Navarasa

navarasa lakshmi

நவரச லக்ஷ்மி (விருத்தம்)

தாமரை மலர் வீற்றே தாரிணி காத்திடும் திருமகளே

thAmarai malar vItRE dhAriNi kAtthidum thirumagaLE

நான்மறை போற்றும் நாரணன் மனங்கவர் மாதவமே

nAnmaRai pOtRum nAraNan manangkavar mAthavamE

பேரழகு ராமனை மிதிலை கண்ட சிருங்கார மைதிலியே

pErazhagu rAmanai mithilai kaNda srungAra mythiliyE

ஆரணங்கே நீ தந்த மாறுணவில் முகம் நெளித்த மாயனை நகைத்தனையே

AraNangE nI thandha mARuNavil mugam neLittha mAyanai nagaitthanaiyE

ஆரென்ன சொன்னாலும் அரங்கனை வரிப்பேனென்ற வீர ஆண்டாளே

Arenna sonnAlum aranganai varippEnendRa vIra ANdALE

சீரென்ற சீனிவாசனைச் சினந்தே மலை விடுத்த அலர்மகளே

sIrendRa sInivAsanaich chinandhE malai viduttha alarmagaLE

ஏறொன்று பாய்ந்திட மாமன் நிலையெண்ணி நடுங்கிய நப்பின்னையே

ERondRu pAyndhida mAman nilaiyeNNi nadungiya nappinnaiyE

விலங்கென்று இலங்கை வேந்தனை வெறுத்தே தரை நோக்கிய தாரகையே

vilangendRu ilangai vEndhanai veRutthE tharai nOkkiya thAragaiyE

குளத்திடை குடமுருள நரைகிழவன் திரை விலக வியந்து நின்ற கமலமே

kuLatthidai kudamuruLa naraikizhavan thirai vilaga viyandhu nindRa kamalamE

அபலையின் நெல்லிக்கீடாய் உபரியாய் பொன்மழை பொழிந்த கருணைக்கடலே

abalaiyin nellikkIdAy ubariyAy ponmazhai pozhindha karuNaikkadalE

ஆழியில் துயிலும் ஹரியின் மலர்ப் பதம் பிடித்த களியினில் நீ சாந்தினி

Azhiyil thuyilum hariyin malarp padham pidittha kaLiyinil nI sAnthini

மோகன முறுவலே ஓரணியெனும் நவரச நயனீ *

mOgana muRuvalE OraNiyenum navarasa nayanI

போகதாயினி லோக பாலினி ஆகம மூலினி **

bOgadhAyini lOka pAlini Agama mUlini

இகபர வினையற நிலைத்திடும் நிதியென 

igapara vinaiyaRa nilaitthidum nidhiyena 

அகமுற ஏழை அருள் வேண்டினேன் தாயே

agamuRa Ezhai aruL vENdinEn thAyE +

Alternate Suggestions:

*  Add மார ஜனனீ (mAra janani) before நவரச நயனீ (navarasa nayanI)

**   Add ஆனந்த ரூபிணி(Anandha rUpiNi) after ஆகம மூலினி (Agama mUlini)

+.   Change last line to:

      ஏழை அகமுற அருள் வேண்டினேன் தாயே

     (Ezhai agamuRa aruL vENdinEn thAyE)

Translation

Lines 1 - 2

Goddess Lakshmi, you are seated on a lotus flower, and you shelter the universe. You are the darling of Lord Narayana extolled by the four vedas. 

Lines 3 - 11

You glanced coyly at the handsome Lord Rama in the capital of Mithilai.

You laughed heartily when you, as Thulukka Nachiyar, served him a different cuisine and his face contorted, adjusting to the flavors.

You are the brave woman Andal, who is not bothered by the community’s gossip about your marriage to Lord Ranganatha even though you were raised by His devotee.

Alarmelmanga, you became furious hearing the light-hearted comment of Srinivasa, who said that you did not bring curry leaves after the wedding as is customary.

You were a portrait of fear as the young Nappinnai, when your paternal aunt’s son, your young cousin Krishna, tried to control the fierce bulls in your barn. 

You were a shining star staring contemptuously at the ground, not paying attention to the face and despicable words of Ravana. You treated him like a beast.

The pot rolled out of your hands and fell into the pond.You were awestruck looking at the grey-bearded old man, who unmasked and stood in front of you as a handsome young man. 

