SrI:
Dear BhakthAs of MahA Lakshmi:
In the 32nd SlOkam , the poet instructs us that Mahaa Lakshmi's
NaamAs recited with or without the right pronunciation or recited
as a VyAjam or even accidentally will still yield all the fruits
of proper wworship:
vyAjAdhupAtthamapi VaaridhirAjakanyE
ThvannAma kAmapi dhadhAthi mudhAm samruddhim
AapethamulBaNathapAthapathApaSAnthyai
dhUrikarOthy dhurithAnyapi vAri Gaangam
The key words are : " Vaaridhi-rAja-kanyakE ! VyAjAth upAttham api
ThvannAma kAmapi mudhAm samruddhim dhadhAthi ".
(Meaning): Oh Daughter of the Ocean! Even if Your nAmAs are
recited as a pretence or pretext with no sincerity or belief
will bless the reciter with an abubdance of joy .
This efeect is comparable to drinking the waters of Ganga
during a hot summer by one to quench his thirst ; such an act
not only quenches his thrist but it also chases away
his sins from the consumption of those sacred waters :
" ulBaNa tapa Aathapa tApa Saanthyai Aapetham gAngam
vAri , dhurithAni api dhUreekarOthy ".
The thirsty one with a parched throat from the fierce summer
heat wishes to quench his thirst ( ulBaNa tapa Aathapa tapa
Saanthi). While fulfilling the desired purpose , that act of consuming
the waters of the sacred GangA river led to another result:
the banishment of the sins of the consumer .
(Commentary):The context of the word VyAjam has been
intrepreted in six different ways in BhAgavatha PurANam :
1. The vyAjam classed as SankEtham : For instance , when
One describes an event as : " I withdrew Money from Lakshmi
VilAsa Bank, went to Raajalakshmi stores to buy a dhoti
and returned home via Jaya clinic road to meet my wife
RukmiNi , who was waiting for me ". Here there was no
deliberate intent in reciting MahA Lakshmi's nAmAs .
The decalaration was a bland description of the morning's
activity . Oh MOther! You listen to this and use it as
an excuse (SankEtham) to bless the speaker .
2. VyAjam as ParihAsam: Mother ! You go even one step further.
When one makes fun of Naama Sankeerthanam by stating : what is
the use of reciting Lakshmi , SeethA , IndhirA etc ; it is just a waste
of time " . Here the man makes fun of those who recite Your Names .
Mother ! You bless the man who mocked at the act of reciting Your
nAmAs for the simple fact that his tongue uttered them .
3. VyAjam as complaint : One might complain in this manner: When
SeethA and VedA get together , no work gets done . Here the angry
complaint is heard by the Mother and blesses the annoyed complainer
with Her blessings for the mere fact that he used Her nAmAs .
4. VyAjam as being hidden in other words: When one gives instruction
such as , " Seegramaa kiLampu , avasaramaa pO , Oramaa nada ,
bhadramaa pOy sEru " , the word " ramaa" is hidden in these
sentences.Our Mother takes it that the speaker is calling Her
by one of Her nAmAs and rushes to bless him .
5. VyAjam when the words unite to form a sentence :
When one says for instance : "yEngka malaicchu pOreenga ?
**********
Please place the liquid in " the kadaisee thAmbALam ".
**********
Here, while referring to some other thing, Mother's nAmAs
such as Kamala , SeethA are implicit although the speaker did not
utter those names deliberately . MahA Lakshmi hears the echos of
Her nAmAs and is pleased to bless the speaker .
6. VyAjam as incorrect utterances : One stutterer wants to call
the Mother as "PadhmA " but his stuttering drives him to utter
Her name as " Pa Pa Pa PadhmA ". Another with a different kind
of speech defect can not use the letter "r" . That person says
" hamA , when he means " RamA" . He maeans one and says
another . That is another kind of vyAjam and our Mother responds
still with alacrity , since She can understand what was meant .
7) " VyAjamupAttham " : This slOkam has the compound word
arising from the combination of VyAjam and UpAttham . This compound
word has three meanings of its own :
7.1: The vyAjam of uteering the Mother's name without
any intention to address Her .
7.2: The vyAjam of pronouncing Her nAmAs incorrectly
7.3: The vyAjam of uttering Her names with the correct
abhisanthi (union of individual words forming a compound word).
All of these vyAja Maathrama result in Mother's anugraham.
One may have doubts about all these vyAjams yielding
the fruits of nAma sankeerthanam . The poet gives an example
of an unintended act giving unthought results : One drinking
GangA water to quench his thrist in summer time ends up
accidentally getting his sins destroyed by the waters of
the sacred GangA river .
8. The poet states that the utterer of Her nAmAs who intentionally
or unitentionally referred to Her nAmAs derives indescribable
bliss ( Kaamapi mudhaam samruddhim anubhavathy). Such is
Her Naama Vaibhavam !
9. The FOUR SaasthrArTams incorporated in this slOkam are :
9.1:Even if one utters Her names without intention or without
knowledge about the greatness of Her names or under pretext
is filled with bliss . If that were to be so for the unintentioned and
poorly informed one, we can guess how many levels of higher
bliss would surround one , who recites Her names deliberately
with a full knowledge about Her glories .
9.2: Devi's grace grants us indescribale and numerous kind of
bliss and soubhAgyams.
9.3: The inherent attributes ( Vasthu svabhAvam) will not change
with the thoughts of the handlers.
9.4: Our nAma sankeerthanam is vyAja-mAthram. We should never
think that we earned Her anugraham because of our effort . She
blesses us not because She feels obligated but she does so
because of Her overwhelming Dayaa. Even if our sankeerthanmas
have blemishes , She overlooks them and uses them as a vyAjam
to shower Her blessings.
Sri PadhmAvathy SamEtha Sri SrinivAsa ParabrahmaNE nama:
Daasan , Oppiliappan KOil VaradAchAri Sadagopan
[Non-text portions of this message have been removed]
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