||    Sri Stavam of Kuresa and its relation to other Stotraas    ||

This day is still the birthday of Kuresa. As mentioned in the morning posting, I will now focus on the SRI STAVAM of this prime disciple of Sri Ramanuja before this day is over. I will post this Sri Sthavam subject in two sections.

The Words Sthavam, Sthotram and Stuti originate from the root Sthu to praise, eulogize, laud, extol, glorify and celebrate. Sthotram and Stuti some times are used to praise humans. Sthavam on the other hand can never be mistaken for anything other than offering one's humble eulogy to a deity or Upasana Murthy or a Supreme being. Therefore Kuresa chose the suffix of Sthavam for his five eulogies known as Athimaanushua Sthavam, Vaikunta Sthavam, Varadaraja Sthavam, Sundarabahu Sthavam and Sri Sthavam. Parasara Bhattar followed his father's footsteps and named his eulogy on Rangaraja as Sri Rangaraja Sthavam. Parasara Bhattar used the title of Guna Ratna Khosam for his eulogy of Sri Ranganayaki, since his father had already used the suffix of Sthavam in his praise of the Consort of Rangaraja. Swami Desikan used the title of Sri Stuthi to fit as a triad among his eulogies (Sthutis) on Sri Devi, Bhu Devi and Godha Devi.

The illustrious commentators have pointed out that the Acharyas created their sthavams and sthuthis after completing their other works. They seem to have kept the subject matter dearest to their heart to the Last. In this context, Alawandaar composed Chathussloki after blessing us with Sthotra Ratnam; Kuresa completed his four Stavas first before turning his attention to Sri Sthavam; Parasara Bhattar blessed us with Rangaraja Sthavam first before offering his salutations to the Divine Mother through his Gunaratna Khosam.

Kuresa followed the tradition of his Purvaacharya, Alawandaar, who was the trend setter (Prathama Pradarsakar) in transforming the diificult -to-grasp Ubhaya Vedanta Saaraarthaas (Essence of the Vedanta in the twin traditions) into easy- to- understand sthotras such as Chatussloki. Bhattar, and Swami Desikan followed this tradition set by Alawandaar and Kuresa.

Kuresa folllows the many thoughts of Alawandaar in his eulogy on Sri Devi. For instance, Alawandaar says:

" YASYAAS TEH MAHIMAANAM ATMANA: IVA TVAT vALLABHOBHIH pRABHU:
NAALAM MAATUM IYATTAYAA NIRAVATHIM NITYAANUKULAM SVATHA: I
TAAM TVAAM DASA ITI PRAPANNA ITI CHA STHOSHYAAMYAHAM NIRBHAYA:
LOKAIKESWARI LOKANATHADAYITEH DHATEH DAYAAM TEH VIDHAN II

In the first two lines, Alawandaar points out that even the all powerful Lord does not have the ability to determine the limit of the auspicious Gunaas of his consort. He says that he is determined to offer his salutatons to Her limitless glory fearlessly even after knowing about the inadequacy of the Lord Himself to fathom the immeasurable Kalyana Gunas of his Consort. Alawandaar"s defense in undertaking such an impossible task is that he is approaching the Divine Mother as a Servant (Dasa) and Prapanna. Kuresa echos the same sentiment of Alawandaar through his statement, " DEVI TVANMAHIMAAVATIR NA HARINAANAAPI TVAYA JYAETEH" Both conclude that her ASRITHA PAKSHAPAATAM " (Leniency to those, who seek refuge in Her) will overlook the insufficiency of the Prapannas , who launch forth on the impossible task of adequately describing Her indescribable auspicious attributes.

In his third verse of the Chathussloki, Alawandaar points out that Men and women will not be able to obtain the boons to enjoy the blessings of this world, Kaivalyam and Parama Padam WITHOUT the anugraham of the Consort of the Lotus-eyed Lord. Swami Desikan offers a very fine commentary on the unique blessings of Sri Devi and how she influences Her Lord without usurping His power to grant wishes (Pala Pradhana Adhikaratvam). Swami Desikan explains that She through Her influence turns him away from His intention to punish (Nigrahonmukan) those, who stray from Saastraas. She pleads for Her children, who have erred. When the Lord decides to reward the Prapannaas(Anugrahonmukhan), She grows his desire (Anuvritti) to bless the Prapannaas even further. That is the nature of Her Vaatsalyam and Purushakaara Quality. Kuresa follows these thoughts closely in his Sri Stavam and points out that She never leaves Him even for a moment at any place, time or state(Sarva Desa Sarva Kaala Sarvaavasthaa).

