 vii
could be incorporated in the text itself only in
the latter part of the book and for the first half,
they are appended to the end of this.
I shall be thankful to my friends and well-
wishers for any suggestions to improve the work
and bring it to perfection. In fine, I shall feel
my endeavour has been quite a success if even
one devotee of that Goddess—Mahalakshmiya-
dgsa—or Lakshmi Herself will be pleased with
t is.
8—4—37. SRINIVASA RAGHAVAN.

DESCRIPTION OF THE MANUSCRIPTS.

1. Ms. of Sri. Sri Ramadesikacarya marked a

2. D. 25—palm-leaf M3. in Grantha script calls
itself Sri Sukta Bhashya by Gomatha
Banganatha marked a. COIOphon: {fit afi-
Wfimafirfifi samurai (may!
3. D.26—a copy of D. 25 is marked :1 and
agrees
substantially and verbally in most places
w1th D. 25, but has different readings in
many places. Colophon: WWW
WWI
 viii
4. D. 27.—marked fit is an abridged version of
D. 25 26, but With all the discussive
(SE

portions omitted and giving just a word-

for-Word meaning and also quotations
from some works, most of Which are found
in D. 25 & 26. This calls itself Sri Sukta——
Visishtadvaita—Bhashya and is very much
like the one edited by Pandit Anantacarya
in Conjivaram in 1899.
5. R. 99f.—Tamil part—leaves 97a to 116a—
same as D. 25 and so marked (Er. It has
three additional Mangala Slokas. (All the
above four (2—5) are in the Government
Oriental Manuscripts Library, Madras.)
6. An incomplete Ms. in the possession of Sri.
Sri Saumyanarayana Acarya of Tirukkotti-
yur, marked Er.
I am told the Adyar Library has a Sri Sukta
Bhashya Which is given in the catalogue
Without the author’s name and so also the
Mysore Library. The Ms. marked 55, on
which the present work is based, is the
most complete and all the others have
some portion or other omitted in them.
This Bhashya is by Ranganatha Muni.
The Bhashya on the seventh Rik is not found
in any of the Mss. Which merely read the
Rik. SO I have given the meaning from
the Bhashya edited by Pandit Anantacarya
of Conjivaram.
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 SR1.
INTRODUCTION.
It may be said almost without contradiction
that there is no branch of literature in India,
secular or religious, which is not based on the
Vedas, the sacred books of the Hindus and these
have been enjoying unquestioned authority from
time immomorial. These Vedas are 111 two sec-
tions: the Karma-kanda dealing with the rituals
and sacrifices, and the Gnana-kanda with the
nature of Brahman, the world, and their inter-
relation; whirh latter (the Gnana-kanda) is the
source of all our systems of philosophy.
The Gnana-kanda has been differently inter-
preted by ditlerent schools of philosophy. But
the one form of philosophy which has, and can at
any time have, universal popularity is IS that m
which the Brahman of the Upanisharls con-
ceived of as a being, between which and the de-
votee there can exist a personal relation, love and
faith on the part of man, justice tempered by
mercy on the part of the Divinity. The School
of the Alvars pre-eminently struck this note of
devotion to a personal God—Sriman Narayana,
and so came to hold the hearts of the people.
This school of the Alvars gradually developed
through several centuries till it assumed a full
and definite form in the eleventh century with
the advent of Sri Ramanuja and his numerous
 xxiv
disciples proficient in the Upanishadic lore,
both of the Vedas and of the Alvars. The Alvars
recognised the Divine Couple Sri and Narayana
as the Supreme Tattva, as the goal, and as the
means towards the goal (Para Tattva, Parama
hita, and Parama Purushartha). The Couple d13- are
responsible for the creation, sustenance, and
solution of the world ; and in short the Brahman
of the Upanishads connotes for them the Divya
Mithuna or the Divine Couple. Thus the hymns
0f the Alvars speak of the greatness of Sn as
being on a par with that of Her Consort, in every
way. She equally shares with Him the definition
of the term ‘ Brahman. ’
The Acaryas who came in the wake of the
Alvars elucidated this idea in their different
Stotras to Sri, i. e., Lakshmi: Sri Yamuna-
carya in his Catus-sloki (hymn of four verses),
and Ramanuja in his Saranagati gadya. The
disciples of the latter carried this still futher:
Srivatsanka Misra in his Sri Stava of eleven
verses, and Sri Parasara Bhattar in his Sri Guna-
ratnalcosa of sixty-one verses. Nanjiyar, who
was also called Ranganatha and Narayana Muni,
and who was a disciple of Bhattar, codified all the
ideas from the time of the Vedas to that of his
own master and wrote a masterly digest in the
form of a commentary on Sri Sukta, called the
Sri Sulzta Bhashya which is published now for
the first time nearly eight hundred years after it
was written. No doubt later Acaryas such as
Sri Venkatanatha and Nainar-accan-pillai have
 XXV

given the world their Sri Stuti and Catus-sloki

Bhashyas; but the former’s is an exposition, and
the latter’s at best a criticism of the ideas in the
Sri Sukta Bhashya of Nanjiyar. So it may be
said without hesitation that the Sri Sukta
Bhashya marks the climax in the development
of the concept of Sri, especially in the Visishta-
dvaita School of Philosophy.
LIFE AND WORKS OF THE BHASHYAKARA:
RANGANATHA MUNI (NANJIYAR).

As is the case generally with our poets and

saints, we have no detailed and accurate history
of the life of Nanjiyar or Ranganatha, our author;
and all that we know of him comes to us from
the traditional account preserved in the “Lives
of the Acaryas ” (Guruparampara-prabhava) and
in the ‘aitihyas ’ in the Bhagavad vishaya- We
shall now proceed to sketch briefly the life of the
author of the Sri Sukta Bhashya as far as we are
able to glean from the sources mentioned above,
and then establish his identity which is a bit
shrouded in mystery.
“ This is just like the Teaching Hall of the
Vedantin in the west.”
“Is he a good scholar ? How many Sastras
has he learnt ‘2”
“Why, he is a very great scholar and is
acknowledged as such by many savants, all of
whom he defeated 1n debates. He is the master
 xxvi
of all Sastras and the six Darsanas (systems of
philosophy); and to show this, he sits on a.
throne of six planks placed one over the other. ”'
“Then will you please tell him I know
‘
Tiruneduntandagam ’*“ ? ” also
This was the conversation that took place
one day in the ‘ Kalakshepa Mantapa ’ (Teaching
Hall) of Sri Parasara Bhattar in the great temple
at Sriranga between Bhattar and a Brahmin
Pilgrim from the west. Bhattar was one of the
two sons of Sri Vatsanka Misra (Kurattalvan),
Was the devoted and beloved disciple of Rama-
nu1a, and was noted for his piety and learning.
TRanganatha was the name given to him by God
Ranganatha himself. Even as a boy Parasara.
Bhattar was very intelligent, and was very soon
the foremost among the scholars of the day and-
the disciples of Ramanujaj Soon after the con-
versation described above, Bhattar under the
command of the Lord Ranganatha marched to
the west to engage the great Vedantin in a debate
and make him a disciple and devotee of the
Lord.

,\\»
‘ This is
mGIOdX'
0110 Of

charmingly
the six poems
POGtic manner.
of
It establishes the superiority
Tirumangai Alvar full of devotion and
of Sriman-Namyana in a

fVicglithe introductory stanza, cf the Sahasranamabhashya. of Bhattar:

9 .
' -
: l

I For further details about the life of Bhattar, the

reader is referred to»
the Introduction prefixed to Sri Gunaratnakosa in the Appendix.
 xxvfi
This Vedantin was born in Tirunarayanar
puram on the day of Uttara in the month of'
Phalguna in Vijaya, Kali 4215, (March—April 1114
A.D.) and was then known as Madhava Suri.
Very soon he learnt all the Sastras and darsanas-
and became a successful disputationist. The
Vedanta of the Advaitic interpretation was his
special field and so he was known as Vedantin’—
‘

by which name we shall refer to him hereafter.

Many came to learn at his feet and his place was
like a university. Being charitably-minded, he
fed all those that came to his residence at
Kangora.
The Brahmin pilgrim came to the Vedantin,.
and spoke about Bhattar at Sriranga and his
knowledge of ‘ Tiruneduntandagam.’ The Vedan-
tin was astonished to hear that name, and felt a
bit annoyed and perturbed as he thought Bhattar
would be more than a match for him.
A few days later Bhattar left Sriranga with
all his paraphernalia and was marching trium--
phantly followed by his disciples and admirers
towards the place of the Vedantin. When he was
approaching the town, a Brahmin told Bhattar
that it would not be possible for him to see the
Vedantinlwith all that pomp and grandeur, as he'
was sure to be delayed by the disciples in the
outer halls, and that he should go in the guise of
a mendicant if he wanted to see him easily.
Bhattar took the hint and leaving all, donned
the robes of a mendicant, and without any diffi-
culty approached the Vedantin seated proudly"
 xxviii

on a dais of six planks placed one over the other.

