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SrIvishNu sahasranAmam – 62 (Names 611 to 620)

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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611) SrImathAm vara: (श्रीमतां वरः)

bhagavAn is the recipient of SrI mahAlakshmi’s affectionate sight at all times. Even the dhEvas like brahmA, indhra et al, who have attained such superior positions due to her glances have only been subject to her glances in miniscule amounts and only momentarily. Whereas bhagavAn is glanced by her at all times with all affection.

This is shown in the scriptures thus:

“Oh maithrEya, SrI mahAlakshmi – adorned with white robes and beautiful garlands and divine jewellery – attained the divine seat of SrI hari’s chest even as all dhEvas were mere onlookers. Having been glanced by her – who was thus seated in SrI hari’s chest, all the dhEvas attained contentment right then” et al.

Thus, he is called ‘SrImathAm vara:’ – the most superior amongst those who are glanced by SrIdhEvi.

Etymology: The one who is superior amongst the dhEvas – who are recipients of SrI mahAlakshmi’s gracious glance – is called ‘SrImathAm vara:’.

दॆवानां श्रीमतां श्रॆष्ठः श्रीमतांवर उच्यतॆ |

श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः ।
श्रीधरः श्रीकरः श्रॆयःश्रीमान् लॊकत्रयाश्रयः ॥ ६५ ॥

612) SrIdha: (श्रीदः)

bhagavAn keeps showering the wealth of ever new and causeless love upon SrI mahAlakshmi at all times. Thus, he is called ‘SrIdha:’ – the bestower of wealth.

This means that he is verily the life force of SrI mahAlakshmi. She also gets the name ‘SrI:’ (श्रीः) only because of her taking refuge under his feet.

Her nature is clearly shown in SrI rAmAyaNam thus: “Oh rAma! SItha and I cannot live even for a few minutes without you, just like fish taken out of water” (lakshmana says this while leaving for the exile).

This is also supported in other scriptures thus:

  • “She is ever inseparable from vishNu”
  • “SIthA is indeed inseparable from me, just as the rays are inseparable from the sun”
  • “I am inseparable from rAma, just as the rays are inseparable from the sun”, etc

Etymology: He who bestows the elixir of his divine love to SrIdhEvi SrI mahAlakshmi is called ‘SrIdha:’.

यॊsसौ श्रियै स्वप्रणयरसदः श्रीश ईरितः |

613) SrISa: (श्रीशः)

As hailed in SrI rAmAyaNam saying “He is the principal wealth of SrI mahAlakshmi herself”, bhagavAn is himself the bestower of SrI mahAlakshmi’s stature. Thus, he is called ‘SrISa:’ – the lord of SrIdhEvi.

Alternately, it can also be said that SrI mahAlakshmi herself is the mistress of bhagavAn (in other words, bhagavAn lets himself to be ruled by SrIdhEvi). She only drives him in all states (whether during creation, sustenance, or destruction, or even in the matter of granting mOksham). Thus also, he is called ‘SrISa:’ – the one who is ruled by SrIdhEvi.

This is supported by scriptural statements thus:

“SrI mahAlakshmi primarily binds bhagavAn by her divine qualities, and also with her supernaturally beautiful vigraham (divine body). She also possesses a superior nature with which she supports bhagavAn in all his deeds, and also shows her natural and eternal subservience unto him at all times. In all ways mentioned herein, she always stays very close to bhagavAn at all times”

The pAncharAthra Agama gives her a divine name “pumpradhAnESvarESvarI” (पुंप्रधानॆश्वरॆश्वरी), meaning “the mistress of all jIvAthmas (chith), prakruthi (achith) as well as ISvara (paramAthmA)”.

Etymology: bhagavAn is called ‘SrISa:’ due to his lordship over SrIdhEvi herself. Alternately, he is called ‘SrISa:’ since he is ruled by SrIdhEvi herself.