The fourth and the final sloka of Chathussloki is a verse with profound meanings related to Sri Devi"s Kalyana Gunas. It is as follows:

"SAANTHAANANDA MAHAVIBHUTI PARAMAM YATH BRAHMA RUPAM HAREH
MURTHAM BRAHMA TADHOPIH TATH PRIYATARAM RUPAM YATADHBHUTAM I
YANYANYAANI YATHA SUKHAM VIHARATHO RUPAANI SARVAANI THAANI
AAHUS SVAIRANURUPA VIBHAVAIR KATOPAKUTAANI TEH II

Ramanuja, Kuresa, Bhattar and Swami Desikan incorporated the profound thoughts enshrined in this immortal verse in their Sri Sookthis. The gist of this verse in brief is as follows:

The First paadam of the verse praises the Divine features of the Lord (Divyaatma Svaroopam). The Second Paadam describes the Mangala Vigraham of Para Vasudeva. The third Paadam offers its salutation to all of the Vibhava Roopas taken for the pleasure of the Lord. The final Paadam comes down with a sweeping and summary statement that in every one of those states and forms of Her Consort, Periya Piratti is permanaently and tightly intertwined with Her Lord. For example, even in the Brahmachari state of Vamanaavataram, She was present under the deer skin attached to the Sacred thread of the Lord. Thus, She is present inseperably from Her Lord just as the fragrance coexists with the flower, the lustre with the gem in a state of Ekatvam.

The fall of 1995 issue of the Journal of Vaishnava studies had an excellent article by Nancy Ann Nayar on the "other Andaal", the devoted wife of Kuresa. She was a role model for Sthri Dharma for Sri Vaishnavite women of the 12th century. I will include a few points about Andaal from Nancy Nayar"s article to provide a backdrop for the observations on Kuresa.

Nancy Nayar is a brilliant scholar, whose works we might wish to follow. She is a keen student of Sri Vaishnava Sampradhaaya as practised in the Southern part of India. I am told that her Book " Poetry asTheology, The Sri Vaishnava Stotras in the age of Ramanuja" is a "breakthrough work". She is currently working on Periyavaachaan Pillan"s commentary on "Stotra Ratna and Chatusloki" of Alawandaar. Nancy Nayar"s article on Kuresa"s wife, Andaal is based largely from the material in Guru Paramparaa Prabhavam, Koil Ozhugu and Prapannamrutam.

Kuresa and Andaal"s life at Kuram& Srirangam
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The name Kuresa means the Lord of Kuram. A village or better still an Agrahaaram twelve miles ot the west of Kanchipuram is known as Kuram. Kuresa was born there and was a Garbha Srimaan. He was blessed with Lakshmi Kataksham and Special bhakthi to Sriman Narayana.

Kuresa inherited a lot of fortune and he put his wealth to good use by supporting "the lame, blind and the destitute" He worshipped Kesava Perumal, who was the Archaa Murthy of the temple of his Agrahaaram. This temple was built by the devout Vaishnava King Nandivarma Pallava the Second. Professor Dennis Hudson of Smith College has published a masterly study of the intricacies of the Vaikunta Perumal temple built by the same king in another issue of the Journal of Vaishnavite Studies. Now back to Kuresa!

According to Prapannamrutam, Perundevi Thaayaar, the consort of Lord Varadaraja of Kanchi temple expressed the desire to Her Lord to meet the great benefactor, Kuresa. The Lord sent Thirukkacchi Nambi to fetch Kuresa . Latter was thrilled to hear about the Lord"s invitation and proceeded rightaway with Nambi and his wife to Kanchi. As he approached Kanchi, the whole land surrounding Varadaraja"s temple looked like a land covered with with Saligraamams. He saw Saligraamams as far as eyes could see. Kuresa hesitated to touch that holy land with his feet and returned home. There he gave away all his wealth and adopted Vanaprasthaasramam rightaway. Afterwards, He set foot on a journey to Srirangam with his wife to meet Ramanuja. When they passed through a forest tract during their journey, Andaal expressed her fear of being attacked by thieves. Kuresa said that there was nothing for them to worry, since they had no valuables of interest to thieves with them. At that time, Andaal confessed that she had brought with her a gold cup for use as a drinking vessel from her former home. Kuresa asked her to give that cup to him and threw that away into the bush and continued the journey. They arrived safely at Srirangam. Ramanuja was ecstatic, when he heard about the arrival of Kuresa and had him brought to the Mutt. There, Kuresa became the prime disciple of Ramanuja.