The Vedantin directed him towards the“dining hall,
but Bhattar boldly and firmly said, I am here
for ‘ Vada-bhiksha (debate), and not for anna-
’ ‘

bhiksha’ (begging food).” The Vedantin was

:startled and asked him immediately if he was
Bhattar of Srirangam fame. “Yes” was the
reply, and soon a discussion began. It went on
for a Week and more until finally the Vedantin
acknowledged defeat at the hands of the great
Parasara Bhattar and as per the conditions, he
became the latter’s disciple. Bhattar initiated
him into the Vaishnava fold and gave him his
own name of *Ranganatha as the ‘ dasya-nama.’
The d1sc1ple also received it with pleasure, as one
way of acknowledging discipleship and ‘ dasya’
(subordmatlon) was bearing the master’s name-
Bhattar taught him the fundamental principles
«only of Visishtadvaita and allowed him, a great
scholar as he was, to know the rest himself.
Bhattar returned to Sriranga leaving the scholar-
ly dlsmple in his own place.
Ranganatha—we shall hereafter refer to the
Vedantm by this name—remained at Kangora
for some .time; but drawn towards his master
,and longing to be always near him, he became
’The Guruparam ara- ‘ ' -
. .
Km;Em1:“mtfiaifimiivm;Iliisssimizaag‘.
uly, 1857) clearly that Ranganatha is the
—
says
‘
das ya-nama , of Nan11yar:p.143.
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 XXX

'units) which is the source of all the comment-

.aries that came later, especially the masterly
" 36000 padi ’ or ‘ Idu of Nampillai.
’
He has
commented upon ‘Tiruppalli-elucci’ and Kanni-
.nun-sirut-tambu also. A work called ‘ Nityam,
’ ’

dealing with the daily duties of a Vaishnava as laid

down in the Panca Ratra Samhitas, is attributed
to him ; but we have it only in fragments in the
form of quotations in the Rahasya-Traya-Sara
.and Panca-Ratra-Raksha of Sri Venkatanatha.
Sri Sukta Bhashya is another work of this
Ranganatha Muni. He learnt the fundamental
principles of the doctrine of Sri from Pranatarti-
hara, a direct disciple of Ramanuja, and a con-
temporary of Bhattar who was his chief master.
That Nanjiyar wrote a Bhashya on Sri Sukta is
well-known and accepted by all without contra-
diction. That the work we are bringing out now
is his Sri Sukta Bhashya, and that Ranganatha
Muni and Nanjiyar are identical persons can be
easily seen by the discerning reader. We shall
also establish the same with evidences, both
internal and external.
IDENTITY OF THE BHASHYAKARA.

All the G-uruparamparas uniformly declare

that Nanjiyar has written a Bhashya on Sri
.Sukta.The Rahasya-Traya-Sara of Sri Venkata—
natha corroborates this. After discussing the
greatness and nature of Lakshmi in great detail
in Chapter XXIII of that work, Venkatanatha
 xxxiv
[Sri Sukta has been interpreted (by us)
according to the correct tradition as we
learnt it at the feet of (our) master
Pranatartihara, the Mahanasika of Sri
Ramanuja.]
It is well-known that Pranatartihara attend-
ed to the cooking of the food of Ramanuja and
hence his name ‘ Mahanasika’ (cook) ; and he was
also known as ‘Kidambi Accan’ and ‘Madaip-
palli Accan.’ So from these two we have to
conclude that Nanjiyar and Ranganatha Muni
are different names of the same person who
learnt all these truths about Lakshmi from
Pranatartihara, the Accan, who in his turn,
learnt them from Ramanuja.
The order in which the Bhashyakara quotes
authorities also shows that our Ranganatha
Muni is none other than Nanjiyar. \Vhen he
cites authorities in support of some statement of
his, he begins with Sruti and Smriti and then
proceeds to the work of the Acaryas. There the
order is Yamuna, Ramanuja, Sri Vatsanka Misra
and Bhattar. Himself being the immediate
disciple of the last, he stops with Bhattar. But
Venkatanatha, who is later than Ranganatha
Mum, alias Nanjiyar, goes one step further and
cites Nanjiyar also, as Periya J iyar or Nanjiyal‘
in Tamil works and as Narayana Muni in Sans-
krit works. Ranganatha Muni (alias Nanjiyar)
agrees entirely with his master Bhattar in his
concept of Sri and the latter’s View is known to uS
 XXXV

from his ‘ Sri Gunaratnakosa’ and his ‘Lakshmi-

kalyana-’ (Three slokas are all that we have of
Bhattar’s play Lakshmi kalyana and they are
had in the three works of Venkatanatha:Rahasyaa
traya-sara XXIII, Sara-sara. ii, and Tatparya
candrika or the gloss on Gita Bhashya XVIII.
14.)
There is a slight indication in the Bhashya
even in the manner of citing the names of the
earlier Acaryas which corroborates our conclu-
sion. Yamuna, Ramanuja, and Sri Vatsanka
Misra he mentions only with the plural suffix
out of respect whereas he refers to Bhattar his
immediate Acarya with honorific and plural
suffixes (31W1:).
Further in the concluding stanza, the author
of the Bhashya styles himself as diagram (a
devotee or servant of Goddess Lakshmi). It
reminds us of Bhattar styling himself as one of
the retinue of Maithili (Lakshmi of Ramayana)
(vide Sri Gunaratnakosa, 51.); and thus the
Bhashyakara echoes the sentiment of his beloved
master. He again quotes and explains in the
introduction Sraddha-, and Medha-snktas men-
tioned by Bhattar in his Sahasranama Bhashya
as dealing with the greatness of Sri, and explains
also the Aditi-, Vak-, and Prthivi-suktas indi-
cated by the term (‘adi’) ‘etC-’ in that work.
Venkatanatha also agrees entirely with Nanjiyar’s
interpretation as he Cites in his Catus-sloki
Bhashya all the Samhitas and Suktas quoted by
Nanjiyar.
 xxxvi
Apart from the agreement of the names of
the author, of the book, and of the subject matter,
there is verbal agreement also. Venkatanatha’
(alias Vedanta Desika) in his ‘ Rahasya Raksha,
.a, commentary on Catus-Sloki states the views
of different Schools on the concept of Lakshmi
and concludes in the words of an earlier writer
who is none other than our Bhashyakara:

“Wfimfififi «was:
mef Wf
I

Hafim’fi n

W \‘x '1533 Wei-as:

seam W631 @211 strfir'rfiau II” WI
This is only a restatement almost in identical.
words of the view of Ranganatha Muni expressed
in his Bhashya on verse 9 of Sri Sukta, but
Summarised here for exigencies of metre. Banga-
natha Muni writes: (p. 48 of Sri Sukta Bhashya)

“sir Héifiazaaamn EM WW @-
qE‘chofi WWW éwmrfifiqaflfi mifl'llrfif
saw—«3r,

WW qufifififi EITEWSR];

[Thus there are some passages in the Vedas

WWI I"
which say clearly that Narayana is the sovereign
of all beings and others which, with equal clear-
ness, declare that Lakshmi is the Sovereign. So
 xxxvii
the paramount sovereignty of both Lakshmi and
Narayana becomes unshakable. But there are
yet others which declare that there is only one
sovereign of the Universe. The apparent contra-
diction between the first two statements and the
third must be reconciled by saying that, though
both Lakshmi and Narayana are the sovereigns,
there is no diflerence of opinion between the two
(and so practically there is only one sovereign)-l

Sri Venkatanatha has cited with perfect ap-

proval the Sri Sukta Bhashya of Nanjiyar as an
authority in his Rahasyatraya Sara and has
quoted almost the same words from that Bhashya
in his Catus-sloki Bhashya. So our Bhashyakara
is Nanjiyar and no one else. That the author
is referred to by two different names is no great
obstacle against arriving at the above conclusmn;
for among the Vaishnavas it is common to have
more than one name. The father of Vadiham-
sambuvahacarya had two names: Sri Rangaraja
and Padmanabha. Desika himself is known by
two names: Venkatanatha and Vedanta Desflra;
Bhattar as Parasara Bhattar and Ranganatha
though the latter name is not so well-known. So
there is nothing strange in our author having
two names.