श्रीशः स श्रिय ईशत्वात् ईशा श्रीरस्यॆति वा |

614) SrInivAsa: (श्रीनिवासः) (also repeated in 185)

Just as a divine creeper is supported by kalpaka vruksha (a divine tree – popularly referring to the coconut tree), so also bhagavAn is the resting place for SrI mahAlakshmi at all times. Thus, he is called ‘SrInivAsa:’ – the residence of SrI mahAlakshmi.

Etymology: Since bhagavAn is the resting place or the refuge of SrI mahAlakshmi at all times, he is called ‘SrInivAsa:’.

नित्यॊपघ्ननिवासत्वात् श्रीनिवासः श्रियः स्मृतः |

615) SrInidhi: (श्रीनिधिः)

SrI mahAlakshmi is safely placed and protected in the divine chest of bhagavAn, just like a garland of valuable gems is safeguarded in a jewel chest. Thus, bhagavAn is called ‘SrInidhi:’ – the one who safeguards SrIdhEvi like a divine jewel in his chest.

Etymology: bhagavAn is called ‘SrInidhi:’ since SrI mahAlakshmi is safely placed in his heart at all times (like safeguarding a valuable jewel).

श्रीरस्मिन् निहिता नित्यं श्रीनिधिः परिकीर्तितः |

616) SrIvibhAvana: (श्रीविभावनः)

SrI mahAlakshmi is herself the cause for bhagavAn’s glories, splendour and fame. Thus, he is called ‘SrIvibhAvana:’ – the one who is manifest due to SrIdhEvi.

mArIcha hails this trait in SrI rAmAyaNa thus: “His valour is truly unfathomable, to whom that jAnaki belongs”

Etymology: He, unto whom SrIdhEvi herself is the cause of all splendour and fame, is called ‘SrIvibhAvana:’.

श्रीः प्रख्यॊपाख्ययॊर्हॆतुः यस्य स श्रीविभावनः |

617) SrIdhara: (श्रीधरः)

The inseparability of bhagavAn and SrI mahAlakshmi is shown in this divine name. Just as brilliance is natural to a gem, just as fragrance is inherent to a flower, just as cool rays are natural to the moon, and just as sweetness is inherent in nectar, so also bhagavAn inherently bears SrI mahAlakshmi in his divine chest. Thus, he is called ‘SrIdhara:’ – the one who bears SrIdhEvi in his chest.

In SrI rAmAyaNa, this trait is hailed thus: “SIthA can never be separated from rAma, just as the personality of a person cannot be separated from him”

Etymology: He who inherently bears SrI mahAlakshmi on his chest at all times – akin to the nectar, a gem, the moon and a flower bearing sweetness, brilliance, coolness and fragrance respectively – is called ‘SrIdhara:’.

रुच्यर्चिःकौमुदीगन्धान् सुधारत्नॆन्दुपुष्पवत् |

श्रियं धरति नित्यं यः श्रीधरः स तु कीर्तितः ||

618) SrIkara: (श्रीकरः)

Just as seen in his ‘para’ form (in the preceding divine names), bhagavAn maintains his inseparability with SrI mahAlakshmi even in his other forms such as ‘vyUha’, ‘vibhava’, ‘antharyAmi’ and ‘archA’. In all these forms, he accepts SrI mahAlakshmi as his consort in her respectively befitting forms.

The root ‘krunj’ कृञ् (to do) gets the ‘ta:’ (टः) adjunct as per grammatical rules, resulting in this divine name, thereby indicating bhagavAn’s nature of making her born in conformity with himself.

