Śrī Stuti VERSE 2
आविर्भावः कलश जलधावध्वरे वाऽपि यस्याः
स्थानं यस्याः सरसिजवनं विष्णुवक्षः स्थलं वा ।
भूमा यस्या भुवनमखिलं देवि दिव्यं पदं वा
स्तोक प्रज्ञैरनवधि गुणा स्तूयसे सा कथं त्वाम् ॥ २ ॥
āvirbhāvaḥ kalaśa jaladhāvadhvare vāऽpi yasyāḥ
sthānaṃ yasyāḥ sarasijavanaṃ viṣṇuvakṣaḥ sthalaṃ vā ।
bhūmā yasyā bhuvanamakhilaṃ devi divyaṃ padaṃ vā
stoka prajñairanavadhi guṇā stūyase sā kathaṃ tvām ॥ 2 ॥
SYNONYMS
āvirbhāvaḥ: appearance | kalaśa-jaladhau: in the milky ocean | adhvare: in the sacrificial fire | vā'pi: or also | yasyāḥ: whose | sthānaṃ: abode | sarasija-vanaṃ: the lotus forest | viṣṇu-vakṣaḥ-sthalaṃ: the chest of Viṣṇu | vā: or | bhūmā: wealth, plenitude | bhuvanaṃ-akhilaṃ: the entire world | devi: O Goddess! | divyaṃ: the divine | padaṃ: abode (Vaikuṇṭha) | stoka-prajñaiḥ: by men of limited intellect | anavadhi-guṇā: of limitless qualities | stūyase: you are praised | sā: that you | kathaṃ: how | tvām: you |
TRANSLATION
O Mother Perum Devī! The places of Your avatāra are the Milky Ocean and the yāgaśālā (sacrificial hall) of Janaka Ṛṣi. Your places of residence are the lotus ponds and Your Lord's chest. All the worlds (both Nitya Vibhūti [eternal spiritual realm] and Līlā Vibhūti [material realm]) are Your bhūti (wealth, plenitude). It is therefore impossible to assess the greatness of Your vast aiśvarya; when this is so, how can men of stoka-prajña (limited intellect) attempt to praise Your anavadhi-guṇa (limitless qualities)? It is, of course, impossible.
PURPORT
(1) The key statement in this ślokam is: “anavadhi guṇā sā tvaṃ stoka prajñaiḥ kathaṃ stūyase?”. This bewilderment is an echo of Swāmy Āḷavandār's statement in the first ślokam of his Catuḥślokī: “bhagavati! brūmaḥ kathaṃ tvām vayam?”. Puruṣottaman is Your Consort. The king of serpents is Your bed. Garuḍan, whose body is constituted by all the Vedams is Your transport and throne. Prakṛti, which bewitches the world is serving as a screen for You. Brahmā, Rudran and the assembly of the devatās are Your servants (dāsas) and their wives are Your dāsīs. On top of it all, Your name is Śrī. How can we attempt to describe adequately Your limitless glories? “. Swāmy Āḷavandār indicates our incapabilities here. Swāmy Deśikan engages in such a declaration of unfitness (sva yogyatā kathanam) deficiencies. Swāmy Deśikan implies that Her glories are beyond our power to eulogize.
(2) Swāmy Deśikan's line of logic is: “Oh Perum Devī! I engage in praising You. Is it proper for me to evaluate Your vaibhavams? How lofty is Your place of birth How lofty is Your chosen places of residence? How immense is the magnitude of Your wealth? How great are Your auspicious guṇams? How can adiyēn think of coming to terms with them all and venture to sing in praise of Your unlimited vaibhavam? (bhūmā) You took Your avatāram first in the Milky Ocean and then appeared (āvirbhāvam) in the yāgaśālā of King Janaka at Mithilā nagaram. In both these manifestations, You were self-manifest and did not have to endure garbhavāsam like Your husband in Rāma-Kṛṣṇa avatārams. One place of Your residence, the lotus pond, is known for its natural fragrance and purity. The other place of residence of Yours is the sacred chest of Your Lord. There is no one who can claim to have those lofty sthānams (places of residence). All the wealths of this world (Līlā Vibhūti) and the Supreme abode (Nitya Vibhūti / Śrī Vaikuṇṭham) are under Your rulership. Your ananta kalyāṇa guṇams are beyond anyone's grasp. Each of these many guṇams is difficult to comprehend and describe. Thus in every aspect, Your matchless glories defy eulogizing. How can adiyēn of limited intellect attempt to praise adequately Your vaibhavam rooted in Your anavadhi guṇams (limitless auspicious attributes)?