Thus we see that Ranganatha Muni, the

author of Sri Sukta Bhashya that is published
now, and Nanjiyar, its reputed author are the
same: because of the opening stanza which is a
salutation to Bhattar; because of the more res-
pectful reference to Bhattar and his works;because
of the absence of a quotation from any author
later than Bhattar; because of the concluding
of
stanzas where he styles himself a devotee his
Mahalakshmi and where he acknowledges
indebtedness to Pranatartihara alias Madaipalli
or Kidambi Accan; and because of the citations
by Desika in his Rahasyatraya Sara (chap. 23
and 29,) Panca Ratra Raksha, and Catus-sloki
Bhashya.
Madhavasuri was the name given to our
author at his birth; Vedantin the name that
he earned by his vast learning and Skill in debate;
*"Ranganatha the name that was given to him
as the ‘dasya—nama’ at the time of initiation
into the Vaish-nava fold by Bhattar which he
himself used in his works; Narayana Muni the
name that he assumed on becoming a Sannyasin
by which he was referred to in Sanskrit works ;
Nanjiyar was the pet name given to him by Bhat-
tar when the former met him at Sriranga for the
*
AI} Ingenious interpretation of the name ‘Nanjiyal" i5
Elven by the author of ‘Sri Tattva Nirnaya’ in Tamil.
He says that the original name was ‘Nam-peruinal-jiyaF’
and ‘NanJiyar’ is its corrupted form. (@fl’fi 96’5””‘2'
‘
angzfi
IFLDQ-UQEIMG‘Fr éwi’; @(éQg/snmb Ali-(5&9 ‘ Iségwi ' 5""
QIFHSPJI- p. 8.) This only helps our view; the Tamil
name of Ranganatha is ‘Nam-perumal’ and Muni is
leal‘ ;.so Ranganatha Muni translated into the Tamil
of the Valshnavaite section will be Namperumal J iyar.
Ili-
IS an easy step from this name to ‘Nanjiyar.’
 xxxjx
second time by Which he was referred to in Tamil
works and in other places; and Periya Jiyar was
another and a more respectable form of the name
Nanjiyar by Which also he was referred to. So by
all these we are led to the irresistible conclusion
that this Ranganatha Muni is Nanjiyar and this
Bhashya on Sri Sukta is Nanjiyar’s Sri Sukta
Bhashya.

THE CONCEPT OF Sill IN VlSlSHTADVAITA.

Let us now sketch briefly the concept of Sri

according to the Visishtadvaita System of philo-
sophy as we learn from the works of eminent
Vaishnava Acaryas such as Yamuna, Ramanuja,
Bhattar, Nanjiyar, and Venkatanatha—all based
on the ancient scriptures. Lakshmi and Narayana
are ever inseparably united and they together
are the Para Brahman. They are the Masters
and Saviours of the Universe. The origination,
sustentation, and the re-absorption of the Uni-
verse are done by the Divine Couple (Divya
Mithuna). Devotion to the Couple is the means
of salvation and the Two are the goal to be
attained in the state of release.
Though their persons are different, the
tastes and opinions of Lakshmi and Narayana
are always identical and there is no difference of
opinion between them as in the case of loving
parents intent on doing good to their children—
Both are the possessors of unlimited auspicious
 x1

qualities; still for the convenience of the medi-

tation of their devotees, by their common
consent, the Lord manifests all the manly quali-
ties and Sri, the womanly qualities. But it does
not mean that one does not possess the qualities
found in the other. Though both are the Masters
of the Universe and have no master over them,
still out of their own free will, Sri is the Queen or
Consort; and the Lord is prominent only to this
extent that he is the ‘ Pati (husband); and this
’

agreement too they are having only for saving

the souls of the devotees. The Lord is strict
and severe, and the erring souls cannot approach
Him directly for pardon. Then the soft-hearted
Sri, the loving Mother that She is, intercedes on
their behalf with Her Consort and thus they both
together save the souls from sin and bondage.
All this is based on the authority of the Vedas
and Samhitas such as Svayambhuva, Mankana,
Mahalakshmi, Dhanadiya, Satamakha, Kasyapa,
Sattvata, Vasishtha, Saunaka, Parasara and Atri.
There are different schools of thought which
hold views different from the above about
Lakshmi: Lakshmi is no separate entity but
only the Prakriti or Inanimate Matter that is
being presided over and evolved by the Lord;
She 1s nothing but the Ego, the Volition, the
Power, the Knowledge or the Existence of the
Lord; Lakshmi is only the feminine form as-
sumed by_the Lord at his will from his own
body for his diversion. But all these are ground-
less as the Vedas clearly and unmistakably
 xli
declare that Lakshmi is a Cetana--—a separate
entity with the attributes of knowledge, bliss,
power and the like; and that She is eternal like
the Lord, Her consort.
Some grant that Lakshmi is a Cetana, but
deny Her omnipresence, omniscience and omni-
potence; they say She is atomic in size; some
say She does not come under the category of
Isvara, but is one of the souls; a few, Her great-
ness is not inherent, but bestowed on Her by the
Lord for a time. Yet others say She forms a
class by Herself being neither the Isvara, nor a
Jiva. A few others hold that She is the Sovereign
of all except the Isvara, while Narayana is the
Sovereign of all including Herself. All these
run counter to the clear dictates of the Vedas
which must be our first and chief authority on
these matters supported, of course, by Samhitas,
Itihasas and Puranas. They declare that She is
the Sovereign of all souls @W
W) as uncondi-
tionally as the Lord (fiat: $331131); and so He is
the Sovereign of all except Lakshmi as much as
She is the Sovereign of all excepting Her Consort.
The subordination of the one to the other is
V01u11tary and optional, inot obligatory. Her
greatness is inherent, and not dependent on an-
.other. Though the two are the Paramount
.
Sovereigns, the duality does not show itself as
their opinions are always identical. One is the
Mother Of the Universe, while the other
Father. Thus the Divine Couple, Lakshmi and the
Narayana are the Para Brahman of the Upanishads
 xlii
and both together are masters, creators, and
saviours, and also the final goal of the Universe.
This is the conclusion arrived at by Banga-
natha Muni, or Nanjiyar as he is popularly
known, after a thorough and careful study of all
authorities and of the works of the earlier Acaryas.
He discusses all schools of thought which differ
from this and refutes them with prepcr argu-
ments based on the authority of the Scriptures.
He has set down all this in this Bhashya.
ANALYSIS OF THE BHASHYA.

In an introduction of about eighteen pages,

he quotes extensively and explains all the Vedic
hymns which deal with Lakshmi: two Sraddha
Suktas, Medha Sukta, Aditi Suktas; and his
verdict is that Lakshmi, like l‘x‘arayana, has all
the following qualities: She is the creator of the
Universe; She is omnipotent and omniscient;
by nature fundamentally opposed to all blemishes
and the resort of all auspicious qualities. 8116
again pervades, sustains, and rules the Universe;
She 1s the object of worship in all sacrifices ; and
all the fruits of wealth, realisation of the Soul
(Kaivalya), and the attainment of Moksha are
under Her control and bestowed on the devotees-
by Her.
Then begins the Bhashya on the hymn.
The word ‘ J atavedah’ which occurs in the first
verse and. also in four others is interpreted as
Vishnu With an elaborate discussion containing
 xliii
citations from numerous authorities such as
Mahabharata and Vishnu Purana, Kasyapiya and
Mankana Samhitas, Paramatma Sukta and Sari-
raka Sutras. Then the Bhashyakara proceeds
with his Bhashya on the Riks and there are
profuse quotations then and there from various
authorities in support of his interpretations; and
the reader is referred to the index for a detailed
list of the same.
In the ninth verse where Lakshmi is referred
to as the Sovereign fist? (173171511711), Nanjiyar has
launched into an elaborate and long discuss1on-—
running to nearly twenty pages—011 the concept
of Lakshmi. In the course of it he raises many
prima facie views, answers them categorically
and concludes that names like Sraddha, and
Vishnupatni refer to Lakshmi only: She is not
subordinate to any one and is only the ‘W’
(Consort) of Narayana and not a ‘W' (slave);
both are engaged in the divine cosmic sacrifice of
saving the souls and the one is essential for the
other and cannot function or be without the other.
Then he quotes in extenso many chapters of. the
Ahirbudhnya Samhita and Lakshmi Tantra in
support of his view and winds up by saying
that She is the equal of the Lord in all respects-
‘The mastery of the Universe is one which
inheres in both Lakshmi and Narayana.’
Then he completes his Bhashya on the re-
maining Riks and concludes the work mentioning
his name and that of the master from whom he-
learnt all those things about Lakshmi,
 xliv
CONCLUSION.

I need not dilate upon the merits of the

Bhashya, but the intelligent reader can see for
himself that it is perfect not only as a comment-
:ary, but as a piece of polemics and a type of
beautiful literature also. I consider myself ex-
tremely fortunate that I have been chosen as the
instrument for unearthing and publishing this
rare work and I owe all this privilege and fortune
to my Guru Sri. Sri Saumya Narayana Acarya of
Tirukkottiyur. My respectful homage and salu-
tations to him and to Goddess Lakshmi, the
Mother of the Universe and of my humble self.

