s

a
d
a
g
o
p
a
n
.
o
r
g







Sincere Thanks To:
1. Mannargudi Sri.Srinivasan Narayanan for providing Sanskrit texts and proof
reading
2. SrI Murali Bhattar for images of SrIrangam thAyArs including the cover
picture.
3. Smt.Jayashree Muralidharan for eBook assembly
s
a
d
a
g
o
p
a
n
.
o
r
g




SrI RanganAyaki ThAyAr
(Thanks: www.srirangapankajam.com)

Translation in to Tamil by
SrIrangam SrI K.Sridharan
Additional Notes by
SrI nrusimha sEva rasikan
Oppiliappan Koil SrI VaradhAchAri SaThakopan
s
a
d
a
g
o
p
a
n
.
o
r
g










+ ~l-+
s
a
d
a
g
o
p
a
n
.
o
r
g

C O N T E N T S


Slokams and Commentaries 1
Slokam 1 - 10 3 - 18
Slokam 11 - 20 19 - 31
Slokam 21 - 30 31 - 43
Slokam 31 - 40 44 - 60
Slokam 41 - 50 61 - 74
Slokam 51 - 61 75 - 87
nigamanam 88

Appendix
Reference books for further study 89
Complete List of Sundrasimham-ahobilavalli eBooks 91



s
a
d
a
g
o
p
a
n
.
o
r
g




SrIRanganAyaki ThAyAr
(Thanks: Sri.Murali BhaTTar)


1




~l9llBl Pl6-P
lXfmI tnftfrmf
Lakshmi tantram
|6l4l5\4l4- - H&Pl9TlH-
`tfyaymf 2 - SHtftmaafkffkpfrakaS@
adhyAyah 2 - SuddhamArgaprakaaSah









2
s
a
d
a
g
o
p
a
n
.
o
r
g


SrI RanganAyaki (Thanks: SrI Murali Bhattar)

3
s
a
d
a
g
o
p
a
n
.
o
r
g

+ ~l-+
~lP6 lPl+ =l4l +P-
~l\+l4|T BP 6 ~l\+l 9OTl +P-
:
:
:
FG
SLOKAM 1

~l- 74l-
H|F6 |+ -G|+-BlPB Gl+ 4T-
9PltPl 9 4F4 9( 974|-6 B 4-+


4
s
a
d
a
g
o
p
a
n
.
o
r
g

: -
: : |
: ||
SrI: uvAca -
asti nirdu:khAni: sImasukhAnubhava lakshaNa: |
paramAtmA param yasya padam paSyanti sUraya:
:
- , ,

.
ADDITIONAL NOTES BY SRI V. SATHAKOPAN (VS):
MahA Lakshmi started to speak about svaroopam of Her Lord. That svaroopam
is devoid of any sorrow (nirdukkham). It is blissful (Anandamayam), nay, it is
bliss principle (AnanadO brahmEti vyajAnat- TaittirIyam). Ananda is the very
svaroopam of Brahman (sat-cit-Ananda svaroopam). Brahman is infinite bliss and
it bestows bliss. The nitya sUris enjoy that blissful svaroopam fully and always
(sadhA paSyanti sooraya:). That Brahma svaroopam is free of any blemishes as
per ubhayalinga adhikaraNam of Brahma sUtram (hEya rahita lakshaNam): it is
"hEyaguNa rahitam" (free from all defilements) and other material qualities
(prakAra guNAs). hEya gUNa rahitatvam forms the very svaroopam of Brahman
(Sriya: pati nArAyaNan) just as Satya, Jn~Anam and Aananda.
(For the First Chapter - Volume 1 of SrI Lakshmi Tantram please go to: http://
www.ahobilavalli.org/lt_v1.pdf)



5
s
a
d
a
g
o
p
a
n
.
o
r
g

SLOKAMS 2 & 3
T|tT 9l |(ltPl F4lF4l-4 9l T+
6F4l-4-4 6lt 6 4 9l -44|6U6 +
|
||
kaScitkeshAm citAtmA syat tasyaAn yeshAm ca kaScana |
tasyApi anya iti ittham tu yatraishA vyavtishThate ||
H\4+lP\4+- 9l 9PltPl+P |
H( +lP FP 6l 4l 5 - B HltPl BP (l4 6 +
: |
: ||
adhvanAmadhvana: pAram paramAtmAna mUcire |
aham nAma smrtO yO artha: sa AtmA samudIryate ||
:
.
.
. . ()
.


6
s
a
d
a
g
o
p
a
n
.
o
r
g

ADDITIONAL NOTES BY VS
MahA Lakshmi instructs us now about the SarvEswara tatvam of Her Lord. She
reminds us of BruhadAraNyakam (sruti) which states in this context:
"sarvEshAm bhUtAnam adhipati:". He is "sarvasya vaSee" (controller of All). All
hierarchies end here. He is VaiSvAnara or the ruler of All souls.
SvEtaSvatAram states that Brahman is the Lord and ruler (sarvasya prabhum
ISAna:). He is the Lord of all Gods, Indran, Brahma, Sun, Moon, cEtanams and
acEtanams (vaSee sarvasya lOkasya sthAvarasya carasya ca: - SvEtaSvatara
Upanishad: III.17 & 18). In the hierarchy of commanders, Sriman nArAyaNan
(the Lord of personal theistic religion) is the Supreme commander (dEvatAnAm
paramam daivatam, patim, patInAm paramam - SvEtaSvatara Upanishad: VI.7).
There is no one over Him in rulership (na tasya kaScit patirasti lOkE no ca
ISita: - SvEtasvatAram: VI.9) and there is no one equal to Him (OppAr mikkAr
ilan) according to the AzhwArs. The word "aham" in this slOkam denotes
ParamAtma, the Supreme Personal God, the God of Gods. He is the Purushan
and PurushOttaman. He bestows all blessings on the cEtanAcEtanams (vAmAni)
and who shines in all worlds with undiminished luster (bhAmAni) according to
ChAndOgya Upanishad mantram (IV.15.1).



7
s
a
d
a
g
o
p
a
n
.
o
r
g

SLOKAM 4

H+4|7-9l 5( 9PltP |6 H-H6
4l 7lT 6|P( B4 6+l 6+ltPTP +
|
||
anavat chinna rUpO aham paramAtmeti Sabdyate |
krODI krtamidam sarvam cetana acetana Atmakam ||

8
s
a
d
a
g
o
p
a
n
.
o
r
g

:

.
. (
, ).
ADDITIONAL NOTES BY VS:
In its state of freedom from all deficiencies (blemishes, malam-s), the soul is
recognized as ParamAtma. That Supreme soul (paramAtma) contains within it all
the cEtanams and acEtanams. What arrested ones attention as an adhvaitic
statement (Brahma-Jeeva aikyam) in the first pAdam is cleared up in the
second pAdam and the VisishtAdvaithic cardinal principle of the
cEtanAcEtanams as prAkArams of the Lord (Saareeraka sAstram) is
established. Brahman of VedAnta identified with Sriman nArAyaNa of theistic
religion is pointed out as the AdhAram or support for all the universe
(cEtanAcEtanams). The entire universe (nAma roopa prapancam) is interwoven in
Him (Hl 6 - otam - MuNDakam). The universe and its beings are grounded in
that Brahman, guided and supported by the very same Brahman (sarvam tat
prajn~anEtram, prajn~Anena pratishThitam - aitarEya Upanishad: III.1.3).