(3) Swāmy Deśikan identifies himself as a “stoka prajñān” or a person of limited intellect. Stoka means little or small. Prajñā means intuitive wisdom or gnosis. It is customary for poets to acknowledge their disqualifications when they engage in stutis about Bhagavān and His Devī, Mahā Lakṣmī. Śrī Kūreśa's hesitancy to praise Śrī Devī because of his self-perceived limitations are housed in his Śrī Stavam, a great devotional hymn of 11 verses. He acknowledges his deficiencies and prays to Śrī Devī to bless him with the intellect to engage in such a task. He approaches Śrī Devī gingerly and seeks the boon of composing a stuti befitting Her glory. In the first ślokam, Kūreśa prays for Her anugraham to engage in eulogizing Her: "svasti śrīḥ diśatāt" (may Śrī Devī confer auspiciousness on me). In the second ślokam, Kūreśa reveals that he has a great wish to eulogize Her, the Mother of all the worlds (he śrīrdevī! samasta loka jananī! tvāṃ stotumīhmahe). Therefore, please bless me with appropriate words to praise You (yuktāṃ bhāratīṃ bhāvaya). Oh Śrī Devī! Please expand my intellect and combine it with deep devotion for You to be successful in this effort of mine (prema pradhānaṃ dhiyaṃ praguṇaya). May Thou make this vācaka kaimkaryam an auspicious experience (bhaktiṃ bandhaya). Please accept me as one of Your own dāsans and make me, who has sought Your protection, happy (āśritam imaṃ janaṃ tāvakaṃ dāsaṃ nandhaya!). In the third ślokam of Śrī Stavam, Kūreśa acknowledges the difficulties of even the Lord of Learning, Śrī Hayagrīva, to expand on Her ananta kalyāṇa guṇams (vācaspatināpi śakyā racanā katham?). Kūreśa implies that even Hayagrīva will experience difficulties in such an effort because His Devī's kīrti and kalyāṇa guṇams are like a vast ocean (amyak satya guṇābhivarṇanaṃ bhruḥ katham?). Those guṇams are not graspable by speech and mind (vācāṃ manasā durgraham). After confessing that Her glories cannot be adequately described by anyone and yet Kūreśa admits that he has an uncontrollable urge to eulogize Her while being fully aware his insufficiencies. In the fifth ślokam of Śrī Stavam, Kūreśa describes his plight: Oh Devī! I am an ignoramus (aham ajñaḥ). Even if I am a lowly one (kṣodīyānapi), even if I have evil buddhi (duṣṭa buddhirapi), even if I have no friendship for You (niḥsnehaḥ api), I will not hesitate to enjoy singing about Your fame and glory and wont fear or be shy about such enjoyment (te kīrtiṃ lihan na ca bibhemi, na ca jihremi). That glory of Yours will not be diminished, spoiled or affected by me, who has no qualifications to speak about You (sā kīrtiḥ tu tāvatā na duṣyet). Kūreśa compares his status to that of a thirsty dog, which licks the waters of the sacred Gaṅgā river to quench its thirst without shyness or fear. Kūreśa observes that the sacredness of Gaṅgā is not diminished even by an iota by the act of the dog (bhāgīrathī śunā līḍhā'pi na duṣyate hi). It is fascinating to study the approaches of KurEsar and Swamy Desikan in expressing their naichciyam (diffidence) over the subject of their disqualifications to engage in the sthuthi of SrI Devi and how they take off after their introductions.