Pudullotah,
17—7—37. A. SRlNlVASA RAGHAVAN
 313?:
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 SRI SUKTA.

[Sri Sukta is a hymn of fifteen verses in praise of the

Goddess Sri or Lakshmi and is a ‘Khila Rik’
(supplemental hymn) of the Rigr Veda. The
first two are addressed to Jatavedah (Narayana)
and request him to bring Sri to the devotee. The
third and the fourth are invocations to Sri
herself and by the fifth, the devotee does the
‘Prapatti.’ By the next five, he prays for the
removal of all evil and ignorance, and for the
gift of learning and wealth and fame. The next
two request the father and attendant of Sri to
make Her dwell in his house. The last three
are, as in the opening verses, addressed to Jata—
vedah requesting him to bring Lakshmi to him.]

as: afi n Rimmi {fivfi

Err-{i firm? wfi
WW'
W 11 31m: ll?"
1.Jatavedahl Bring unto me (the God-
O !

dess) Lakshmi of golden hue", who is the des-

troyer of the sins" (of her devotees),Who is (res-
plendent) with her garlands of (lotuses of) gold
and silver, who is the delight“ (of the universe)
and who has plenty of (wealth in the form of)
gold, etc.
R = Ranganatha. S = Sayana. P = Prthvidhara.
1. Lord Narayana who has abundant
wealth, all of
his own acquisition—R.
Agni .(God of Fire)—S. & P.
2. who 15‘ benevolent and charming—R.
3. attractive like the doe.
4. refulgent and charming like the moon—S. & P.
 6Q

ainmamitamrnfiwfifiiql
2-.
as? {has fia‘éirn‘qai
WI!
Jatavedah! Bring unto me that
O
a ll

Lakshmil who will never leave me and by Whose

grace I may obtain gold and cattle, and horses
and servants'-’.
1. One who has auspicious signs indicative of wealth
which is prayed for by all—R.
2. sons. friends and servants—S.

aimefi (WW? a’iamaifia’iq I

fifismfifimfiafisfimlfin
3. I invoke Goddess1 who has the All-
Srifl
Pervading (Vishnu) before her, who resides in the
heart of souls, (or on the chest of Narayana) and
who wakes up (first) at the call (for help) of the
elephants (and other beings in distress).
(Or) I invoke Sri who has the cavalry in
front (in her march) and the chariots in the
middle and who wakes up (daily) by the cry of
the elephants attending on her. May she be
benign towards me.
1. The resplendent or the sportive Goddess who
diverts Herself by the creation, etc. of the
world—R.
2. who is in the form of an army._s_ & 1).
 Qio

sf am WWW? WW"
' EH? “Wall E"

fifiufiwfifilfifimfififi ll?"
4. I invoke Sri1 who is bliss'2 itself, who is
sweet-smiling, who resides in a hall of gold”, who
is compassionate, or drenched1 (on account of
her rising from the Milky Ocean or being bathed
by the attending elephants‘, who is efiulgent, who
is pleased (because of Her association with Her
consort or by the worship of Her devotees), who
pleases (all by granting their desires), and who
dwells in the lotus and is lotus-coloured.
1. who is the prop of all beings—R.
‘2.of indescribable greatness or Brahman itself—S
In the form of Vani (Goddess of speech).—P.
3. of golden hue or form—S.
4. born in the constellatiOn of Ardra.—S.

Wmfmawfiififiafififiqml
afwsfiimmémilswifi W? a? {UT mm
5. I take refuge in Sri who is delightful (to
those who take refuge in Her), who has a shining
form, who shines with the fame (of protecting
those who seek Her), who is worshipped by the
Gods (for getting their ends accomplished) or
who is 10V6d by Narayana, who is bounteous in
Her gifts, and who has the lotus for Her weapon3
(to remove the distress of, and to shower favours
 Q?

on, Her devotees.) May the Alakshmi3 go away

from me, I" invoke you, O Lakshmi.
1. all pervading—P.
2. who is in the form of a lotus. ‘i' is one of the
names of Lakshmi.—S.
:1. Nescicnce or the non-existence of the knowledge
of Brahman—R.
4. ‘
aham’ is found in all the northern versions of the
Rk and in some of the south. Sayana is of
opinion that it is an interpolation.

W’ masses:
n
salsa
‘n

swim—er firm: I

as: wfi ems? stag

mammals ans? wasn‘t: u a u
6. Lakshmi of sun-like lustre‘! The auspi-r
cious Bilva tree was generated by your penancefl.
May the fruits of that tree destroy through
(our) penance“ (viz. chanting their names and
worshipping them) (our) ignorance‘ (or nescience),
obstacles5 (to the worship and service of you) and,
extraneous things (which are not related to you).
1. whose lustre was got from ‘a’ (Bhagavan)._B,
2. for (you to perform) penance (under it)._P,
by your will. R. & S.
3. by (your) favour.—S.
.1. ma. & ya—two words : ma—towards &
ya—Which.-P..
5. ignorance pertaining to the organs of
sense , both
internal and externa1.—S.
inauspicious things—both internal and external.——P.
 QR

mam:fifiaqamssl
7.
mgfier‘m’fin mafia
0
N "
mi? nm
Goddess‘ May the reputation2 (of being
!

learned) come to me along with gemsa. I am born

KS”

in this world and may you give me fame and

plenty.
1. Devasakhah—(Kubera) the friend of (Maha)deva.—S.&]’.
2. The daughter of Daksha—Sati (the consort of
Siva).—S.
3. with Manibhadra-——an attendant of Kuhera “S.
with cintamani (the divine gem)—P.

gfiwrsfmisfismrfiiml
mimfifimfififirfiwqucn
S- I destroy (by your grace) the Alakshmi,
Who is impure, Who is the elder (of Lakshmi), and
‘WhO is (the cause of) hunger and thirst. Dispel
frorn my house all lack of wealth and of pros—
perlty.

Wiwfifiagsffififinfiql
i’éfifiafifiifirfilfimmqnsn
9' IinVOke Sri, to realise Whom fragrant
.
things (hke Sandal-paste, flowers, etc.) are the
meansl’ Wh? is unassailable2 by the inauspi-
reious, Who is emit-joyful“I and the possessor of
(wealth 1n the form of) manure (because of the
 C‘s?

abundance of cattle She has), and who is the-

Supreme sovereign of all (living) beings.
1. “7110 is the means of bringing fame to Her
devotees—R.
(Lakshmi, in the form of the Goddess Earth
whose distinguishing feature is smell—S.
3)
unattainable by those who do not seek her with
auxiliaries to worship and with devotion.——R.
::. who has an abundance of crops—S.

ass:
mat WW
Whitas:
Emmi-<1
WEI air: was?
l

u hu
10. May we realise all (the) Wishes of (our)-
hearts and (our) aims, the truth of (our) words
(in the form of requests), the wealth. of cattle and
food. May Sri bring me fame (also).

mewfismfim
Fafimsfisemaimfifiqlliiu
11. (O Kardama 1) Bring to me Sri, who has
been taken as a daughter1 by Kardama (i. e.,
yourself) and make Her dwell in my family—Her,
Who is the (Universal) Mother‘2 and Who is decked
with garlands of lotuses.
1. who has (Kai-dams) for Her son—S. & P.
2. (your) mother—S. &. P.
 Q”.

golden hue‘, Who is declzed with garlands of gold,

who is the (eflicient) impeller} (of the Universe)
and Who is of golden form.
1. who is of an agreeable hue—S.
2. who is wealth itself.—1’.

mfiwfim‘m
af a snag mafia? l

W? aw mad “1% WSW

1%??? W231 u 2% u
15. O Jatavedah! Bring to me Lakshmi who
will never, abandon me and by whose grace I may
get in abundance gold and cattle, servants and
horses and (other) men.
 339% l

[Sri Yamunacarya— otherwise known as Sri Ala—

vandar—is the forerunner and spiritual Guru
of Ramanuja. He is the author of Mahapurusha
Nirnaya, Agamapramanya and Siddhitraya (Atma,
Samvit and Isvara Siddhi)—scholarly works of
a rather argumentative nature. His Stotra Ratna
is a song overflowing with devotion to the Lord.
He has written in his own lucid and melodious-
style another hymn in four verses called Catus-
sloki on Goddess Lakshmi. The four verses say
that Lakshmi also has the four qualities which
are attributed to Her consort Narayana in the-
four chapters of the Brahma Sutras. They are 1

i. He is the
cause, eflicient and material, of the
whole universe; ii. His greatness is unsullicd
by anything; iii. He is the means by WhiCh
one has to obtain the highest goal, the Supreme
bliss and iv. it is Himself. Lakshmi also has
these.