9
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 5
4 + Bl 5( FP 6l l4- 9PltPl B+l6+-
B 4lB ( 4l 4l+ - 9Pl P6-+
: : |
: : ||
yena sO aham smrtO bhAva: paramAtmA sanAtana: |
sa vAsudevO bhagavAn kshetrajn~a: paramO mata: ||
:
() ,
, , .
ADDITIONAL NOTES BY VS:
This eternally present ParamAtma is recognized as BhagavAn (shAdguNya
sampoorNan), VaasudEvan, the Supreme One and KshEtrajn~an. He is akshara
Brahman. He is "the transcendental reality" and "is beyond the manifold
universe and also outside the scope of our sense organs, mind and empirical
knowledge". He is the Paraman. He is sanAtanan (the Most ancient). He is sakala
itara vilakshaNan (distinctive ultimate reality different from all the others).
He is the One saluted as "VaasudEva: sarvamiti" by the Jn~Anis dear to Him.
He is the dEvatai for the VaasudEva dhvAdasAkshari mantram. He is the one
saluted as kshEtrajn~an in chapter 13 of Srimad Bhagavd GitA: "dEva-
manushyAdi sarva kshEtrEshu vEditrtvaikAkAram KshEtrajn~am maam viddhi"
says AchArya RaamAnuja in his commentary on GeethA (GitA BhAshyam). He is
the "knower of the Field" as KshEtrajn~an. He is "the Supreme Ruler dwelling
alike in all bodies and never perishing, when they perish" (GitA: 13.27). He is the
beginningless ParamAtma (anAtimat Para Brahmam).

10
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 6
|4!T +l l4Tl |4Hl |4H-9 6l4 6
H( 64l BPl4l-6 6F4 |4H|P( =6 +
|
||
vishNu: nArAyaNo viSvo viSvarUpa itIryate |
aham tayA samAkrAntam tasya viSvam idam jagat ||
:
, , ,
.
.
ADDITIONAL NOTES BY VS:
This Lord of Mine is eulogized as VishNu, nArAyaNan, viSva sabdham of Sri
VishNu Sahasra nAmam and as the ViSvaroopan seen by Arjuna in the middle of
the battle field at Kuru KshEtram. He is the sarvabhUtAtmaka nArAyaNan
pervading the Universe inside and outside (antar bahiSca tat-sarvam vyApya
nArAyaNa: sthita:). This way as nArAyaNa sabdhAtmakan, He demonstrates
antar and bahir vyApti (carAcarEshu bhUtEshu vESanAt VishNurucyatE). Here
ViSva and VishNu are right next to one another interspersed by nArAyaNa
sabdham. The name ViSvam refers to His (nArAyaNAs) fullness and the name
VishNu points out to His pervasion (vyApti). The name VishNu is derived also
from His measurement of the three worlds with His steps as Thrivikraman
(VishNu vikramaNAt dEva:). The whole world is filled with Him (aham tayA
samAkrAntam tasya viSvam idam jagat). This apratima prabhAvan (One with

11
s
a
d
a
g
o
p
a
n
.
o
r
g

matchless valour), this ViSvaroopa Moorti is matchless in His sakti and veeryam
(Chapter 11 of Srimad Bhagavad GitA). Arjunas wonder as He was blessed to
see this ViSvaroopa Moorti takes this SARVA form: "Oh Lord of infinite
prowess and heroic action, which are measureless! You pervade all beings and
therefore are all ("namOstu tE sarvata yEva sarva, ananta-veerya-amita-
vikramastvam sarvam samApnOshi tatOasi sarva:" - 11.40).


















12
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 7

4Ft44F6 6l|F6 4l4l-6P( 64l
( 64l 4(ll7Pl4l-6 6(( 64l+
|
||
vastvavastu ca tat nAsti yannAkrAntam ahamtayA |
idam tayA yadAlIDhamAkrAntam tat ahamtayA ||
:

. ""
.


13
s
a
d
a
g
o
p
a
n
.
o
r
g

ADDITIONAL NOTES BY VS
Lords VishNu tatvam is celebrated further by the VishNu Patni here. Arjuna
saluted the Lords vyApti as "ananta devESa jagannivAsa tvamAdideva:
purusha: purAna:". He is recognized here as the Lord having the entire
Universe as His abode and as the Primal God and the ancient Person. "aham" in
this slOkam stands for the Lord. MahA Lakshmi states that there is not a
vasthu in the Universe, which is devoid of Her Lord. He is sarvAntaryAmi. He
enters into the beings of the Universe (anupravESam) by virtue of His
pervasion (vyApti) and rulership and therefore is remembered by the VishNu
nAmam. There is not a blade of grass or any gigantic entity that is not pervaded
by Him. Any entity called "idam" (this) is pervaded by Him (vastu ca nAsti
yannAkrAntam).














14
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 8
B4 6- Hl-6 94lBl |+|4 Tl- B+l6+-
H+-6l ( HTll|(9|7 (|44|= 6-+
: : : |
:
sarvata: SAnta yevAsau nirvikAra: sanAtana: |
anantO deSakAladi pariccheda vivarjita: ||
:
, ,
. ,
.
ADDITIONAL NOTES BY VS:
My Lord is the supreme Saanta Moorti; He is ancient (sanAtana:) and
nirvikAran. He does not undergo any change (vikAram). He is Viksharan (His
snEham for His devotees never wanes or diminishes). He is eternal. He is free
of any blemishes. He is not definable by time, object and space. He is
everywhere and is present at all times. He is anantan, the Limitless. His
svaroopam is defined as "satyam jn~Anam anantam brahma". He is nityan
(eternal), Vibhu (all pervasive) and sarvagatan (omnipresent). This Lord of Mine
is infinite both with respect to His svaroopa and dharma.




15
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 9
P(l|4 |6|t4 l -4l|8- Bl P(6l 46-
6( O 9P lP |+l4+l4+P +
: : |
||
mahA vibUti: iti uktO vyApti: sA mahatI yata: |
tat brahma paramam dhAma nirAlambana bhAvanam ||
:
( ,
) .
.
ADDITIONAL NOTES BY VS:
He is present as Para Brahman in all of the entities created by Him in the leelA
and nitya vibhUthis. His aiSvaryam is known as MahA vibhUti because it
pervades both the VibhUtis in their entirety. It is immense and immeasurable
(mahA vibhUti:). He is also the abode of the purest form of Jn~Anam (satyam
jnA~nam). That is why He (Brahman) is saluted as perfectly pure Jn~Anam/
thooya Jn~Anam - "jnA~nandamayam dEvam nirmala sphaTikAkrutim".





16
s
a
d
a
g
o
p
a
n
.
o
r
g

SLOKAM 10

|+F6\lP 6ll |T-9 9l7 '4P =4P
9T 6|&+ Hl-6P (4lF6P4l |7H6P +
|
||
nistarangAm amrtAm bhOdhikalpam shADguNyam ujjvalam |
ekam tat ciddhanam SAntamudayAstamayOjjhitam ||

17
s
a
d
a
g
o
p
a
n
.
o
r
g

:
,
.
, ,
.
ADDITIONAL NOTES BY VS:
He is like the tranquil sea of nectar (nistarangam amrutam) displaying His six
principal guNams linked to Him (jn~Anam, balam, Veeryam, tEjas, Sakti and
aiSvaryam) although He has many other guNams.
PaancharAtra samhitas uphold six attributes (shaDguNA-s) to the Lord. These
are Jn~Ana (True knowledge), Sakti (power), bala (strength), aiSvarya
(Lordship), Veerya (energy) and tEjas (splendour). He has two kinds of
Jn~Anam - svaroopa Jn~Anam and dharmabhUta Jn~Anam (attributive
knowledge). Svaroopa Jn~anam is nirvikAram (changeless); dharmanhUta
Jn~Anam however changes. Sankalpam to create this Universe, nigraham and
anugraham to devotees arise from the changes in the attributive knowledge,
while its substratum (svaroopa Jn~Anam) remains changeless. According to the
first of the six guNams, our Lord is known as Sarvajn~an (Omniscient).
The second of the six guNams is Sakti or power. He is an Omnipotent Lord. His
power to create the entire Universe and sustain the beings of the created
Universe is a testament to His sarva saktitvam.
The third guNam is bala or strength. He holds all created beings such as the
heaven, earth, the planets and maintains them in their own positions. He is the
strong causeway (sEtu) to support and keeps apart the different Universes
according to BruhadAraNyaka Upanishad.
The fourth principal guNam is aiSvarya. He is the Lord, controller of All
(sarvAdhipati and sarvasya vaSi). He is therefore saluted as ISAna: and
sarveSvara: in SrI VishNu sahasra nAmam.