You were an ocean of compassion when your female devotee offered Saint Adisankara a single gooseberry.  In response, you showered golden gooseberries upon this poor damsel. 

You are at peace, massaging the lotus feet of your darling Lord Hari who is reclining on Adisesha’s bed in the ocean.

Lines 12 - 15

Goddess Lakshmi, you wear a single ornament, a smile. Through your eyes, you exhibit nine emotions. You offer comfort in life and protect the world. You are the origin of established norms in rituals and other forms of worship. Oh, mother, please dwell in this poor soul’s heart to annul all my past sins, and stay as the permanent treasure. 

Author’s Note

Line 3 Sringaram/Love

Sita stood on the balcony of Janaka’s palace. Rama and Lakshmana entered Mithila with their teacher, Vishwamitra. Rama looked up, and Sita’s eyes met his. That moment stirred emotions of love and wonder. Simply put, it was love at first sight. No words can describe this scene better than those of Poet Kamban in his later version of the Ramayana.

எண்ணரு நலத்தினா ளிணைய ணின்றுழிக்

கண்ணொடு கண்ணிணை கௌவி யொண்றையொன்

ற்ண்ணவு நிலைபெறா துணர்வு மொன்றிட

அண்ணலு நோக்கினா நவளும் நோக்கினாள்

பருகிய நோக்கெனும் பாசத்தாற் பிணித்

தொருவரை யொருவர்தம் முள்ள மீர்த்தலால்

வரிசிலை யண்ணலும் வாட்க ணங்கையும்

இருவரு மாறிப்புக் கிதய மெய்தினர்

(கம்பராமாயண சாரம், தொகுதி 1, பால, அயோத்தியா காண்டங்கள், இராவ்சாஹிப் வெ. ப. சுப்பிரமணிய முதலியார் அவர்கள், மதுரைத் திரவியம் தாயுமானவர் இந்துக்கல்லூரி, திருநெல்வேலி -4, இரண்டாம் பதிப்பு: கல்லூரி – 1953, பக்கம்: 101-102.)

I paraphrase Kamban’s words here:

When Sita appeared like a beautiful sculpture, their eyes in perfect unison drank each other in. Their emotions could no longer remain within themselves but mingled together. With love flowing through their eyes — now serving a new purpose — Rama entered Sita’s heart, and she, in turn, entered his.

Line 4 Hasyam/Laughter

This line is a reference to the Thulukka Nachiyar story.  During the reign of the Delhi Sultan Alauddin Khilji, he dispatched an army under his commander Malik Kafur to invade the South and plunder its temples (1310–1311 CE). The Srirangam Ranganatha Temple was not spared, and the idol of Azhagiya Manavalar was taken away to Delhi. It is said that Alauddin’s daughter, the princess, fell in love with the handsome image of the Lord. When Ramanuja visited Delhi to negotiate the idol’s return, the Sultan agreed to send it back — but the princess followed the idol to Srirangam. She spent many years there with her beloved and ultimately became one with him. According to tradition, she used to offer Lord Ranganatha roti, jam, and a sweet made of wheat every day — a practice that continues even today in this deeply traditional shrine of Srirangam.

In the author’s imaginative rendering, Nachiyar playfully delights in the Lord’s facial expressions when she first offers him this Mughal-style food.

Sultan Princess offers Moghul food to Ranganatha

Line 5 Bravery/ Veeram

Lakshmi was born and brought up as the adopted daughter of Vishnuchittar, also known as Periyazhwar (9th century). Her father made garlands for the Lord of Srivilliputtur every day and took them to the temple. His daughter, Kodhai, would often wear the garlands, admire herself in the mirror, and then place them back in the basket. One day, Vishnuchittar was furious to discover that his daughter had worn the garlands meant for the Lord. That night, the Lord appeared in his dream and told him that He loved the garlands even more because Kodhai had worn them first. From that day onward, she came to be known as Andal.  When Andal reached marriageable age, she declared that she would marry none but Mahavishnu Himself. This became the talk of the town, and even her father wondered how such a union between a mortal and a god could ever take place. But Andal remained steadfast and unshaken in her devotion, certain that her divine wedding would indeed occur. In time, the Lord appeared in Vishnuchittar’s dream and commanded that Andal be brought to the temple as a bride. There, Andal entered the sanctum and became one with Him as His eternal consort.