The first Sloka speaks about the Vibhutis of Goddess

Lakshmi, the second about Her greatness which
is incomprehensible even to Her omniscient Con-
sort, the third about Her grace which grants the
different wishes of all and the last speaks about
Her charming forms which are ever insepara—
ble from, and co-existent with, those of Sri
Narayana. The Stotras of the Acaryas who
came after, have been based more or less upon
this and they elucidate the idea contained
herein]
 0Q
‘5 I

say, all His forms: that aspect of His which is

free from any modification, which is unlimited,
which is the Lord of the Great Vibhuti and which
is called the Para Brahman; that form (of Vishnu)
which is called Brahman, Which is marvellously
charming and hence more liked by Him; and
also all the other forms assumed by Him at his
own pleasure to divert Himself.

'[zfiqajnfiaamfifififirfrwwm l

mmgwfisé mini Wlfif era ll]

 2° ?

In Sri do I take refuge, helpless as I am, in

Sri—Who is the saviour of the helpless ; who has
got innumerable hosts of qualities,—auspicious
and unexcelled—like sovereignty and amiability;
who possesses a nature, forms, qualities and
Vibhuti (splendour) suited to and loved by Sl‘i
Nara-yams, the Bhagavan (Himself, the possessor
of. such superb
qualities); in Sri, the Goddess (of
superb qualities), the denizen of the lotus-ponds
Who is ever inseparable from Her Consort and
unimpeachable and unsullied (by any fault) ; and
who is the queen of the Lord of all Gods and the
Mother of the entire Universe (and of myself.)

[Emmi
95%: Eff-Swag Illqfii‘il
WW a‘fil’s‘fi: arrfimfirafii gfiqn]
 209
and praising Him (as having them), then such a
Stotra is untrue (and impossible) in your case.
(For there are no qualities that are lovable and
that are not found in you.) Or, if they say that
a faithful and complete narration of the qualities
existing in one is ‘Stotra,’ (that too cannot be
done in your case; for) how can such words be
found (or coined) even by the Master of speech
(Brihaspati)—words suited to your ocean—like
qualities ?
=3 afin' FRET a gfim ream gamma:
firmer”
afiwfig’ Eli—ctr‘érmmafi“ rm“!
maaamafiafi‘éfiafim afflf
HRS [113% we {Hannah Half qfi ll 2 u
4. To describe the qualities of Yours which
are well-known to be beyond the reach of mind
and speech alike, my words have come out with
a watering mouth. But (we) do not consider
our attempt (to do the impossible) ridiculous;
for a she-cakora does not certainly keep still
drawmg back her tongue, when she is thirsty,
because of the fact that she will not be able to
dI‘lIlk all the moonlight
completely, all by herself.
WWW Wswafifisfifi
Wfifififigfififimfiifififimfil
Wmsfimfifigfiré‘rasfiwfitfi
stfiaaafiaafifiarfiamfingzn
 2 ° '5.

7. The power to control others that is found

in all persons, the characteristic of beauty and
charm which is considered auspicious and What-
ever is called ‘sat’ (i. e., good or existent) in this
world, all that is dependent on you. Because of
this, those objects are known in this world by
these words: either as ‘Sri’.—(Sri itself) ie, being
identical with you or as ‘Srimat’—-possessing Sri
(and hence as being different from you). (Cf.
usages like Dhanasri & Ruparsri, and Srimadrupam
& Srimaddhanam).

'wrfiawanfi‘fiagafii: W“ at?“
WW Wmas sari amass-aw
mm
H‘Olfilfil'qT fig:

8. Goddess Lakshmi, the extent of your

greatness is not comprehended either by your-
self or by Narayana. Though it is like this, still
the omniscience of both of you does not suffer
the least- For they say that not to know what
does not exist (i.e., to know a non-existent thing
as non-existing) only corroborates the omni-
s01ence of a person. On the contrary, one who
declares he knows the properties of a Sky-lotus—
a lotus that blossoms in the sky (i.e., a non-
existent one), will only be called a man out of
his senses.
 {00
3F}; aafiqfiasrqfifirm
Kim—aim
W
mar: |

HT HRH? imam? a
at Wfif fimrw: ll 9. ll

9. We seek refuge in Sri Who is the Divine

Consort of the Lord of all the Gods (Narayana);
the Goddess of Learning, Sarasvati, is Whose
attendant; and the flow or otherwise of whose
(Sarasvati’s) graces is responsible for the differ-
ence in this world between a tree (that is non-
sentient) and Brihaspati-‘tho Lord of Speech
(who is omniscient).

aw: samfiamfisfifi
sex: Hgmqmm I

find fimfiwawfiqfifi
mi
6T Wffififi r'imsrmm: 2° llN

10. We resort to Sri, the Consort of the

Supreme Lord of all Gods (for protection) ; to Sri
by whose mere will to throw Her sweet glances,
the whole world came into existence immediately
with all its things sprouting forth, non-existent
as it was before because of their absence.

man: szraaisrws aféfifl ”3&3": Fa I

mmwfisfi m :rmfi‘ aim wit: u 22 II

 2°C
11. May that Lakshmi, the Consort of Lord
'Sri Ranganatha, bless even me by Her glances, by
becoming the object of Whose glances even for a.
moment all become Mahesa-s (Lord Siva or power-
ful rulers).

WWW
we
.[afiwfigfirfiufi I

MR?
WW II]
 €2°
Tamil and his interpretations of some of the
and refreshing.
songs of the Alvars are original Maivannanarun-
on
‘
He has left a commentary
kunji’ —a verse in Tiruneduntandakain, his
favourite poem in the Divya Prabandhani.
The Sri Guna Ratna Kosa, which we are giving
below with its translation, is in GI. verses and
we shall give a brief analysis of the same :
1—8. Introductory: after an invocation to the
Goddess Lakshmi, the poet prays for faultless
words to sing Her greatness.
‘9—18. All the Srutis and Smritis proclaim Her
greatness; and the greatness found in this world
in all, sentient and non-sentient, has come to
them only from Her.
19—22. ‘Lallishmi. as the Supreme Sovereign of the
two Vibhutis’ — Lila and Nitya (World of
Sport and of Enjoyment).
23—97. The Divine City, its mansions, the Divine
Consorts and the Attending Angels of Nitya
V1hhuti.
28—31.. The poet answers objections raised by some
against the greatness of Lakshmi : that She has
nothing to do with the creation of the world;
Her greatness is not inherent, but due to some-
thing else ; She is not mentioned in the Vedas ;
and that the greatness of the All-powerful Lord
would suffer if She be praised.
32—35. The qualities that are found in both the
.
Dlvme Couple and that are peculiar to each, and
the bas1s of such division are next described.
36—50. Description of the personal charm, lustre
and beauty of Lakshmi, of Her ornaments, Of
Her Incarnations and their causes and charac-
teristics.
 i2?
5] 58. The qualities that will bring us near Her;
the Divine Couple figure always inseparably
united in our concept; both together are the
means for our ends, and service to both should
be our aim. She has an additional :Lttributv
‘Purushakaratva‘—i.e., the quality of acting
as an intercessor on our behalf like a forgiving
and benign mother. Her benevolence and Her
bountifulness shine to their fullest advantage
only in ‘Arca.’ i.e. idol form.
51—58. Qualities helpful for us to resort to Her
for protection and to adopt Her as the means
for our various ends.
59—6]. Taking shelter in Goddess Sri. Prapatti
is done in v. (30 and the fruit is prayed [or by
the last]
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thlfimsfi: wine? intimate”: u e H

1. I offer my respectful salutations to Sri

who, by Her glances of approval, makes the Wish
of Hari to create all the things sentient and non-
sentient, an accomplished fact.
smqsfiacrn’easafifi-
finisafifiafimszra—cfiam l

WWW- ° ‘-

fitiwwfssf’f firmmz
'

II R u
2. We resort (for protection) to Sri who is
the Queen Consort of Lord Ranganatha and who
is like (the glow of)_ the flame of the auspicious
light in the flat of Srirangam- The graceful and
 H?
knitting of Her eyebrows (this way or the other)
is the command for the diverse creation of the
animate and the inanimate world by the foe of
Mura (i.e., Narayana). The Upanishads arrive at
a decision (that Narayana is Para Brahman) in
their search for truth (as to the most Supreme
Deity) only by the imprint of Her foot-steps on
the chest of Murabhid (the slayer of Mura); by
the very Sportive commencement of Her enjoy-
ment all the (infinite) greatness of the multitu-
dinous forms (or of the all-pervasive form) of the
Lord becomes extremely small (like a handful).