18
s
a
d
a
g
o
p
a
n
.
o
r
g

The fifth principal GuNam is Veeryam. He is the moola kAraNam for the
creation and sustenance of this world. He is the AdhAram for this world that
He created. He is the controller of all created entities. In spite of all these
activities, He does not undergo any change (vikAram). This nirvikAratvam arises
from His veerya GuNam.
The sixth principal guNam is tEjas (splendour). This splendour does not need of
any external support (anyAnapEkshA). His tEjas is the aadhAram for all the
luminary objects such as the Sun and the stars. SwAmy Desikan salutes this
guNam of tEjas as "asvAdhIna sahakAryanapEkshatva". His tEjas is not under
control of anyone (anyAnadhInatA). tEjas is also parAbhibhavana sAmarthyam
or to the skills to reduce the power of others. With His tEjas, He makes
others (luminaries) lose their tEjas. He is then the ParamjyOti.




19
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkams 11 & 12
H9 6H|t4l( Ol 6 646
6F4 4l 9Pl H|74l tF+ 4 |(P(l|6 -+
: |
: ||
aprthagbhUtaSaktitvAd brahmAdvaitam tat ucyate |
tasya yA paramA Sakti: jyOtsneva himadIdhite: ||
B4l 4Fl6l ( 4l F4ltP 6l+9l|4+l
H( 6l OTF6F4 Bl(P|FP B+l6+l+
|
||
sarvAvasthAgatA devI svAtma bhUta anapayinI |
ahamtA brahmaNa: tasya sAhamasmi sanAtanI ||

.

. ,
, .
ADDITIONAL NOTES BY VS
In the manifestation of our guNams, we (Brahman and Myself) are indivisible.

20
s
a
d
a
g
o
p
a
n
.
o
r
g

We both have identical six PradAna guNams. Like the cool rays emanating from
the Moon, I am the sakti of Brahman reaching out. This Brahman has Me as an
eternal presence and as His consort. That Brahman is never ever separated
from Me. If He is saluted as SanAtanan, I am His SanAtanI. I am His aprutak
sakti (indivisible Sakti).


21
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 13

HltPl B B4 6l+lP( 6l (|- FP 6-
H( 6l B4 6l+lP(P|FP B+l6+l+
: :|
|
AtmA sa sarvabhUtAnam aham bhUtO hari: smrta: |
ahamtA sarvabhUtAnAm aham asmi sanAtanI ||
:

. (
) .
ADDITIONAL NOTES BY VS:
My Lord, Who is saluted as Hari is the indwelling soul of all the

22
s
a
d
a
g
o
p
a
n
.
o
r
g

cEtanAcEtanams. I am seated along with Him (aham) inside the
chEtanAcEtanams as the thought behind "aham". aham is "I", "I" consciousness;
the Pure inner self.



















23
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 14
4 + l4 + 4|6 4lB ( 4- B+l6+-
46F6F4 (4F4 B l4l5(|P6l|6l+
: :|
: ||
yena bhAvena bhavati vAsudeva: sanAtana: |
bhavata: tasya devasya sa bhAva: aham itIritA ||
:
,
.
ADDITIONAL NOTES BY VS
When My ancient Lord stays as VaasudEvan, I am the BhAvam (state) behind
His presence as VaasudEvan. Bhava is the state of Being.








24
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 15
4l4ltPT O 66F67lH6 9(P
4ll4Tl ( 4l l4l Pl( 9l+
|
||
bhavat bhAvAtmakam brahma tata: tat SAsvatam padam |
bhavan nArAyaNo devo bhAvo lakshmI: aham parA ||
:
,
. .

, .
ADDITIONAL NOTES BY VS
Brahman exists both as the SatthA (being, existence, iruppu) and the state of
the Vasthu. When we separate the two in their united state and look, Vasthus
satthA is recognized as nArAyaNan (Supreme Being) and the vasthus state
(nilai) is Me, Lakshmi.






25
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 16

Pl+ll4Tl4l6P6l O B+l6+P
H( 64l BPl4l-6l G(P - 9|B\4|6+
|
: ||
lakshmI nArAyaNAkhyAtamato brahma sanAtanam |
ahamtayA samAkrAnto hi aham artha: prasidhyati ||

26
s
a
d
a
g
o
p
a
n
.
o
r
g

:
, .
- " " ""
. [
, .
"" . " .
--
,
. - ,
. ,
].
ADDITIONAL NOTES BY VS
Therefore, the eternal Brahman is called Lakshmi-nArAyaNan. The reason for
this nomenclature is because there would be no aham (myself) without ahamtA
(the thought that I am a doctrine known as aham). The relationship between
aham and ahantha in the case of say the Sun, aham is Sun and ahamtA is the
luster of that Sun. They are inseparable. aham is the vasthu and the state of
its existence (nilai) is ahamtA.







27
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 17
H(P BP tl Bl( 6l 9|Tl|6 6l
H-4l -4 +l|4+ll4l(-4l -4 + BP-44l6 +
|
||
aham arthasamutthA ca sa ahamtA parikIrtitA |
anya: anyenAvinA bhAvAt anyOnyena samanvayam ||
:
() , ( )
; .
,
. [
- .
. (
) .
.]
ADDITIONAL NOTES BY VS
There is no independent existence for aham and ahamtA. One does not exist
without the other. If there is no aham (vasthu), then there is no thought about
that Vasthu. nArAyaNan is the aham and MahA Lakshmi becomes His thought
known as ahamtA. They are tightly interwoven leading to the doctrine of yEka
SEshitvam.



28
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 18

6l(lt4 |4|& B 4- PP +lF4 l 4l -
H( 64l |4+l( |( |+69l4l + |B\4|6+
: |
||
tAdAtmyam viddhi sambandam mama nAthasya ca ubhayo: |
ahamtayA vinAham hi nirupAkyo na sidhyati ||


29
s
a
d
a
g
o
p
a
n
.
o
r
g

:

. " ""
. , ""
, .
ADDITIONAL NOTES BY VS
Oh IndhrA! You must clearly understand the relationship between Myself and
My Lord. The thought of aham (ahamtA) becomes the basis (foundation) for the
doctrine of aham. If that thought is not there, aham will have fruitless, lonely
existence.




30
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 19
H(P |4+l( 6l |+lll + |B\4|6
4l4ltPT -9 BPF6-4F6lP+
|
||
aham artham vinAhamtA na nirAdhArA sidhyati |
bhavat bhavAtmakam rUpam samasta vyasta gocaram ||
:
"" , " "
.
. -
, - .
ADDITIONAL NOTES BY VS
Similarly without aham, there can not be a thought (ahamtA) about it (aham). It
will lead to a situation, where there is no foundation for ahamtA. Therefore,
the vasthus satthA and state are essential to know about the Vasthu.