The Invocatory verse (Taniyan) for Kuresa celebrates the incident of him throwing away the Golden cup this way: "Ponvattil Tannai Yerinda Puhazhudayon Vaazhiyeh" (May the memory of the one,who threw away the golden cup live forever).

Nancy Nayar"s article focusses on the model life of the wife of an Acharya of the twelfth century and describes the incidents in her life as a mother of Parasara Bhattar and the role she played in the temple affairs at critical times , after her husband joined the holy feet of Sri Ranganatha. Since the focus of this article is on Sri Sthavam, I will move on to that main subject in the next posting.

The Commentary on Sri Sthavam will begin now. I will draw my inspirations for the Commentary from the Tattva Chintamnai Vyakyaanam of Sri P.B. Annangacharacchar Swamy published in 1947.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus begins the Sri Sthavam.

I will have two subpostings under section 4 to cover the comments on Sristhavam. Section 4.1 will cover the verses 1 to 5; section 4.2 will cover verses 6 to 11 and conclude with the reference to Swami Desikan"s Sri Sthuti and how it was influenced by the Sri Sthavam of Kuresa.

Verse 1: I will use the Anvaya Kramam (the prose order of this verse)
to help appreciate the flow of Kuresa"s thought:

"ASESHA JAGADHAAM SARGA UPSARGA STITHI: SWARGAM DURGATHIM
AAPAVARKINA: PADAM SARVAM CHA KURVAN HARI: YASYAA: MUKAM VEEKSHYA
TADH INGHITA PARAADHINA: AKILAM VIDATTEH: ANYATA ASYA DAYAA EIKARASYAAT
IYAM KRRETA ASYA RASATHAA NA SYAATH KALU (SAA) SREE SVASTI DISADHAATAAT"

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

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

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

Verse 2: O, Maha Lakshmi! You are the mother of the entire universe and
its inhabitants. I wish to offer my praise to You. Please grant me the gift of Vak (Speech) appropriate for this task! please grow my intellect and devotion to carry out this undertaking ! May my Bhakti become Parama Bhakti through Your blessing! Please accept my Kainkaryam as that coming from one , who has surrendered at Your Lotus feet. Please make me Joyous through the acceptance of my Vaachika Kainkaryam! May we the Prapannas become the object of the waves of Your most merciful and compassionate glances! This is the verse for which Sri P.B.Anna offered the imaginary dialog referred to above.

Verse 3: In the earlier verse, Kuresa said: "Tvaam Sthothum Yeehaamahe". He expressed his desire to praise Her. Now he elaborates on the difference between his Stotra Sabdhaarthams and that of others. He says that the common poets praise either gunaas that are not there in the subject being praised or drably describe the limited qualities of their subject. For instance, a poet may praise a bald man as the one, who has flowing locks of hair and thus describe some thing that is not there in reality. Some other common poets describe the qualities correctly, but find that there is a limited quantity of particulars to describe about their subject. There is not much to praise. Kuresa reveals that he is not hampered by either of these two difficulties, when he attempts to praise Maha Lakshmi and Her Kalyana Gunaas. There is no problem of exaggeration in Her case, since She has all the Auspicious qualities to a state of perfection. Her Kalyana Gunaas are also so abundant that there is no shortage on the subject matter to praise. Her Kalyana Gunaas are limitless and there is no possibility of exhausting them or exaggerating them.

Verse 4: O, Maha Lakshmi! It is impossible to praise adequately Your Kalyana Gunaas with tongue or mind and do justice to them. It therefore becomes a laughable matter, when one atttempts to go about this impossible task. My effort is likethat of the Chakora bird that does not hold back its tongue back and engages itself in drinking gluttonously ALL of the cool rays of the moon as its food , while being fully aware of its limited power to complete that impossible task. Similarly, I am not holding back in my effort to praise all of Your Kalyana Gunaas adequately.

Verse 5: O, Maha Lakshmi! I am not ashamed to engage in my praise of You inspite of my inadequacies and disqualifications. I know that I have neither exemplary conduct or a sharp intellect informed by Sastra Jnanam. Inspite of these limitations, my praise of You will not become impure. The situation is similar to the lowly dog licking the most sacred waters of Ganga to quench its thirst. The River Ganga is not polluted by the dog"s act and the dog gets its thirst quenched. Here Kuresa equates the sanctity of Maha Lakshmi to the holiness of Ganga and himself to the undeserving dog.

From hereon, the stotram begins in earnest.

We will focus now on the vesrses 6 to 11 of Sri Stavam.