Wanagfirfitmajraa
WWII
mazaufiraataa swig: are?
Wmicfi mmsfifiwmfifiqé
amzmmfififigefia WWW"
5. 0 Goddess! (Our) Wish to sing ade-
quately the nature and magnitude of Your great-
ness will be far from realisation. Even ancient
seers like Brahma have said, ‘Who are we to
praise this (greatness of Yours) (i.e., Where is
the power. in us)?’ Yet we make a great endea-
vour to sing with our imperfect w0rds Your
nature which is far above the sphere of thought
and word. Let there be a happy and successful
end (for our endeavour by your favour).
8
 2?“
some (the Advaitins) declare that the Lord is
devoid of all qualities (or attributes) though he
does possess them; a few attribute to a Mendi-
cant (Bhikshu i.c., Siva) the state of being a
king. Thus do they carry on a hand-to-hand
fight against one another in ignorance.

Rafi? WWW mare—3F!

afifirrfia WE"'efin a Efiaamtrn: I

fifififi Hiram} sad 3351“: arm

33 mnn’fi as? H'EFJT 35mm: II H II

12. 0 Goddess Lakshmi! With the eye of

knowledge shining in their minds assisted by the
unguent of devotion, some are able to Sc? your
greatness hidden deep, like a treasure, 111 the
(mines of) Upanishads (lit. on the top 0f the
Vedas) and enjoy it. Truly they are the blessed,
born under the influence of the Divine Favour.

WIHW si’fifisa‘lfiaiwfiéi
afizlafiqfé agramfiaiainfilaintél
fivfimnasfirmq‘ififimz
Siam m’fim’émnamam: H H II

13. Sri! The ‘Sri Sukta’ describes in detail With

great zeal that opulence of yours which is being
 NC
sung by us in the hymn (beginning with) Asye-
‘

sana jagatah’ (the Supreme Ruler of this Uni-

verse). The ‘Uttara Anuvaka’ (i. e., the second
part of the ‘Purusha Sukta’) (also speaks of Your
greatness;‘ for it) declares that He, who is men—
tioned as the Sovereign of the Universe,’ in (the
first section of) the Purusha Sukta is but the
Consort of Yours (i. e., He is the Lord of the
Universe,’ because He is Your consort).

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Our Mother! Not only does one Upa-
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nishad proclaim with its hands lifted high that

You are the Supreme Ruler, but the Ramayana.
also lives, because (of the narration) of Your life.
Those (who are) writers of Smritis interpret all
the Vedas, the Itihasa and the Puranas as being
authorities on Your greatness (and as dealing
With it in great detail).

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15. The Beloved ofthe Master of Sriranga!
Beginning from the head of a hamlet and going
higher and higher up to the All-powerful
(Brahma) who is the ruler of the entire Universe,
whatever wealth and power there be in this
world; Whatever is high (like the Mount Meru)
or auspicious (like the flower), lustrous (like
the gems) or heavy (like the Mt Mandara),
beneficent (like sacrifice which gives the Svarga
after death) or purifying (like Sacred Rivers); and
whatever is luxurious (like the Nine Treasures);
all this is but the result of five or six drops (of
Jfavour) come out of Your (benevolent) eyes.
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16. The Darling of the Lord of Sriranga!
One man is seated (proudly) on an elephant in
ruts With the diadem (on his head gracefully)
playing With the jingling diamonds dangling from
an umbrella of pearls (held above); and he does
not deign, even for a moment, to look upon the
monarchs lying prostrate at his feet (with their
prayers). There is another, helpless and poor,
that stands grinning at the other (showing his
distress). Both these states are the result of
your eyes turned upwards or downwards (i.e.,
turned favourably towards one or away from the
other).
 Rs
25. There you have spread the body of
Ananta which, like a flower, is soft and sweet-
smelling. He has constructed a canopy (as it
were) by the lustre of shining rubies on his (ex-
panded) hoods held above. 011 him You have
taken Your seat along With Your Beloved who
rules the entire Universe as the Paramount
Sovereign and who is best suited to You with His
innumerable and exalted qualities in the Eternal
Form and in the incarnations. With him You
give (the Angels) Infinite bliss which is augment-
ed by both of You becoming one in enjoyment
(out of mutual and deep love).

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26. Goddess (Your Consort has) below

!

You Bhumi, Nila and a thousand other Queens

Who, like the flower and the cosmetics, contribute
to the enjoyment of You both as so many auxi-
liary objects; they also serve as an outlet in
carrying ofi the excess of joy (coming out of Your
mutual love). With all of them You give plea-
sure to Your Beloved as with Your bosom and
arms and glances (there is no ill-feeling any-
(where).
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31. Sri! Even though the glory of the Lord
is dependent on You, still He is said to be the
possessor of a glory not dependent on another;
because you belong to Vishnu by Your very
nature (i.e., unconditionally). A ruby becomes
highly valuable only by its lustre; but because
of this, (they do not say) it has lost its merit 01‘
its independent value, or that its merit is import—
ed from some external thing (and is not inherent).

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3'2. The hosts of (auspicious) qualities he-

ralded by power and strength, might and know-
ledge, sovereignty and fame of success, attracting
the supplicants and love for them, and doing
good to them (by fulfilling their desires and re-
movmg the obstacles), and also fragrance, beauty,
charm and lustre—these are common to you
and the Lord (i.e., found in both), 0 Indira
(Bestower of wealth)!
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'
and auspicious Festivities of Sriranga (Lakshmi) !

There are other qualities also, youth and the

like, which are common to both of You. All Your
qualities are found in Him and His in You
mutually (reflected) as in a mirror, and they are
therefore all the more charming.

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34. Though Youth and other qualities are
common to both of You, still there is some differ-
ence (assumed at Your will) in the nature of You
and Your Consort to give You joy. For You
have given Your Consort manly qualities like
independence,power to quell the foes and firmness,
and reserved for Yourself softness (of heart), sub.
ordination to the Consort, compassion and for-
bearance—qualities which are peculiar to women.
9
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large eyes is sending forth wavy glances over-
flowing with compassion. May we see You (in
this posture) every moment (of our life) (and be
blessed).
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39. I salute Your two feet, Indira, which

are like the petals of a lotus (soft, rosy and fra-
grant) and which give fragrance to the Upa-
nishads (i-e., which are praised by them); and by
their treading, even the Vaijayanti (the garland)
on the chest (lit., between the arms) of Your Con;
sort gets a freshness as if by a shower of dew.

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affected by the pride of (having got but) a parti-
cle of Your grace is beyond the power of words
(of poets). The Vedas know Your Consort as
Pundarikaksha (the Lotus-eyed) only because of
His (two) eyes which have in full the charm of the
 Hi
bees intoxicated with the incessant drink of Your
honeylike beauty. (If the greatness of those
blessed by Your looks be like this,) how (lit., 1n
What manner) can we describe the greatness of
Your eyes themselves?

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41. Padma! Your glances are blissful _by

nature, drenched with fondness up to the bum,
and languid with the intoxication of joy as the
Lord gets immersed into them. They flood
(helpless) persons like us with their overflowmg
compassion; and at the flow of everyone of Your
glances, there is a (perpetual) quarrel for 113$ 130$-
session among Brahma and other bolt-like guards
(of the Universe). Further the glances are 30
full with the wealth to be bestowed (on devotees)
that they falter in their flow. Save me, 0 Padma,
with these Your glances, helpless as I am.

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The Sovereign Deity of Sriranga! Soft-
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limbed Goddess! The flowery garland of Your

delicate limbs strung together by the thread of
beauty and made cool by the nectareous shower
of loveliness is ever fresh; and as it unfolds itself
with the rising youth, it is endowed With a mar-
vellous fragrance. (Being so delicate,) it deserves
only to adorn the chest of Your Beloved. But
ah! Fie upon me, the poet, who gets stupid on a
sudden (The poet’s idea is that the body of
!

Sri being much softer than the flowers can hardly

endure the contact with the rough and 11.an
chest of Her valiant Consort, Narayana and 1t is
foolish of him (the poet) to make it adorn Hls
chest even in his mind or words.)

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(Whose honey is) drunk by a bee of taste, is
slightly withered (and fatigued) on account of the
amorous and graceful sports with Your Beloved
that send a thrill of joy as they touch the sensi-
tive vein of bliss (in the love-trysts).

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46. The Life of Janardana! As the (sweet)

milk becomes sweeter by (the addition of) sugar
and the beautiful kalpaka creeper more beautiful
with the appearance of flowers, Your naturally
charming body becomes much, more so by beauti-
ful ornaments like the golden girdle, eardr0ps
and necklace of pearls, shining gem on the fore-
head, and garlands and anklets of costly stones.

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Sriranga! Even though the Kaustubha (gem),

the Vaijayanti (garland), the five weapons (the
discus, the conch, the bow, the mace and the
 NU
sword) and others are objects of common enjoy-
ment for both of You, Your Sweetheart Himself
carries all of them as if to spare You the trouble
of their burden and joins You (in an embrace).