31
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkams 20, 21, 22 & 23

(SrIranga nAcchiyAr on TiruvAimozhi day - Thanks SrimAn MuraLi Bhattar)
9l P9l =|6 9|4|-t46
|+6-P 9 |+6-P 9l Bl( 6l 9P Hl+
|
||
paroksham aparoksham ca jagati pravicintyate |

32
s
a
d
a
g
o
p
a
n
.
o
r
g

nirunmeshe nirunmeshA sAhamtA parameSvari ||
4l 7lT t4l|G B4 Ol|T -44|6U6
7-P 9F6F4 4l +lP 4l -l (4 54 -+
|
:||
kroDI krtyAkhilam sarvam brahmANi vyavatishThate |
unmesha: tasya yO nAma yathA candrodaye ambudhe: ||
H( +ll4Tl H|- |BB lTl 6(l
|+ P 9F6F4 4l +lP B 6l 9PltP+-+
: |
: ||
aham nArAyaNI Sakti: sisrkshAlakshaNA tadA |
nimesha: tasya yO nAma samhrtau paramAtmana: ||
H( +ll4Tl H|- B 9 -BlTl |( Bl
|BB l4l PPl H-t4l ( 4lPl96 - F44P
: |
: ||

33
s
a
d
a
g
o
p
a
n
.
o
r
g

aham nArAyaNI Sakti: sushupsAlakshaNA hi sA |
sisrkshAyA mamodyantyA devAt lakshmIpate: svayam ||
:
" " ()
, ,
.
, ,
,
.
, .
, ,
.
.
.
ADDITIONAL NOTES BY VS
I am the One who generates the thought of I (aham) in the sentient. Before
the creation, I hold the whole world inside Me and stay inside Brahman. When
that Brahman having Me inside opens His eye for the purpose of creation
(srushti), I come out as the sankalpa sakthi of nArAyaNan like Moon arising
from the ocean. When He closes His eyes to engage in dissolution of the
universe and its entities, I am the same sakthi inside causing the dissolution.
Through His sankalpam, BhagavAn nArAyaNan keeps My invincible sakthi hidden
and let that come out during the time of creation and withdraw at the time of
samhAram. I am His sankalpa Sakthi at the time of His Jagath srushti.





34
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 24

Thanks - SrimAn MuraLi Bhattar
H-4l(6PBl P H4 9|4= 6
l+ 6t9P O B4 (|H |+lP4P +
|
||
avyAhatamasankocam aiSvaryam pravijrmbhate |
jn~Anam tatparamam brahmA sarvadarSi nirAmayam ||
:
, ,
- .

35
s
a
d
a
g
o
p
a
n
.
o
r
g

ADDITIONAL NOTES BY VS
That Brahman is of the embodiment of Jn~Anam (Jn~Anamayam). It can see
everything. It has no dhOshams (blemishes) and is full of aiSvaryam.
Upanishads state that Brahman can see every thing without eyes and here
MahA Lakshmi says that as Bhagavathi, She is endowed with the same power as
BhagavAn.
Brahman is Jn~Ana GuNakan (i.e.), He possesses Knowledge as one of His
principal attributes. The terms Jn~Anam (TaittirIya Upanishad), Vijn~Anam
(BruhadhAraNayaka Upanishad) and Prajn~Anam (aiterEya Upanishad) denote
the Jn~Ana svarUpa of or essential (intrinsic) nature of Brahman.















36
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 25

Parama rUpa Divya dampathis -Thanks SrimAn MuraLI Bhattar
l+l|tPTl 6l( 6l B4 l B4 (|H +l
l+ltPT 9 -9 OTl PP l 4l -+
|
||
jn~AtmikA tathAhamtA saravjn~A sarvadarSinI |
jn~Atmakam param rUpam brahmaNO mama ca ubhayO: ||
:
;
.
.

37
s
a
d
a
g
o
p
a
n
.
o
r
g

ADDITIONAL NOTES BY VS
We both have superior form as if we are one and the same. My roopam as
ahamtA is the subtle essence of Jn~Anam. I am omniscient and am able to see
(through) every thing like My Lord.



38
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 26
H 9P H4 4l4l |( l+P - B+l6+-
H(|Pt4l-6 -9 l+-9P (l4 6 +
: : |
||

Sesham aiSvaraya vIryAdi jn~Anadharma: sanAtana: |
aham ityAntaram rUpam jn~AnarUpam udIryate ||
:
,
.
(
.)
ADDITIONAL NOTES BY VS:
The other principal guNams such as aiSvaryam (overlordship), Veeryam
(prowess) and others are incorporated in the guNam of Jn~Anam. The
uniqueness of aham as a tattvam is centered around the fact that aham is
revealed thru Jn~Anam.





39
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 27
9TlHTl|(T -9 FT|Tl|(BTP
H6F6 l+-9t4 PP +ll4TF4 +
|
||
prakASakAdikam rUpam spaTikAdi salakshaNam |
ata: tu jn~Ana rUpatvam mama nArAyaNasya ca ||
:
,
.
.
ADDITIONAL NOTES BY VS
It is but natural (intrinsic quality) for the crystal (sphadikam) to send out its
luster; similarly, it is but natural for Jn~Anam to be the roopam for both My
Lord and Myself (Jn~AnO vigrahavAn).







40
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 28

(Thanks:SrI Murali Bhattar)
H-4l(|64 Ht4lF6( H4 9 PP
7 |6 Bl 46 6x4HlN 9 9|'76 -+
: |
: ||
avyAhati: yadudyatyA: tat aiSvaryam paramam mama |
iccheti sa ucyate tat tat tattva SAstreshu paNDitai: ||

41
s
a
d
a
g
o
p
a
n
.
o
r
g

:


.
ADDITIONAL NOTES BY VS
The Scholars of Agamams state that the noble aiSvaryams arising during the
time of creation came into being from my icchA sakthi (sankalpa Balam).

















42
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 29
=Tt9T |6l4l P 4- Bl H||6l4 6
B =-t4l 47 Pll4l PP 6|P!46 +
: |
||
jakat prakrtibhAvO me ya: sA SaktiritIryate |
srjantyA yat SrmAbhAvO mama tat balamishyate ||
:
.

. ( , ,
).
ADDITIONAL NOTES BY VS:
My standing as the foundation (AdhAram) for the created world is recognized
as my guNam named Sakthi. The other GuNam named Balam arises from My
creation of this complex prapancham with all its names and forms in an
effortless and untiring manner (Sakthi and Balam are the two of the six
guNams associated with Her lakshaNam as Bhagavati).





43
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 30
T 4 Tl4 F4 4 6 96
H1t4 HT + 6t9l( T 6x4Tl |4(l-+
|
: |
bharaNam yat ca kAryasya balam tat ca pracakshate |
Saktyam Sakena tat prAhu: bharaNam tattva kovidA: ||
:
,
.
.
ADDITIONAL NOTES BY VS
The experts in the understanding of tattvams recognize my GuNam known as
Balam to be linked to My creation and sustenance of this Universe as a part of
My Sakthi.







44
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkams 31 & 32

|4Tl|4(l 4l4 9T |6t4 5|9 P B(l
F4l4 |( =(lt4lH 94l (|BP 4 +
|
||
vikAra viraho vIryam prakrtitve api me sadA |
svabhAvam jahAtyASu payo dadhisamudbhave ||

45
s
a
d
a
g
o
p
a
n
.
o
r
g

=l4l 5|9 Bl +l|F6 |4T |6P P |+t4(l
|4Tl|4(l 4l4 P6F6x4|4(l P6P +
|
: ||
jagatbhAvo api sA na asti vikrti: mama nityadA |
vikAraviraho vIryamata: tattva vidAm matam ||
:

. (
.) ,
.
, .
. ( --
,
.)
ADDITIONAL NOTES BY VS:
Although my intrinsic GuNam of Veeryam (another of the six pradhAna
GuNams) is linked to the world, it never undergoes any change (vikAram). The
dhOshams of this universe do not touch me and I remain unchanged in spite of
associating with the universe full of blemishes. I am nirvikAra Svaroopi.





46
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkams 33 & 34

|44P- T|6l 4l4 P H4l H- B 6 FP 6-
B(Tl4 +9 l P B4 Tl4 |4l |( 4l+
: : : |
||
vikrama: kathito vIryam aiSvaryAmSa: sa tu smrta: |
sahakAryanapekshA me sarvakAryavidau hi yA ||

47
s
a
d
a
g
o
p
a
n
.
o
r
g

6 =- 9U T 9l( F6|PP 6x44 |(+-
9l|4BlP4 6 =- T |t96 +
: : |
: ||
teja: shashTham guNam prAhustamimam tattva vedina: |
parAbhibhava sAmarthyam teja: kecit pracakshate ||
:
.
.
. -- ,
.