(4) Swāmy Deśikan chooses the word “bhūmā” in this ślokam: “bhūmā yasyā bhuvanam akhilam". Bhūmā is a word with very rich in meaning from a Vedāntic point of view (bhūmādhikaraṇam and bhūmā vidyā of Chāndogya Upaniṣad). Chāndogya Upaniṣad says: “yo vai bhūmā tat sukham"....7.23.1. Meaning of this passage: "He who has plenitude is infinite bliss. There is no happiness in the little. Bhūmā alone or that which has the quality of plenitude is happiness. Bhūmā alone is to be known and realized..." (Dr. NSA Swāmy's translation). Here, Upaniṣad Bhāṣyakārar says: “bhūmā means plentitude but not in numbers. It is the opposite of alpa or little”. It is not about measures or units (itthahayathu, ivvaḷavuḷḷatu) of wealth but it is about the immensity (limitless) auspicious (kalyāṇa) guṇams: "vaipulya guṇotkarṣa rūpaṃ na tu parimāṇa rūpam”. Vaipulyam means abundance. Guṇotkarṣam means celebrated auspicious qualities. It is about the abundant kalyāṇa guṇams of Mother Lakṣmī and Her bhūmā. Śrī Devī is the āśrayam (abode) for this abundance (vaipulyam). She is therefore “vaipulyāśraya dharmi". Such is the glory of Śrī Devī celebrated in the 2nd ślokam of Śrī Stuti. (guṇotkarṣa rūpam and not pariṇāma rūpam).
(2) Swāmy Deśikan's line of logic is: “Oh Perum Devī! I engage in praising You. Is it proper for me to evaluate Your vaibhavams? How lofty is Your place of birth How lofty is Your chosen places of residence? How immense is the magnitude of Your wealth? How great are Your auspicious guṇams? How can adiyēn think of coming to terms with them all and venture to sing in praise of Your unlimited vaibhavam? (bhūmā) You took Your avatāram first in the Milky Ocean and then appeared (āvirbhāvam) in the yāgaśālā of King Janaka at Mithilā nagaram. In both these manifestations, You were self-manifest and did not have to endure garbhavāsam like Your husband in Rāma-Kṛṣṇa avatārams. One place of Your residence, the lotus pond, is known for its natural fragrance and purity. The other place of residence of Yours is the sacred chest of Your Lord. There is no one who can claim to have those lofty sthānams (places of residence). All the wealths of this world (Līlā Vibhūti) and the Supreme abode (Nitya Vibhūti / Śrī Vaikuṇṭham) are under Your rulership. Your ananta kalyāṇa guṇams are beyond anyone's grasp. Each of these many guṇams is difficult to comprehend and describe. Thus in every aspect, Your matchless glories defy eulogizing. How can adiyēn of limited intellect attempt to praise adequately Your vaibhavam rooted in Your anavadhi guṇams (limitless auspicious attributes)?