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48. Mother, Your eyes are large and lovely

like the interior of a lotus in half-bloom. \Vhen
the Lord appeared in this world assuming, out of
His own free will, the form and nature of men
and animals, You also came down at every birth
of His with a form suited to His own. Other-
wise (without You) the sport of the Saviour (of
the Universe) would have been dull and un-
interesting.
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from it, once) the Lord churned the (Milky)
Ocean, as if it were a pot of curd, with His arms
with the bangles and garlands tossing about, and
 23°.
51. Mother Lakshmi! lVe shall stand in
the same relation to You as the citizens of
Mithila. We shall have thoughts happy and
proud with the single-minded love of service of
You and look upon Hari both here (in this world)
and there (in Sri Vaikuntha) only as related to
You—as ‘Your beloved’ and our ‘son-in-law’
(and not in any other capacity as our Lord or
Saviour). We shall (again with the same view
in our minds) seek refuge in Him, do all the
services to Him, and feel delighted.

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52. Mother! Your Loving Consort intent

on our continuous good, occasionally becomes
angry with a highly sinful person like a father
(with an erratic son). (On those occasions You
go before Him leaving us behind and say :) What
‘

is this (anger)? Who is there in this world that

is faultless?’ By such (questions and other)
appropriate means, You turn away His anger and
reconcile Him With us (lit., make us His own
kin). Therefore You are (certainly) our Mother.
(A mother covers the faults of her erring child
from his angry father and is indulgent towards-
him.)
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53. Mother! To save us (the distressed),
You came into this (ungrateful) world which is
blind (lit. deaf) to the knowledge of Your great-
ness, though You are the constant (and insepara—
ble) partner of the Lord. But (in return) You
got only a great deal of tossings (at our hands).
Your feet soft like the jasmine were pained by
being made to tread on hard rocks, and a life in
the forest parted from Your Beloved fell (to Your
lot). (All this is the result of Your compassion
to save us and also of having no one over You
to control Your actions.) Therefore fie upon the
mercy and the uncontrolled independence (lit.
past the goad) of both (Yourself and Your
"Consort that permit You to do so).

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54. Maithili! Your Consort took His bed
«on the (Milky) Ocean, churned it and again
built a bridge (across it); He broke the bow of
 292
Siva as easily as He would a creeper; further-
He severed the ten heads of Ravana and left the
trunk of the Rakshasa dancing (on the battle-
field). (He did all this only to get You.) (In
short,) tell me what is there that Your Beloved
Will not do (to please You) as He is well-known
to be eager to carry out Your behests and serve-
You.

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55. Kamala! Your Beloved enjoys Your'
grandeur with all the excellence of His omnipre-
sent form which is endowed with auspicious
qualities suited to You and with a thousand
hands, feet, faces, eyes and other limbs, and en-
joys again With his manifestations other than
the one mentioned above. But (Your grandeur-
is so vast that) He sinks somewhere in the deep
mouth of a whirlpool (of the joy) of Your sports.

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56. Mother! You have a great partiality

for the Milky Ocean as it is Your place of birth;
You cherish t-he Parama pada (the Kingdom of
God) because of Your love for Your Beloved.
But You have now forgotten both the Ocean and
the Great Cosmic Space (Sri Vaikuntha) and feel
quite at home (and happy) in Your mansion at
Sriranga as it gives You Opportunity to save
people (in distress) like me.
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57.
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All qualities like
generosity, mercy and affection towards the
devotees (or refugees) have been excelled here in
the mansion at Sriranga. If they mention Your
other incarnations as Sita and the like (in Which
the qualities had a free play, there is practically
nothing noteworthy in them; for) they are only
the training ground for this. (In the Arcavatam
in Sriranga all those amiable qualities shine to
their fullest advantage after all ’rhn. practice else-
where.)
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58. If a person should only raise the burden

of his joined hands (in prayer in Your presence),
You (are pleased with him beyond measure and)
shower on him1n wealth, Kaivalya (enjoyment of
the soul) and“ 1 arama Pada (Salvation) (After
giving all this) You still feel that he has not been
given his desert-s (for what he did) and thelefme
feel ashamed. What magnanimity is this ? Tell
me, 0 Mother!

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59. Goddess I am bereft of everything (in

!

the world)—of Kaima Yoga (sacrificial rites)

Gnana Yoga (Religious meditation) and Bhakti
Yoga (Devotion) (o1 P1:1.n:1tti) as T “1"1!“P0"‘1‘+ of
my own wants, my qualification, and my ability ,
and as I do not feel repentent either (fol- sins
committed) Besides I am still hoarding 1113 sins,
unpa1donable even to YOu (Who are like a Father
and Mother) (Thus) because of my own foolish
acts I have become intolerable to You (and
therefore I am no longer an object of protection).
 299
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60. By hundreds of insincere words (of

humility) like these, I imitate the truthful sages
of old. (I repeat parrot-like what they poured
forth out of love and devotion.) I have no other
strength by which I can reach Your lotus-like
feet. So by Your own (spontaneous) mercy,
Mother, You must be my saviour and also the
means for my goal.

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61. With our loving friends (and kinsfolk),
may we enjoy for a hundred years the Infinite
Bliss of the service of You at Sriranga, free from
all worries and sorrows, and in great comfort.
May We also become the pollen in the heart of
Your lotus-like feet. Be a Mother, Father,
everyone and all for us. (For this) take up
Your spontaneous compassion and save us.
(0 Mother.)
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[Sri Stuti is one of the many stotras of Sri Vedanta

Desika also called Venkatanatha (1268 A. D.—
136‘.) A. D.) He is perhaps the greatest of the
Acaryas among the followers of the Visishtad-
vaita School of Philosophy by the wealth of his
qualities, intellect and accomplishments. He
was a true ‘Sarva-tantra-svatantra’ (Master of
all Arts and Sciences) and ‘Kavi-tarkika-simha'
(easily the greatest of the poets and controversial-
ists). His works, in prose and verse, and in
Sanskrit and Tamil, are many and varied, and
range from the simplest and sweetest poems
to the most diflicult works on abstruse metaphy-
sical subjects. His command of language 15-
marvellous. The greatness of his works can be
well imagined by the tribute paid to him by
Appayya Dikshita, the veteran scholar and
polemic of the Advaita School, who wrote a.
commentary upon Yadavabhyudaya of our
author and another, it is said, on his Paduka—
sahasra.
Sri Desika was an equally great scholar of Tamil and
the author of many poems in chaste and sweet
Tamil overflowing with devotion to the Lord.
His Rahasya works in the Manipravala style
(Sanskrit and Tamil mixed)—beginning with the
most elementary ‘Tattvapadavi’ and ‘Rahasya-
padavi’ and going up to the ‘Para~mata-Bhanga’
and ‘Rahasya Traya. Sara,’ are like a series of
10
 295x

text-books on the principles of the Visishtadvaita

Philosophy and on the meaning of the Three
Mantras. These form a complete and exten-
sive literature on the Doctrine of Prapatti (Self-
surrender); and that is the greatest service he
has done to humanity in general and Visishtad-
vaitins in particular.
In all he has left 116 works in prose and verse, many
original and a. few commentaries on the works of
previous Acaryas and some on his own. For
want of space, I shall just give an analysis of his
works according to their different topics and
not a complete catalogue. There are: 9 works
on Vedanta; 6 on logic and Metaphysics;
34 Rahasyas; :3 Kavyas; one Drama ; 4 of a.
polemic nature; 18 poems in Tamil; 29 Stotms ;
3 on rituals; and 7 on diverse subjects like geo-
graphy and sculpture. Of these 15 are missina
completely, and 4 partially, and one, they 5335’,
is in manuscript and yet to see the light of
print.*
The twenty—nine Stotras are devoted to Vishnu, His
incarnations, His consorts, His weapons and His
attendants. Sri Stuti which is given below, is
one of them and is in praise of Goddess. Lakshmi
in 25 verses; and the following is an analysis
of the mutants of the poem :

1—3. Introductory—-Invocation to Lakshmi to bless

the poet with power to praise Her.
4—9. Greatness of Lakshmi ; She and Her Consort
are jointly the originators. saviours and masters
of the Universe.
10—12. The diverse manifestations of Lakshmi.
'"'
The above classification is based on ‘ Sri Destiny—Hie Life and
Works ' of Setlur Bri Namaimhacharya in Tamil and I am
indebted to him for it.
 29s
13.The Coronation oi Lakshmi.
14—19. Munificence of Lakshmi in granting the
wishes of those who desire for wealth, for the
realisation of the soul or for the attainment of
God.
20—22. The poet as the supplicant for Her favour.
2:}, The poet narrates how he was blessed by
2-1.
Lakshmi.
:35. Conclusion]

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1. Sri (or Lakshmi) You are the auspicious

!

of the auspicious and adorn the throne-like chest

‘Of (Vishnu) the Conqueror of Madhu With Your
lustre. Your greatness transcends measure and
is well-renowned. You are the good incarnate
-of all the subjects that pray for a greatness
COgnisable by preception and scriptures. I seek
refuge in You, destitute as I am.