.
ADDITIONAL NOTES BY VS
My Veerya GuNam has to be understood as ParAkramam or valour. It is an
amsam (part) of My aiSvarya guNam. tEjas is My sixth defining guNam as
shATDguNya PoorNai. My tEjas is understood in two ways:
1. tEjas is the capability to carry out any act without any help from others
2. tEjas is also the skill to bring all under My influence.





48
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 35

9 H4 4l =4-t4 T 6 =F6x4Tl |4(l-
|6 9 Tl 96 l+F4 U 64l 5Pl-+
: : |
: ||
aiSvarye yojayantyeke tat teja: tattva kovidA: |
iti panca guNA ete jn~Asya srutayo amalA:|||

49
s
a
d
a
g
o
p
a
n
.
o
r
g

:

. ,
.
ADDITIONAL NOTES BY VS
Some scholars state that tEjas is a part (amsam) of aiSvarya guNam. When it is
viewed this way, the GuNams fold into five categories instead of the traditional
six known as My pradhAna guNams.













50
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 36
l+lHl- 97 Tl 96 9l7 '4 PP 69 -
7H6lt |BB l4l PPl4 66Pl Tl+
: : |
||
jn~AdyA: shaDguNA ete shADguNyam mama tadvapu: |
udyatIttham sisrkshAyA mamAyutatamI kalA ||
:

.
() .
ADDITIONAL NOTES BY VS
The six guNams starting from Jn~Anam serve as the cardinal guNams of Mine.
A very small part of these guNams takes the form of My resolve (sankalpam) to
create this Universe.







51
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 37

(Thanks: SrI Murali BhaTTar)
H &lH &ltPTl 4 F64l 4l 7lT 6l 5|G-
6 H &P4 Pl -4l4lF4l|P B H+
: |
||

52
s
a
d
a
g
o
p
a
n
.
o
r
g

Suddha aSuddha Atmako vargastayA krODIkrtO akhila: |
tatra Suddhamayam mArgam vyAkhyAsyAmi sureSvara ||
:
,
. !
.
ADDITIONAL NOTES BY VS
In My creation of this Universe, the pure and impure get created together. Oh
King of DevAs! Let Me explain to You how I create pure vasthus (suddha
Vasthus).














53
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 38

H|-4l+|-49l7 '44PP =4P
Hl|466 -9 -9 6t9lP HP +
|
||
abhivyaktAnabhivyakta shADguNyakramam ujjvalam |
AlambitacatUrUpam rUpam tat pArameSvaram ||

54
s
a
d
a
g
o
p
a
n
.
o
r
g

:
, (,
, , ) .
. (

:
www.namperumal.com)
ADDITIONAL NOTES BY VS
The six guNams of ParamAthmA emerge thru His four vyUhams (VaasudEvan,
SankarshaNan, Pradyumnan and aniruddhan). In some VyUhams, these guNams
are transparent and in others they are latent. The fifth chapter of SrImad
Rahasya trayasAram in NamperumAL vijayam has detailed descriptions of the
various vyUhams and upavyUhams. www.namperumal.com









55
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 39

TT-9+4l\4F6l Tl -P 9T 64P-
P |6 T 6 T |6 |l Pll 54P 6-+
: |
: ||
guNkalpanayadhyAsto guNonmesha krtakrama: |

56
s
a
d
a
g
o
p
a
n
.
o
r
g

mUrtikrta guNaSceti tridhA mArgO ayam adbhuta: ||
:
.
- ,
; ;
- .
ADDITIONAL NOTES BY VS
These vyUhams reveal themselves explicitly some times and let us comprehend
them through inference at the other times; then there are occasions, when
these guNAs are in an evolving state (present continuous) and finally there are
VyUhams, where the GuNAs are in a fully revealed state.















57
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 40

4 l|+ l|T 9'Tl 4l-4l( l+l|(Tl|+ 4
BPlB-4lB6F6 9l l6 lt4 |4|446 +
|
||
yugAni trINi shaNNaam yAnyAhu jn~AnAdikAni vai |
samAsavyAsatasteshAm cAturArAtmyam vivicyate ||

58
s
a
d
a
g
o
p
a
n
.
o
r
g

:
,
( combinations ) .
.
:
-
. , ;
, ; ,
.
:
1. , 16
T - 97 |Ft4 6 - 9P6P |6 F64 4l
66|NUF6 9l |4 4 |( || -
: :
:|
guNai: shaDbhistvetai: prathamatara mUrti: tava babhau
tatastrisrasteshAm triyuga yugaLai: hi tribhirabhu: |
---VaradarAja stavam, Slokam 16
:
!
. (,
, )
.


59
s
a
d
a
g
o
p
a
n
.
o
r
g

2. S , 2:39
9l7 '4llB ( 4- 9 |6 B 4l+ P l 4l 4l7l6
4l l6 B9 TFt4 (|B |46+ 9 HlNP H4 4l4l 6
9H +FB Pl +4|B 4+ H|6 =l 5|+6&-
|4HlT- 9l|B 6t4 P4|B 6l -4 G \l|l=+
:

:
Sa Sf
:
S :
:
||
shaaDguNyAt vAsudeva: para iti
sa bhavAn muktabhogyO balADhtyAt
bOdhAt sankarshaNa: tvam harasi
vitanushe SAstram aiSvarya vIryAt |
pradyumna: sargadharmau nayasi ca

60
s
a
d
a
g
o
p
a
n
.
o
r
g

bhagavan Sakti tejO anriruddha:
bibhrANa: pAsi tatvam gamayasi ca
tathA vyUhya rangAdhirAja ||
:
! .
.
, .
,
.
, .
ADDITIONAL NOTES BY VS:
All the six guNAs are revealed by Para VaasudEvan in His vyUhA form. Rest of
the three vyUhams have a set of two guNams each. For instance, SankarshaNan
has the two guNams of Jn~Anam and Balam; Pradyumnan has aiSvaryam and
Veeryam; aniruddhan has Sakthi and tEjas. KurEsars Sri VaradarAja stavam
(slOkam 16) and ParAsara Bhattars Sri RangarAja Stavam (slOkam 2.39) have
elaborations on these division of guNams among the FOUR VyUha Moorthys.
In Para VyUham, Brahman has all the six guNams and is enjoyed by the Mukta
jeevans and nitya sooris. In SankarshaNa vyUham endowed with Jn~Anam and
Balam, Brahman is engaged in SamhAram (dissolution) of the created Universe.
In Pradyumna VyUham empowered by aiSvaryam and Veeryam, Brahman is
responsible for Creation. In the aniruddha vyUham, the associated guNams are
Sakti and tEjas. His vyApAram (activity) is sustenance.





61
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 41

Malayappa Swamy neerAnjanam
BPF6-4F6 ( + Tl+l 6H 4P
|4446 4(l Bl P Hl-6l4ll6 lt46l+
|
: ||
samasta vyasta bhetena guNAnAm tat yugatrayam |
vivashyate yadA sA me SAntAyA: cAturAtmyatA ||
:

.

62
s
a
d
a
g
o
p
a
n
.
o
r
g

. (
. ,
. -
.)
ADDITIONAL NOTES BY VS
These three pairs of guNams can exist together as the defining six guNams in
the case of Para VaasudEvan. They exist in a tranquil state in this vyUha
Moorthy. They exist as separate pairs of guNams in the other three vyUha
Moorthys. In the Para VaasudEva vyUham state, there is no difference between
Lakshmi and Her Lord. Therefore, this Para state is recognized as Lakshmi
nArAyaNan.














63
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 42
HlT 6l+l4 4l|9 Tl+l T-9+lT 6P
l6 lt4|P( 9l( - Hl-6l4lF6x4|-6Tl-+
|
: : ||
AkrtIranaavekshyApi guNAnAm kalpanAkrtam |
cAturAtmyam idam prAhu: SAntAyA: tattva cintakA: ||
:
,

-
.
ADDITIONAL NOTES BY VS
The learned ones use their jn~Anam about my GuNams to recognize My Para
VaasudEva state. They do not need any help from knowledge about My
appearance (form) or anything related to it to comprehend my existence with
all the PradAna GuNams in the Para (VyUha VaasudEva) state.