This is gloriously hailed by parAsara maharishi in SrI vishNu purANam thus: “Oh maithrEya! SrI mahAlakshmi is born with a ‘dhEva’ body when bhagavAn incarnates amongst dhEvas. When bhagavAn is born amongst humans, she also takes a human form. She was born as SIthA when he incarnated as rAma, and she took the birth of rukmiNi when he was born as krishNa. In whichever form he manifests himself, she also accompanies him in a complying form, and thus is ever inseparable from him”

Etymology: He is called ‘SrIkara:’, who makes SrI mahAlakshmi also born in various forms complying with himself in all his manifestations such as vyUha, vibhava, et al (including antharyAmi and archA). This seven lettered manthra confers wealth upon the chanters.

व्यूहादिष्ववतारॆषु स्वानुरूपां करॊति ताम् |
श्रियं यॊsसौ श्रीकरः स्यात् मुन्यर्णः श्रीकरॊ मनुः ||

619) SrEya:SrImAn (श्रॆयःश्रीमान्)

SrI mahAlakshmi, unto whom all individual souls surrender in order to attain all of their desired wealth, is called ‘SrEya:SrI:’ (श्रॆयःश्रीः). Since that SrI mahAlakshmi (SrEya:SrI) is herself eternally inseparable from bhagavAn, he is called ‘SrEya:SrImAn’.

SrI rAmAyaNa and other scriptures hail SrI mahAlakshmi’s compassion thus:

  • “This daughter of janaka – mythili by name – is pleased by simply prostrating before her. She alone can protect all of us rAkshasis from great danger”
  • “A healthy body, material wealth, destruction of enemies and all sorts of happiness are all easily attained by pleasing SrI mahAlakshmi”
  • “She is the bestower of the fruit of mOksham”
  • “…from whom I shall attain gold, cows, horses and men (workers)”
  • “…that SrIdhEvi, who is the most benevolent, and who is worshipped even by dhEvas”, etc

Etymology: That SrIdhEvi who is eligible to be surrendered to in order to attain any desired wealth is called ‘SrEya:SrI:’. Since she is in eternal union with bhagavAn, he is called ‘SrEya:SrImAn’. This eight lettered manthra is capable of conferring all desires of the chanter.

श्रॆयसॆ श्रयणीया श्रीः श्रॆयःश्रीः नित्ययॊगिनी |
श्रॆयःश्रीमानसावस्य वस्वर्णः पुरुषार्थदः ||

620) lOkathrayASraya: (लॊकत्रयाश्रयः)

Being eternally united with SrI mahAlakshmi as shown in all the previous divine names, since bhagavAn is the father and the refuge for all individuals, he is called ‘lOkathrayASraya:’.

SrI vishNu purANa hails thus: “Oh mahAlakshmi! You are the mother of all worlds, and the lord of lords SrI hari is the father of all”

Etymology: Being associated with SrIdhEvi – the mother of all worlds, he who is the refuge of all individuals like a father is called ‘lOkathrayASraya:’. This ten lettered manthra protects the chanters from all evils.

श्रिया सह जगन्मात्रा पितृवत् सकलाश्रयः |
लॊकत्रयाश्रयः स स्यात् दशार्णॊ रक्षकत्वदः ||

स्वक्षः स्वङ्गः शतानन्दॊ नन्दिर्ज्यॊतिर्गणॆश्वरः ।
विजितात्मा विधॆयात्मा सत्कीर्तिश्छिन्नसंशयः ॥ ६६ ॥

adiyen srinivasa raja ramanuja dasan

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SrI VEnkatAchala mAhAthmyam

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

alarmElmangai uRaimArbhan thiruvadigaLE Saranam 

alarmElmangaith thAyAr, Sri Srinivasan, AzhwArs, Sri bhAshyakArar and Sri MaNavAla mAmunigaL – thiruvEnkatam