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2. Goddess! (Once) You rose from the
Milky Ocean and (later) from the (Hall of) sacri-
fice (of Janaka); the cluster of lotuses and the
broad chest of Vishnu are Your halls of resi-
dence. The entire Universe coupled with the
Divine Cosmic Space (Nitya Vibhuti) is Your
great wealth. You are great in every way and
endowed with endless qualities; and (so) how can
the shallow-minded (like myself) praise You ‘3

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3. If the (bodied) men praise you, they im-
mediately become praiseworthy (in turn). When
I, Who am helpless, wish to sing Your praise,
my task becomes (by Your favour) an accom-
plished fact already and I shall also be extolled
by all the world. (Tell me) who is there that
will not be benefited even by a wish to serve at
Your feet?

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4. Kamala! There is an auspicious andJ all-

pervas‘ive Glory Which is the one object on which
all the Yogins concentrate their minds, and in
Which (i.e., Paramatma who has all things as His
body and Who is the soul of all), by its own voli-
tion, the origination, sustentation and reabsorp-
tion of the moving and non-moving (objects) take
place. That Glory shines marked by the lac on
Your feet.

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5). Goddess!) Vishnu and Yourself form a

pair united together by an unhindered love and
ever inseparable. Both (of You) are endowed
With endless qualities and are cognizable, one by
the other, by Your mutually defining-nature.
The Sesha (Serpent), the spotless minds (of
Yogins) and the Upanishads (forming the head of
the Vedas) serve as excellent resorts (lit. couches)
for You in the course of Your Sports.

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r6. Mother Padma! (In the Nyasa yagnaJ
the soul is offered as an oblation to You and
Your Consort, and You are the deities that should
receive it directly (Without an intermediary) ;
for You are jointly the Masters. This greatness
of Your Lord and Yourself, though sought for by
the Vedas incessantly, never comes within their
concept and it makes our hearts dance with joy.

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7. The Beloved of the Paramount Sovereign
of the Universe! When You and Your Consort
are engaged eternally in a game of dice for Your
sport, the Vedas (like ladies) together with the
hosts of the Divine Angels stand around and
observe. In it, the Prakriti composed of the
three qualities (of Sattva, Rajas and Tamas) is
the chess-board kept in the centre, the difl’er-
ent worlds (of Indra, Brahma and others) are the
chequers, and Brahma, Siva and others act as
the dice for You. (The creation of the world is
Your sport and all the deities are but Your
creatures.)
 2H?

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b‘. You have taken to Mukunda as Your re-

sort and You are the Sovereign of the world. Your
names like ‘
Lakshmi,’ ‘
Padma,’ ‘the Daughter of
the (Milky) Ocean, Vishnupatni and ‘ Indira’
’ ‘ ’

are like the capital amount of the Vedas. Those

who repeat them (in prayer) never again whirl
in the wheel of birth (and death) which is turned
by the winds of sins. (Her names are like the
reserve capital, and so the Vedas do not draw on
them and speak only about the Lord who is like
the current amount in actual transaction.)
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9. Some hold You are the Ruler of the
Universe and others Your Beloved. Of what use
are those people, torn by mutually conflicting
opinions For they get drowned finally (in the
‘.’

ocean ignorance) though they raise their heads

of
a bit. But our Supreme Deities are You two
forming the Couple. The Vedas that speak about
Hari, and about His sports as means to Your
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14. Sister (lit., twin-born) of nectar! The

chiefs of the Gods saw You enthroned on the
bosom of Vishnu, and with their consorts sought
refuge in You distressed by the curse (of Dur-
vasas). Then they got back the three worlds
enriched by Your (benevolent) glances and en-
joyed the wealth which began to flourish un-
checked ever since.

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15. The floods of affluence vie with one

another in rushing to that quarter Where Your
eyes play With their glances—Your eyes which
have taken the vow of saving the destitute, which
are (0001)1ike the blue clouds showering nectar,
and which much resemble the lotuses opening
with the rise of the early dawn.
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16- There are some people in the world
who are eager to begin the practice of (Karma)
Yoga, and in order to carry it out and (at the
same time) preserve the virtue of being devoted
to You in a single-hearted manner, they long for"
wealth (only from You). Towards them, the
wealth rushes forth in torrents from the Earth,
or the Palace of Kubera, or the sky, or from the
Ocean in quantities far exceeding their wishes.

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desirous of Beatitude just meditate in their"

hearts upon Your feet that are like the diadem
on the heads of the Vedas (Upanishads). Anon
they begin to move abOut with. all the (royal)
insignia: pairs of chowries are smiling on either"
side; an umbrella over the head is adding dignity
to them; their ears are pleased to hear eulogistic:
 as
words; and their bodies are adorned by garlands
of flowers. 0 wonder! (Over and above the
realisation of their wants to get salvation, they
enjoy wealth in this world also.)
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18. The Beloved of Vishnu! The spotless-
26H

minded devotees look to Your Mercy which is

like the boundary line that marks the end of the
series of births coming down to that of a
‘
Stamba’ (the smallest germ), and pray to You
to get all prosperity, to curb the greatest foes
(like covetousness and anger), to remove the hosts
of sins and to dispel the primaeval Nescience.
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19. Mother! The blessed, who wish to do
smgle-minded devotion to both of You, treat
With contempt (lit. as trash) all the wealth of the
world sprung from the Maya (of God). And for
the Pleasure of You and Vishnu they observe
the laws laid down by the Vedas which act ends
in avoiding the transgression of the limits of the
,Dharmlc code of the Vedas.
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20. Goddess! I salute Your lotus-like feet-
which the Goddesses worship with their garland-
like heads, and which are like the fountain of
affluence free from all misfortunes. Blessed are-
they that bend their heads at Your feet though
slightly, for at the end of their lives, they cast off
their mortal frames and go to dwell in the
kingdom of God Vasudeva Which is devoid of
Tamas.

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21. Your lovely glances pregnant with cor-
dial affection, express Your unceasing mercy and
partake of the nature of nectareous waves. By
Your pure and loving glances drench me, even
if it be for a moment, as I am scorched by the
heat caused by the threefold miseries (relating to
the body, to the world and to fate) and withered
by helplessness.
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22. By Your grace all thoughts rise in my
mind overflowing with devotion towards the Lord
Hari and they are like suns in dispelling the dark
fears of the mundane existence. Further with
Your highly amiable and munificent nature, You
are showering on me again and again heaps of good
fortunes. So what more can I beg of You now ?

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23. You are my Mother, 0 Goddess, and
Vasudeva is my Father. Therefore, Mother, I
have become the one object of the compassion
of You (both). Further I have been dedicated
for Your Service by my masters. (Thus I have
been blessed in all ways.) Still You seem to
ask me, with a sweet smile glistening on Your
lips, ‘ What more shall I give?’ Thus You shine.
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24-. Lakshmi is the inexhaustible treasure
of auspiciousness and the utmost limit of in-
describable compassion. She is the Eternal
Bliss and adorns, like a garland of Mandara
flowers, the heads of the Vedas (Upanishads).
She is (again) the Divine wealth of (Vishnu) the
conqueror of Madhu, and is the Kamadhenu (the
all—yielding Divine Cow) in granting the Wishes of
all (the people in) the world. May that Lakshmi
dwell for ever in my heart!
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(Lakshmi) has risen from Venkatesa Who has a

full-grown devotion to Acaryas and it is capable
of dispelling the faults of the Kali Age in all
persons. Those that read this Stotra of Lakshmi
will become paramount sovereigns and enjoy the
highest happiness and prosperity.
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4O 47
76 108
19 53
83 56
80
16 97
123 87
108 18
50 47
6O 87
60 108
75 37
92 41
10
 74

88 filmamafim
film—1r
27
9.1 wear
111 fig“? :

fgffi'fim
{gear
*‘eafimam
Esfifimaar
1331 ['52 110

Fiat 97
@111 97
W30?! 49
Ffifi: 111
fiqafim 48
A
FEW: 114
ffifitm 57
WI! 116.

118 fifigr 45-

81 WEIGHT?” 44
72 Emirffivfi 98
48 fififirfiir 63
 C no
{afifiawfr 35 Emma.
fil’fiqr‘fimr 84 Fauna?
fawn
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100
33
W?
fiivzmfi
Wasa‘e‘m 9 Wm
farafifir 72 Elgar
{Effigy 70 *Efiffim
filamfitm 13 girfiafr 33
war 116 at
afafi: 67 “31W?!

Trimmih
{Emir
@301?

a'fiafirqqa’n'fifl 121 E"???

( flaw.)

Printed at the Sri Brihndamba State Press, Pudukkottai, 500—17—8-37.