64
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkams 43 & 44

7ll-6l|6Hl-6l-P 9l PP -9lH 4
4P-4 6(lH P l6 lt4PP |6 P6 +
|
||
SAntAti SAntAt unmeshO mama rUpAt yugatraye |
kramavyaktam tadAdyam me cAturAtmyamamaUrtimat ||

65
s
a
d
a
g
o
p
a
n
.
o
r
g

H6\P|+( 74 |+-B Bx4P-44P
B|-Pll4 7-P 9- BlHl P Hl-66l4 |6-+
: |
: : ||
atarangam anirdeSyam ni:sattam sattvam avyayam |
saccinmAtrAkhya unmesha: sAdyA me SAntatAcyuti: ||
) : 43 , 44 (
,

.
. . .
, .
.
ADDITIONAL NOTES BY VS
Thus, the three pairs linked to the six guNams unite to reveal my Para
VaasudEva state for those who reflect deeply on Me. It is not easy to explain
how the Para VaasudEva state blossoms forth and manifests itself. It is made
up of Suddha Sattvam. It is not easy to experience it based on description. Sat
in Sattvam has to be understood as being constituted by Jn~Anam. Para
VaasudEva state is my first vyUha Moortham that is being manifested.



66
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 45

-4l+4l4l4l 9 4 B9 TltP|+
|6TlT4tB4l |4Tll P|4 |6U|6+
|
||
vyakta jn~Ana balAkyAyAm pUrvam sankarshaNAtmani |
tilakAlakavat sarvO vikArO mayi tishThati ||

67
s
a
d
a
g
o
p
a
n
.
o
r
g

:

.
,
.
ADDITIONAL NOTES BY VS
The pair of GuNams - Jn~Ana and Balam - unite to manifest as SankarshaNan,
my second VyUha Moortham. Like the dots in the human body which stay in an
explicit and hidden manner, all the worlds are present in my SankarshaNa state
as partly explicit and partly hidden.






68
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 46
6-Pl B9 TltPl+l |4l +4 4 l-
F44 l|P T6 t4P |-P9-6l 66- 9P +
: |
: ||
tanmAm sankarshaNa AtmAnAm vidurjn~Anabale budA: |
svayam grhNAmi kartrtvam unmishantI tata: param ||
:

.
, , .
ADDITIONAL NOTES BY VS
The scholars understand clearly the Jn~anam and Balam associated with My
SankarshaNa state. After that, I start slowly to reveal Myself and initiate my
activities.







69
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 47

9H V |6 PlPl( - B4l Hl 6+l 6(l
4 9FT |6 -9 6|FP H4 4l4 4l -+
: |
: ||
pradyumna: iti mAmAhu: sarvAthadyOtanIm tadA |

70
s
a
d
a
g
o
p
a
n
.
o
r
g

yugam prasphuritam rUpam tasmin aiSvarya vIryayO: ||
:
.
.
.
ADDITIONAL NOTES BY VS
In the Pradyumna VyUha form, the two guNams of aiSvaryam and Veeryam are
explicitly and completely manifested by Me.














71
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 48

66F64l |44lH1t4l -l4 Hl |Tl9 4l
4 74Pl+l|+6&l4l |6l 6x4Tl |4( -+
|
: ||
tata: tayA kriyASaktyA labdhAveSA cikIrshayA |
yujyamAna aniruddhAkyAm lambhitA tattva kovidai: ||
:
,
.
.

72
s
a
d
a
g
o
p
a
n
.
o
r
g

ADDITIONAL NOTES BY VS
As I start initiating My activities, My Sankalpa state serving as the foundation
for all chEtanAcEtanams is revealed. In this state, I am known as aniruddhan.








73
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 49
H4Fl- 4PHl P 6l- B 9 |8F4U=ll-
|6Ul PP F4l4l4l |4l+ H4 H4-+
: : : |
: ||
avasthA: kramaSo me tA: sushupti svapna jAkarA: |
tisrO mama svabhAvAkhyA vijn~Ana aiSvaraya saktaya: ||
:
- ,
, .
, .
:
.
.
. .
, ,
.
ADDITIONAL NOTES BY VS
Thus, my external manifestations in different stages are recognized as the
states of Sushupti, Svapnam and Jaagrath. In these three states, my three
guNams - Jn~Anam, aiSvaryam and Sakti - are revealed.
Sushupti is the deep sleep without dreams; svapnam is dream state. Jaagrath is
the awake state. Sushupti is connected to Para VaasudEva state; svapna state
is linked to SankarshaNa vyUham and Jaagrath state is associated with
Pradyumna VyUham.

74
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 50
7|-P9-t4- 9 x44 T 9|Tl|6 6l-
4 4l4 6l 6 = t4 6 T4P +
: : |
||
unmishantya: prthaktattva trayeNa parikIrtitA: |
balam vIryam tathA teja ityetattu guNatrayam ||
:
,
.
,
.
ADDITIONAL NOTES BY VS:
The rest of the three principal guNams from the group of Six - Balam, Veeryam
and tEjas -- serve as support and companion for the other three principal
guNams (Jn~Anam, aiSvaryam and Sakti). Latter three guNams serve as
support and companion for the former three guNams in the SankarshaNa,
Pradyumna and aniruddha vyUhams.




75
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 51

Malayappa Swamy in ParavAsudeva thirukkOlam
~PlH4Hll4l4 l+l( 69B= +P
t Hl-6l |(6l4Fl4 (= 9l PP+
|
||
SramAdyavadyAbhAvAkhyam jn~AnAde: upasarjanam |
ittham SAntOditAvasthAdvaya bhedajushO mama ||
:
,
.

76
s
a
d
a
g
o
p
a
n
.
o
r
g

- ,
.
ADDITIONAL NOTES BY VS
My three guNams Balam, Veeryam and tEjas -- remove the dhOshams of
fatigue et al. Therefore they are in pairs. The tranquil state, where every thing
is in perfection is Para VaasudEva state. The other three vyUham states are
for engagement in kriyAs.



77
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 52
F4Pl |P BP lBl + (l4l4 |4
9l4l 4( TT6 -4 46 T t4l 44l G(P +
|
||
svadharmOrmisam ullAsO na bedAyAmbuderiva |
prAyO yad guNakartavye varte krtyA yayA hi haham ||
:
. ,

. ,
,
.
ADDITIONAL NOTES BY VS
In the waves that break in the ocean, there are no variations. Similar to that,
there are no variations in the different states that I adopt for Jagath Srushti.
If a particular combination of GuNams is needed to complete a task, I adopt
that combination and stay in that chosen state to complete that particular
activity.





78
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 53
6 6( T4 P 6 PP -964l 46
H6l l+4 ( 4- B9 T 7(l4 6 +
|
: ||
tatra tadguNayugmam tu mama rUpatayOcyate |
atO jn~Anabale deva: sankarshaNa udIryate ||
:
, ,
.
ADDITIONAL NOTES BY VS
In this context, when Jn~Anam is united with Balam, I stay as SankarshaNan.





79
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 54

SrIranganAthanr in mOhini alankAram (Thanks:SrI Murali Bhattar)
9 H4 4l4 9H Vl 5|+6&- H|6 =Bl
HlHFt4|9l7 '4l O6x4l9 T |F6l +
: |
||
aiSvarya vIrye pradyumnO aniruddha: Sakti tejasI |
Adyastva binna shADguNyO brahmatattva prtak sthitau ||

80
s
a
d
a
g
o
p
a
n
.
o
r
g

:
,
.
,
, .
ADDITIONAL NOTES BY VS
When aiSvaryam and Veeryam need to be united, I stay in the VyUha state of
Pradyumnan; when Sakti and tEjas need to be united to perform an activity,
then I take on the VyUha state of aniruddhan. At the beginning, when there are
no differences, all the six pradAna guNams stay united, I am in a state of union
with Brahman. This is the Para VaasudEva state.





