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Lakshmi Sahasram: A Poetic Journey Through Divinity and Devotion

Lakshmi Sahasram is a magnificent hymn (stutiH) dedicated to Goddess Mahalakshmi, lovingly addressed as “Thayar” (Mother) by her devotees. Composed by the 17th-century poet Arasanipalai Venkatadvari Kavi. This devotional masterpiece comprises 25 chapters (stabakams) with 1,000 verses, each glorifying Thayar’s divine qualities. The hymn draws inspiration from Sristuti, a 25-verse composition by Swami Desika, the renowned Srivaishnavite poet and philosopher. Notably, each chapter of Lakshmi Sahasram aligns with a verse from Sristuti, reflecting Venkatadvari’s profound admiration and reverence for his illustrious predecessor.

Sri Venkatadvari, a devout Srivaishnavite and ardent disciple of Swami Vedanta Desika, was born in the village of Arasanipalai near Kanchipuram in Tamil Nadu. Although Venkatadvari was born after Swami Desika and they never met, his compositions clearly demonstrate his deep reverence for Swami Desika and the huge amount of influence and inspiration he drew from him.

A compelling legend surrounds the creation of Lakshmi Sahasram. It is said that Venkatadvari lost his eyesight and fervently prayed to Goddess Perundevi, the divine consort of Lord Varadaraja of Kanchipuram. Upon completing the Lakshmi Sahasram, his vision was miraculously restored—a testament to his unwavering devotion and the divine grace of Thayar Mahalakshmi.

In this article, we are going to look at a couple of verses where the poet has skillfully woven figures of speech (alankara) and enjoy the word play by the poet.

असदृशम् अरुणाब्जदृशं प्रस्विन्नपयोधरस्फुरन्मूर्तिम्।

मनसि दधीमहि सततं मातारं मातरं च लोकानाम्।।(प्रारम्भस्तबकः)

asadṛśamaruṇābjadṛśaprasvinnapayodharasphuranmūrtim।

manasidadhīmahisatatamātāramātara ca lokānām।। (prārambhastabaka)

Sri Venkatadvari is well-known for his skillful use of ślea (wordplay) in his verses. Ślea allows poets to create works with multiple meanings, adding richness and complexity. This technique works when a single set of words, meant to express one idea, also conveys other meanings, delighting readers with its layered interpretations.

The above verse carries dual meanings—one dedicated to the Lord and the other to the Goddess. Let’s explore how the verse beautifully applies to both contexts.

Meaning for the Lord:
Let us meditate on the incomparable Lord, whose radiant eyes are the sun and the moon, and whose divine form resembles a rain-laden cloud. In his Trivikrama incarnation, he measured the vast expanse of the three worlds.

Meaning for the Goddess:
Let us perpetually contemplate the divine presence of Sri Mahalakshmi, whose splendor mirrors that of SrimanNarayana. Her enchanting eyes, resembling freshly bloomed lotus petals, and her role as the nurturing mother of the three worlds, with her bosom overflowing with nourishing milk for her beloved children, inspire endless devotion.

Now, let’s delve into the words that hold distinct meanings for the Lord and the Goddess:

  1. asadṛśam (असदृशम्):
    • For SrimanNarayana: It signifies “incomparable,” highlighting his unparalleled and supreme nature.
    • For Mahalakshmi: It denotes “one who resembles the Lord,” emphasizing her divine connection and resemblance to Sri Vishnu.
      The prefix ‘a’ in Sanskrit symbolizes Lord Vishnu, as expressed in the saying akāroviṣṇuvācaka. The term sadṛśa means “resembling,” so a-sadṛśa refers to “one who is like ‘a’ (Vishnu),” underscoring the intimate bond between Thayar and the Lord.
  2. aruṇābjadṛśa (अरुणाब्जदृशम्):
    • For SrimanNarayana: It describes “one whose eyes are the sun and the moon.”
    • For Mahalakshmi: It refers to “one whose eyes resemble a beautiful pink lotus.”
      Aruna (tawny red) signifies the Sun for the Lord and a warm reddish hue for Thayar. Similarly, abja traditionally means “lotus” but can also refer to the moon, as it emerged from the ocean during the Samudra Manthana.
  3. Prasvinna-payodhara-sphuran-mūrtim (प्रस्विन्नपयोधरस्फुरन्मूर्तिम्):
    • For SrimanNarayana: It portrays “one whose form resembles a dark, rain-bearing cloud.”
    • For Mahalakshmi: It symbolizes “one whose bosom overflows with nourishing milk for her beloved children.”
  4. mātāramātara ca lokānām (मातारं मातरं च लोकानाम्):
    This line showcases the poet’s linguistic brilliance, attributing the title lokamātā (Mother of the Worlds) to both Vishnu and Lakshmi.

    • For SrimanNarayana: He is lokamātā for his cosmic act of measuring the three worlds during his Trivikrama incarnation.
    • For Mahalakshmi: She is the universal mother, nurturing and protecting the worlds.

The subtle distinction arises in the use of the term mātā. For Vishnu, it derives from the root “ma,” combined with the tRch suffix, forming the word māt. In the second declension, it appears as mātāram (मातारम्). For Mahalakshmi, it originates from the inherent māt root, appearing as mātaram (मातरम्). This nuanced usage elegantly highlights their respective divine roles in the cosmic order.Any Sanskrit enthusiast would be captivated by the poet’s ingenuity in skillfully using these phonetically similar words to convey subtle meaning.

The next verse we are about to explore cleverly plays with the word ‘देहि’(dehi).

वीक्षितानि तव वारिधिकन्ये यत्र पालितजगन्ति लगन्ति।

चित्रमत्र स परत्र च देही देहिशब्दमपहाय चकास्ति।। (कटाक्षस्तबकः)

vīkṣitānitavavāridhikanye yatra pālitajagantilaganti।

citramatrasaparatra ca dehīdehiśabdamapahāyacakāsti।। (kaṭākṣastabakaḥ)

Meaning – O Daughter of the Ocean! If your gracious gaze, which safeguards the world, falls upon someone, they shall never experience the need to beg for anything—whether in this life or beyond—indicating abundance in all aspects of life.

The brilliance lies in the word “dehi,” which carries dual meanings: it signifies both a request for something and someone who possesses a body. This duality allows for a profound interpretation— Goddess MahaLakshmi’s gracious glances ensure that the individual will never “get a body,” implying liberation (moksha), the highest goal of life (purushartha).

In conclusion, Lakshmi Sahasram stands as a timeless testament to the genius of Sri Venkatadvari and the boundless richness of Sanskrit literature. It not only celebrates the divine qualities of the Supreme Mother but also serves as an enduring source of inspiration for scholars, poets, and devotees alike. This masterpiece requires a lifetime to truly comprehend and appreciate its depth and beauty. In an age where reading even 1,000 verses can feel daunting, the thought of composing them with such intricate poetic nuances is nothing short of astounding. For anyone who cherishes the beauty of Sanskrit or seeks to explore the profound depths of devotion and artistry, Lakshmi Sahasram is more than just a book—it is an experience that truly deserves a place in every Sanskrit enthusiast’s collection.

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