Verse 6: O, Ranganayaki! It is said that wealth is of two kinds. One is that, which is experienced here on earth (Eihikam) and the other experienced in Sri Vaikuntam by Mukthas and Nitya Suris (Aamushmikam). Both these types of wealth are enjoyed by a fortunate few as a result of the anugraham of your merciful glances falling on them. The beneficial impact of those glances do not surprise us one bit! The reason for our belief is that we know already that Your Lord ,who is His Own Master ,considers Himself Kruthaarthan (one , who achieved the purpose of his mission) ,when your glances fall on Him. Kuresa summarizes the special blessed atatus of Sriman Narayana this way:

" JAGANNATHA: ATMESWARA: NARAYANOPI TAVA EEKSHANAATH SVAATMAANAM DHANYAM MANYATEH "

Verse 7: O, Consort of Ranganatha! Whatever blessings a Chetana possesses as Wealth, Beauty , goodness and auspiciousness in this world, ALL of these result from You. It is Your (Lakshmi) sambhandam that makes them qualified in the above manner. Some of them become auspicious by SAAKSHAAT Lakshmi Vachaka Sabdham and the others by Lakshmi VISISHTA Vaachaka Sabdham. Kuresa refers in this verse to two types of auspiciousness thru association with

SRI SABDHAM. One is "SRIRITI ABHEDHENA PRATAAM ASNUTEH". By the very attchment of the Sabdham "SRI", they attain auspiciousness. Thiru Pathi, Thiru Mangai, Thiru Maalikai , Thiru ViLakku, Sri Kuresa are examples of the Sakshaat Sabdham. Visishta Vaachaka Sabdhams are illustrated by Srimad Bhagavatam,Srimad Ramaayanam , Srimad Anantha Saras et al.

Verse 8: Devi ! Even Your Lord does not comprehend fully the limits of your Kalyana Gunaas. For that matter, You Yourself do not know the full extent of Your own auspicious qualities. This lack of awareness does not in any way cause harm to Your title as SARVAJNAI or as the one, who understands every aspect of knowledge. The reason for my view is as follows: Some think that one is a Sarvajnan ,when one possesses knowledge about nonexisting things (e.g) horn of a hare, Lotus growing in the sky, mirage in the desert . One , who prides themselves about knowledge of those nonreal things would be at the head of a group of deluded ones. In Your case, however , The limit to Your Mahima is an unreal thing (i-e), there is no such limit. It is understandable therefore that You do not know about an unreal, nonexisting thing. Hence, there is no dispute on Your Sarvajnatvam. Your "unawareness (Ajnanam)" Is Yataartha Jnanaparaaya Ajnanam and is not a Sarvatvabanjaka Ajnanam. The essence of this verse is that Maha Lakshmi"s auspicious qualities do not have any limit (i-e) they are limitless.

Verse 9& 10: These two slokas end with the Saranagati statement: "Devadeva Mahishim SRIYAM Aasrayaama:". In the ninth verse, Kuresa states that those, who offer Saranagati at the lotus feet of Maha Lakshmi will be blessed with great scholarship or Vak Samrutti. Kuresa explains that by pointing out that the Goddess of Learning, Saraswati is a Kinkari (Servant) Of Maha Lakshmi. Therefore, She will bless the Prapannas of Her Mistress with her own blessings. In the tenth verse, Kuresa refers to a happening at the time of the Universal Deluge (Pralayam). At that time, there is no Lakshmi Kataksham on this world. Hence, all chetanas and achetanas are anemic and famished and are in a state resembling death.When Maha Lakshmi took pity on the state of the Universe and thought about casting Her glance at the suffering Universe, that very thought of Her gave new life to the chetanas and achetanas. They became invigorated with energy and strength. Life came back all over.Kuresa sought refuge at Her holy feet , which is the embodiment of Compassion.

Verse 11: Kuresa concludes the Sri Sthavam by describing the power of that merciful glance of Ranganayaki. He begs Her to enrich him by casting Her glance on him. In this verse, he reveals that even a second's rest of Her glance on one will result in the acquisition of riches of the kind that have no comparison . That Eiswaryam blessed by Ranganayaki is not the ordinary wealth that disappears with time. It is the unalloyed bliss of Moksham and residence in Sri Vaikuntam as a Muktha Jivan in the company of Divya Dampathis and the Nitya Suris. Kuresa prays for the wealth of Kainkarya Sampat from Sri Devi in this Sthavam.

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

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

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

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

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

I conclude this posting with a prayer to Maha Lakshmi to bless us all.

Aazhwaar, Aachaaryaal Thiruvadigaleh Saranam,

Oppiliappan Koil Varadachari Sadagopan
Yuva Year, Maasi Month , First Day.



 

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