81
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkams 55 & 56
9Tl 5-4+ +4l (l4 4l 4 Hl 4l |(| T -
+- 946 6 4 9 7l|( (4l+ +
: |
|
ekO api anunayaudArya kraurya sauryAdibhi: guNai: |
naTa: pravartate yadvadvesha ceshTAdi bhedavAn ||
6( Tl|9 B 4l( l+H1t4l|(| T -
B9 Tl|(Bl4 = l T|(6 -B4l+
: : |
||
tadvedakAshi sa eva aham jn~Ana SaktyAdibhi: guNai: |
sankarshaNAdi sadbhAvam baje lokahitepsayA ||
: (55, 56)
,
- , , -
. ,

. .


82
s
a
d
a
g
o
p
a
n
.
o
r
g

ADDITIONAL NOTES BY VS
In a drama, an actor puts on different clothing and weapons and acts to
demonstrate the various emotions of the character like heroism, generosity and
valour. Similarly, I reveal the guNams of Jn~Anam and sakti in my SankarshaNa
vyUha roopam for the benefit of the people of the world.

















83
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 57
4PH- 94l t9||F|6|- 9l'4+ (-
94l =+Pl-4 HlNHlNl 6tT -+
: : : |
: ||
kramaSa: praLaya utpatti sthitibhi: prANI anugraha: |
prayOjanamathAnya: ca SAstra SAastrArtha tat phalai: ||
:
, ,
. ,
, ,
( )
.
ADDITIONAL NOTES BY VS
The beings of the world keep revolving in the whirlpool of Pralaya (dissolution),
Srushti (Creation) and existence. I stay in VyUha roopams like SankarshaNan
to bless the beings of the world with knowledge about the Saastrams and the
meanings of those Saastrams and to lift them out of their sufferings.




84
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 58

(HlF6 4 B 9-t4lHl6 -4 ( 5|9 4 6
|44l5+-6-9F6 9T+lPGl |4l-+
: |
: ||
daSAsturya sushuptyAdyA: caturvyUhe api lakshyet |
vibhava: anantarUpa: tu padmanAbhamukhO vibhO: ||
:
,
.
.
ADDITIONAL NOTES BY VS
Therefore, VyUhams, sushupti et al remain as My vyUha states. The Vibhava
state of the Parabrahman, who is present everywhere starts with
PadmanAbhan.

85
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkam 59
H|+6&F4 |4F6ll (|H 6F6F4 Blx46
Hl |9 l |TTl 4l Bl 4l|46ltP+lP +
|
||
aniruddhasya vistArO darSitastasya sAttvate |
arcapi laukikI yA sA bhavad bhAvita AtmanAm ||
:

.
.
ADDITIONAL NOTES BY VS
The Saatvata samhitA of PaancharAtram deals at great length with the
aniruddha vyUha state. This samhithai elaborates in great detail the archA
state of the Parabrahman (archa state is one of the five states of the
Brahman; the others are Para, VyUha, Vibhava, archA and antaryAmi).








sadagopan.org
86


SrIrangam Panguni uttaram Serthi Sevai

87
s
a
d
a
g
o
p
a
n
.
o
r
g

SlOkams 60 & 61
P-P- H-4lBltBl|9 9l7 '4|4(l
9lHl 4Bl+ 5|FP-PP -96 74 +
|
||
mantra mantreSvara nyAsAt sa api shADguNya vigrahA |
parAdyarcAvasAne asmin mama rUpa catushTaye ||
6 4l H4Fl |4 4l 6l4 H &9&|6-
9 ( + |4 4 6 (|44l-6P+
H & 6 t4l Pl PP H4 |+HlP4+
: |
||
||
turAdyavasthA vijn~eyA itIyam Suddhapaddhati: |
Ishad bhetena vijn~eyam tat vyUha vibhavAntaram ||
Suddhetaram tvathO mArgam mama Sakra niSAmaya ||
:
,
.
,
.

88
s
a
d
a
g
o
p
a
n
.
o
r
g

.
. !
.
:
49 ,
. ,
.
ADDITIONAL NOTES BY VS
Oh IndhrA! Through the power of different mantras and the particular
Moorthys, the archA vigrahams acquire and display the six cardinal / principal
guNams. These guNams start with Para VaasudEva state and end in the VyUha
states. The one state beyond the Sushupti, Svapna and Jaagrath is the turIyA
state, the three vyUha states beyond Para become included in the turIyA
state. There is very little difference between the Vibhava and the VyUhA
states. Oh IndhrA! Let Me now instruct you on the three guNams.
SrI devyai nama:
+ |6 ~l9llBl Pl6- H &Pl 9TlHl +lP |6l4l 5\4l4-+

dvitIya adhyAya: sampoorNam
Thus concludes the second chapter of SrI PaancharAtra Lakshmi tantram
named Suddha Maarga PrakAsam

(ADYAYAM 3 TO BE CONTINUED)


89
s
a
d
a
g
o
p
a
n
.
o
r
g

REFERENCE SOURCE FOR FURTHER READING
1. Krishnamacharya, V. editor. Laksmi-Tantra, A Pancaratra Agama.
Madras: The Adyar Library and Research Center, 1959.
2. In addition, V. Krishnamacharya wrote a valuable Sanskrit
introduction to the Laksmi Tantra. This introduction has been
translated into English in the following book. Varadacharya, V.
Laksmimahima, The Glory of Laksmi (English rendering to Pandit V.
Krishnamacharya's Sanskrit Bhumika to the Laksmi Tantra). Pondicherry,
1996.
3. Professor Sanjukta Gupta has translated the Laksmi Tantra into
English, based on V. Krishnamacharya's critical addition.
Gupta, Sanjukta. Laksmi Tantra, A Pancaratra Text. Leiden: E. J.
Brill, 1972. This book has been reprinted by Motilal Banarisidass in 2007)
4. The Pancaratra scholar Professor H. Daniel Smith wrote about the
Laksmi Tantra in: Smith, H. Daniel. A Descriptive Bibliography of the Printed
Texts of the Pcartrgama. Baroda: Oriental Institute. Gaekwad's
Oriental Series. no. 158. 1975.
5. Lakshmi Tantram - authored by Dr. Sudhakar Malaviya - published by
Chowkhamba Sanskrit Series Office, oriental Publishers & distributors,
Varanasi - 221001.






90
s
a
d
a
g
o
p
a
n
.
o
r
g










91



















S
a
d
a
g
o
p
a
n
.
o
r
g

Sundara simham - ahobila mutt






92
S
a
d
a
g
o
p
a
n
.
o
r
g

I>
SUNDARASIMHAM SERIES OF EBOOKS
(http://www.sundarasimham.org/e-books.htm)
(The titles below are hyper-linked to individual eBooks. If the pointer is placed over
the text and clicked, you can access the titles online)

eBook # Title eBook # Title
1 SrI Stuti 17 Vegasethu stOtram
2 BhU Stuti 18 Panniru nAmam
3 Godha Stuti 19 RAmAnujar Chronology
4 HayagrIva Stotram 20 Charama Surukku
5 Raghuveera Gadyam 21 AahAra Niyamam
6 ParamArta Stuti 22 Gopala Vimsati
7 Sudarshana Ashtakam 23 Navamani MAlai
8 kAmAsikAshtakam 24 Thirumanthira Churukku
9 AshtabhujAshtakam 25 PAdukA Satakam
10 Garuda Dandakam 26 Amruta Ranjani
11 Thirucchinna mAlai 27 PradAna Satakam
12 Arutta Panchakam 28 DevarAjAshtakam
13 Dvaya Churukku 29 HayagrIva Panjaram
14 VairAgya Panchakam 30 GeetArtha Sangraham
15 DasAvatAra slOkam 31 Adaikala Patthu
16 DayA satakam 32 Azhagiyaingar Thaniyans
93
PadukA Sahasram
S
a
d
a
g
o
p
a
n
.
o
r
g