(3) Swāmy Deśikan identifies himself as a “stoka prajñān” or a person of limited intellect. Stoka means little or small. Prajñā means intuitive wisdom or gnosis. It is customary for poets to acknowledge their disqualifications when they engage in stutis about Bhagavān and His Devī, Mahā Lakṣmī. Śrī Kūreśa's hesitancy to praise Śrī Devī because of his self-perceived limitations are housed in his Śrī Stavam, a great devotional hymn of 11 verses. He acknowledges his deficiencies and prays to Śrī Devī to bless him with the intellect to engage in such a task. He approaches Śrī Devī gingerly and seeks the boon of composing a stuti befitting Her glory. In the first ślokam, Kūreśa prays for Her anugraham to engage in eulogizing Her: "svasti śrīḥ diśatāt" (may Śrī Devī confer auspiciousness on me). In the second ślokam, Kūreśa reveals that he has a great wish to eulogize Her, the Mother of all the worlds (he śrīrdevī! samasta loka jananī! tvāṃ stotumīhmahe). Therefore, please bless me with appropriate words to praise You (yuktāṃ bhāratīṃ bhāvaya). Oh Śrī Devī! Please expand my intellect and combine it with deep devotion for You to be successful in this effort of mine (prema pradhānaṃ dhiyaṃ praguṇaya). May Thou make this vācaka kaimkaryam an auspicious experience (bhaktiṃ bandhaya). Please accept me as one of Your own dāsans and make me, who has sought Your protection, happy (āśritam imaṃ janaṃ tāvakaṃ dāsaṃ nandhaya!). In the third ślokam of Śrī Stavam, Kūreśa acknowledges the difficulties of even the Lord of Learning, Śrī Hayagrīva, to expand on Her ananta kalyāṇa guṇams (vācaspatināpi śakyā racanā katham?). Kūreśa implies that even Hayagrīva will experience difficulties in such an effort because His Devī's kīrti and kalyāṇa guṇams are like a vast ocean (amyak satya guṇābhivarṇanaṃ bhruḥ katham?). Those guṇams are not graspable by speech and mind (vācāṃ manasā durgraham). After confessing that Her glories cannot be adequately described by anyone and yet Kūreśa admits that he has an uncontrollable urge to eulogize Her while being fully aware his insufficiencies. In the fifth ślokam of Śrī Stavam, Kūreśa describes his plight: Oh Devī! I am an ignoramus (aham ajñaḥ). Even if I am a lowly one (kṣodīyānapi), even if I have evil buddhi (duṣṭa buddhirapi), even if I have no friendship for You (niḥsnehaḥ api), I will not hesitate to enjoy singing about Your fame and glory and wont fear or be shy about such enjoyment (te kīrtiṃ lihan na ca bibhemi, na ca jihremi). That glory of Yours will not be diminished, spoiled or affected by me, who has no qualifications to speak about You (sā kīrtiḥ tu tāvatā na duṣyet). Kūreśa compares his status to that of a thirsty dog, which licks the waters of the sacred Gaṅgā river to quench its thirst without shyness or fear. Kūreśa observes that the sacredness of Gaṅgā is not diminished even by an iota by the act of the dog (bhāgīrathī śunā līḍhā'pi na duṣyate hi). It is fascinating to study the approaches of KurEsar and Swamy Desikan in expressing their naichciyam (diffidence) over the subject of their disqualifications to engage in the sthuthi of SrI Devi and how they take off after their introductions.
(4) Swāmy Deśikan chooses the word “bhūmā” in this ślokam: “bhūmā yasyā bhuvanam akhilam". Bhūmā is a word with very rich in meaning from a Vedāntic point of view (bhūmādhikaraṇam and bhūmā vidyā of Chāndogya Upaniṣad). Chāndogya Upaniṣad says: “yo vai bhūmā tat sukham"....7.23.1. Meaning of this passage: "He who has plenitude is infinite bliss. There is no happiness in the little. Bhūmā alone or that which has the quality of plenitude is happiness. Bhūmā alone is to be known and realized..." (Dr. NSA Swāmy's translation). Here, Upaniṣad Bhāṣyakārar says: “bhūmā means plentitude but not in numbers. It is the opposite of alpa or little”. It is not about measures or units (itthahayathu, ivvaḷavuḷḷatu) of wealth but it is about the immensity (limitless) auspicious (kalyāṇa) guṇams: "vaipulya guṇotkarṣa rūpaṃ na tu parimāṇa rūpam”. Vaipulyam means abundance. Guṇotkarṣam means celebrated auspicious qualities. It is about the abundant kalyāṇa guṇams of Mother Lakṣmī and Her bhūmā. Śrī Devī is the āśrayam (abode) for this abundance (vaipulyam). She is therefore “vaipulyāśraya dharmi". Such is the glory of Śrī Devī celebrated in the 2nd ślokam of Śrī Stuti. (guṇotkarṣa rūpam and not pariṇāma rūpam).