Sri SrinivAsa, who has creation, sustenance and deluge of the universe as his sport, resides atop the sacred hills of thiruvEnkatam also known as thirumalai thiruppathi. In SrivaishNava sampradhAya, three dhivyadhESams are hailed as kOyil, thirumalai and perumAL kOyil respectively. Among these, kOyil refers to SrIrangam , perumAL KOyil refers to SrI varadharAja swAmi temple – kAnchIpuram and thirumalai refers to the sacred hill shrine atop which Srinivasan resides with SrI (mahAlakshmi). Sriman nArAyaNa, has descended along with periya pirAtti, out of his unconditional mercy on chEthanas (sentient beings), to show  his pUvArkazhalgal  (His lotus feet is referred thus in this dhivyadhESam) to us and resides here in thirumalai along the banks of thirukkonEri – swAmi pushkariNI (the sacred pond or primary thIrtha of this dhivyadhESam).  Innumerable devotees surrender unto his lotus feet in thirumalai hailing him as their sole refuge, as declared in “kalau vEnkatanAyaka:”. The Sruthi, smruthi, ithihAsas and purANas hail SrI SrInivAsa, his sacred hill thirumalai and the nature of this dhivyadhESam to a very great detail. Among these, the compilation of the glories of thirumalai , as explained in the purANAs , is called as Sri VEnkatAchala mAhAthmyam . vEdha vyAsa, composed these for the benefit of all of the humanity.

The sanskrit word purANa can be explained as “purA api navam” ,“purA bhavam”“purA AkathanAkathanau anathi kathayathi” and “purA nIyathe”. Literally, these explanations indicate that the purANas , show us the correct direction of our present by presenting the happenings of very distant past. The purANas are of two types viz., mahA purANas (simply denoted as purANas henceforth) and upa purANas . purAnas and upapurANas are 18 each in number. 10 among them hail thirumalai in great detail. These are : 

  1. varAha purANam (purANam)
  2.  pAdhma purANAm (purANam)
  3. garuda purANam (purANam)
  4. bramhANda purANam (purANam)
  5. mArkaNdEya purANam (purANam)
  6. vAmana purANam (purANam)
  7. bramha purANam (purANam)
  8. skAndha purANam (purANam)
  9. Adithya purANam (purANam)
  10. bhavishyOththara purANam (purANam)

Along with these, harivamSa , which is also called as the 19th parva of mahAbhAratha, also glorifies the greatness of Thirumalai. 

Greatly desirous of having the chEthanas surrendered to him, Sriman NArAyana, left his eternal and ever blissful abode – SrI vaikuNta and descended to thirumalai which is dear to him. Though, it is not possible for anyone to completely sing or praise or comprehend or listen to the greatness of SrI Srinivasa , his auspicious qualities and his sacred hill’s greatness, knowing Sri vEnkatAchala mAhAthmyam (which is a compilation of conversations between maharishIs)  will give us a fair idea of these. The following are the broad topics covered in SrI vEnkatAchala mAhAthmyam : 1) SrI varAha swami’s vaibhavam ; 2) the arrival of SrInivAsa to thiruvEnkatam ; 3) the divine marriage of SrInivAsa and padhmAvathith thAyAr ; 4) the glories of swAmi pushkariNI ; 5) the glories of other thIrthas in thirumalai and finally, 6) the qualities and greatness of vaishNavas . 

In addition to these, emperumAnAr has cited various SlOkas from these texts during the time of establishing that the deity atop thiruvEnkatam is SrInivAsa and during the times of systematizing the ritualistic practices of the worship atop the holy hill. It is therefore, beyond doubt, that those who are devoted unto the lotus feet of Sri bhAshyakAra will relish these SlOkas. 

By the grace of AchArya, let us enjoy the greatness of thirumalai through SrI vEnkatAchala mAhAthmyam in the upcoming posts. 

May all auspiciousness be unto Sri SrinivAsan !
May all auspiciousness be unto Sri bhAshyakArar !
May Lord vEnkatESa be pleased ! 

adiyen rAmAnuja dasan,
echchUr R SrInivasan 

We express our gratitude to SrimAn. KrishNa TEja MV for extending his help in understanding the telugu translation of this Sri vEnkatAchala mAhAthmyam. 


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