eBook # Title eBook # Title
33 Paramatha Bhangam 54 NacchiyAr Thirumozhi
34 Prabhanda SAram 55 Pillayandhadhi
35 Nrusimha PanchAmrutham 56 Chitra DesikIyam
36 Vaishnava Dinasari 57 SaraNAgati Deepika
37 Mey Viratha Manmiyam 58 Paramapada Sopanam
38 Guna Ratna kOsam 59 Sri Bhashyam Vol1
39 Abheeti Stavam 60 Sri Bhashyam Vol2
40 Mummani KOvai 61 Vaikuntha Stavam
41 Sandhya Devathaas 62 Thiruppavai
42 Injimedu Azhagiya Singar 63 Tattva Padhavee
43 43rd Pattam Jeer 64 Agaramanimaala Stotram
44 44th Pattam Jeer 65 Mangalya Stavam
45 Prakrutam Azhagiya Singar 66 HayagrIva SahasranAmam
46 Rig UpAkarma 67 Narasimha AvatAram
47 Yajur UpAkarma 68 Rahasya Navaneetham
48 SAma UpAkarma 69 Rahasya Padavee
49 Stotra Ratnam 70 Thiruppalliyezhuchchi
50 Amruta svAdini 71 SaranAgathi (Tamil)
51 AdhikAra Sangraham 72 Dehaleesa Stuti
52 Thirumanjana Kattiyam 73 Purusha SUktham
53 SrI Stavam 74 Desika Darsanam
94
S
a
d
a
g
o
p
a
n
.
o
r
g


eBook # Title eBook # Title
75 Bhagavad dyAna sopanam 95 Sri Venkatesha Ashtottaram
(Brahmanda Puranam)
76 SubhAshita Neevi 96 Sri Venkatesha Ashtottaram
(Varaha Puranam)
77 NaimisAranyam 97 Famous Five
78 AparyAptAmrutha sopanam 98 Arithmetic and Almighty
79 A Day in Sri Matam 99 Peerless Preceptor
80 ThiruppallANDu 100 SrI Lakshmi Sahasram
81 Thiruvellur 101 Sri Venkatesha Sahasram
82 Vedams ad upanishads 102 PadukA Sahasra Yantrams
83 Thiruviruththam 103 ThirunedunthanDakam
84 ThiruvAsiriyam 104 ThirukkurunthanDakam
85 Periya thiruvandhadhi 105 ThiruvezhukURRirukkai
86 Thiruvaimozhi 106 Manthra Pushpam
87 Desika Sahasranaamam 107 Virodha ParihAram
88 Satha DUshani 108 Oppiliappan vaibhavam
89 Tattva Muktha kalApam
90 Chillarai Rahasyam
91 Srimad RahasaTrayaSAram
92 Fabulous Four
93 Sudarashana Vaibhavam
94 Sri Venkatesha Sooktis
95
Vedams and upanishads
S
a
d
a
g
o
p
a
n
.
o
r
g

ahObilavalli - Chenchulakshmi thAyAr - ahobilam



96
S
a
d
a
g
o
p
a
n
.
o
r
g

I>
AHOBILAVALLI SERIES OF EBOOKS
(http://www.ahobilavalli.org/ebooks.htm)
(The titles below are hyper-linked to individual eBooks. If the pointer is placed over
the text and clicked, you can access the titles online)

eBook # Title eBook # Title
1 DanurmAsa ArAdanam 17 Thiruvellarai
2 SALagrama ArAdanam 18 Achyutha Satakam
3 Mukunda MAlA 19 Sundara kANDam
4 VAsantika parinayam 20 RanganAtha Mahimai Vol 1
5 SampradAya parisuddhi 21 RanganAtha Mahimai Vol 2
6 ThiruppAvai 22 RanganAtha Mahimai Vol 3
7 YatirAja Saptati 23 RanganAtha mahimai Vol 4
8 AthimAnusha Stavam 24 Thiru Vaikunta Vinnagaram
9 Anjali Vaibhavam 25 Thiru ThevanAr Thogai
10 ThiruvellakuLam 26 Thiru Semponsei Koil
11 DevanAyaka Pancasat 27 Thiru Arimeya Vinnagaram
12 NyAsa Dasakam 28 Ramanusar nURRandhAdhi
13 NyAsa Tilakam 29 VishnuSahasranAmam Vol1
14 NyAsa Vimsati 30 VishnuSahasranAmam Vol2
15 PeirazhwAr krishnAnubavam 31 VishnuSahasranAmam Vol3
16 AmalanAthipirAn 32 VishnuSahasranAmam Vol4
97
S
a
d
a
g
o
p
a
n
.
o
r
g


eBook # Title eBook # Title
33 VishnuSahasranAmam Vol5 54 Bhagavan nAma sahasram - 2
34 VaradarAja Pancasat 55 Bhagavan nAma sahasram - 3
35 Vishnu SUktham 56 Apamarjana Stotram
36 ThirutheRRiambalam 57 PerumAL Thirumozhi
37 Varaha Puranam 58 Jitante Stotram - Vol 1
38 Vasudeva PunyahavAcanam 59 Jitante Stotram - Vol 2
39 Samaveda PunyahavAcanam 60 Jitante Stotram - Vol 3
40 Brahmotsavam 61 Jitante Stotram - Vol 4
41 Homa Havis and Yajna 62 Sri Varadaraja stavam
42 Raghava YadavIyam 63 Acharya Panchasat
43 Yadavabhyudayam 64 Bhagavan Gunaratnasatakam
44 Lakshminarayana Hrdayam 65 Garuda Panchasat
45 RAmAshtaka Kritis 66 Rangaraja Stavam Vol 1
46 HanUmath vaibhavam 67 Rangaraja Stavam Vol 2
47 Manasa Aradanam slokam 68 Sundarabahu Stavam Vol1
48 Ekadashi & other vrtams 69 Abhaya Pradana Saaram
49 Mahalakshmi Kritis 70 Tattva Nirnayam Vol1
50 Ahobila Divya Desam 71 Tattva Nirnayam Vol 2
51 VaradarAja panchakam 72 Bhishma Stuti
52 SadAchAryAs 73 SrI SUktham
53 Bhagavan nAma sahasram - 1 74 Prapanna Paarijaatam
98
S
a
d
a
g
o
p
a
n
.
o
r
g


eBook # Title eBook # Title
75 Nikshepa Rakshai 95 Catussloki
76 Vedanta Desika Prapatti 96 Sri UpakAra Sangraham - Pt 2
77 Trayamidam Sarvam 97 Sri UpakAra Sangraham - Pt 3
78 Srinivasa Kalyanam(PPT) 98 Roles of LakshmaNa
79 Sankalpa Sooryodayam 99 PurandaradAsa Kritis on
SrinivAsar
80 Krishna karnamrutam 100 SrI Lakshmi Tantram - Vol 2
81 Desika Prarthanashtakam 101 ThirumAlai aRivom
82 SrI Lakshmi Tantram (Vol1) 102 Sareeraika Suprabhatam
83 Sri Upakara Sangraham Pt.1
Vol-1
103 Ashtasloki
84 Sri Upakara Sangraham Pt.1
Vol-2
104 Tatparya Ratnavali
85 Thiruppullani mahimai 105 SrI Srinivasa Vaibhavam
86 Panchayudha Stotram 106 Swamy Desika Vigraha
DhyAnam
87 Dvadasa naama Stotram 107 Swamy Desika MangaLam
88 Hamsa Sandesam 108 Pancha BrundAvanam of
Poorva Azhagiya Singars
89 Dvadasa naama panjaram
90 Swami Desikan & Tiruvaimozhi
91 Srimad Rahasyatraya Saara
Saaram - Vol 1

92 Srimad Rahasyatraya Saara
Saaram - Vol 2

93 Srimad Rahasyatraya Saara
Saaram - Vol 3

94 ThirukkAvaLampADi
99