More details can be found at the following links:

Andal’s persistence and bravery to marry Vishnu

The story of Andal

Line 6 Rowdram/Anger 

This line refers to the folklore associated with Alarmelmanga Thayar and Lord Srinivasa, concerning His lighthearted remark about her failing to bring curry leaves as was customary for local weddings (known as puttinti sare in Telugu). According to the prevailing custom, a bride’s parents were expected to send all necessary items for cooking and maintaining the household — even something as simple as curry leaves — to help the couple begin their married life.  Upon hearing this playful comment, an offended Padmavathy asked her palanquin bearers to stop, bid farewell to the Lord, and chose to reside at the foot of the hill in Thiruchanur. The poet came across this story in a book titled Lakshmi Kataksham and later confirmed through friends that such folklore indeed exists in Andhra Pradesh. Interestingly, a book on the nine planets and their influence also makes mention of this story.

நன்மை தரும் நவக்கிரக ஸ்தலங்கள், ரிஷபானந்தர், Third Print May 1994, Published by ANURAGAM 10, Kannadasan Salai, T-Nagar, Madras 600017, Pages 7 – 9. 

Line 7 Bhayanaka/Fear

In a story from  Nalayira Divya Prabhandam, Krishna controls and kills seven bulls, then marries his maternal uncle’s daughter Nappinnai, also known as Niladevi. The following summary on Story 53 in the book cited below provides details.

திவ்யப்ரபந்த பகவத் கதாம்ருதம் 53. ஏழ்விடை செற்றுப் பின்னைதோள் புணர்ந்தது, பக்கம் 28 -29.

கும்பனென்னும் இடையர் தலைவனது மகளாயும் நீளாதேவியின் அம்சமகப் பிறந்ததனால் நீளா என்ற பெயரால் வழங்கப்பட்டு வருபவளுமான நப்பின்னைப்பிராட்டியை மணஞ் செய்து கொள்ளுதற்காக அவள் தந்தை கந்யாசுல்கமாகக் குரித்தபடி யாவருக்கும் அடங்காத அஸுராவேசம் பெற்ற ஏழு எருதுகளையும் கண்ணபிரான் எழு திருவுருக்கொண்டு சென்று வலியடக்கி அப்பிராட்டியை மணஞ்செய்து கொண்டனன்.”

நாலாயிர திவ்யப் ப்ரபந்தம், ஶ்ரீ காஞ்சி பிரதிவாதிபயங்கரம் அண்ணங்கராசாரியார் ஸ்வாமியால் விசேஷ அநுபந்தங்களுடன் பதிப்பிக்கப்பட்டது 1956.  கிடைக்குமிடம்: க்ரந்தமாலா ஆபீஸ், காஞ்சீபுரம். 

Harivamsa provides additional details:

It is said that Yashoda had a younger brother named Kumbhaka, who was renowned for his piety. He had a wife named Dharmada, who, true to her name, was a generous and compassionate woman who helped everyone in need. They had two children — a son, Shridama, and a daughter, Nappinnai (Nila). The family lived near Mithila, the kingdom of King Janaka.

One day, Krishna and Balarama came to visit their uncle. Nappinnai was immediately drawn to Krishna and wished to marry him. However, Kumbhaka had vowed to give his daughter’s hand only to a young man who could subdue his seven ferocious bulls. Without hesitation, Krishna went to the barn to face this challenge. Unknown to others, Kalanemi, an asura who had once been defeated by Vishnu, had been reborn as these bulls in order to seek revenge. 

The author of this poem describes Nappinnai anxiously waiting, as she feared for Krishna’s safety during this encounter. Using his divine power, Krishna killed the bulls and won Nappinnai’s hand in marriage. Nammazhwar later declared that Krishna had taken this incarnation on earth in order to wed Nappinnai.

The following link provides various versions of this story, with the Kumbhaka version being the one most consistent with the Azhwars’ portrayals:

Krishna kills the bulls and weds Kumbhaka’s daughter Nappinnai

Line 8 Bheebatsam/Disgust

Sita was abducted by the demon king of Lanka, Ravana, and kept captive in a forest grove known as Ashokavanam. Both Valmiki and later Kamban describe her unwavering devotion to Rama and her deep aversion and contempt toward Ravana. Sita appeared like the moon that had lost its radiance — constantly weeping, thinking of her beloved, and longing for the day when he would come, defeat Ravana, and take her home. When Ravana entered the hut and tried to entice her with seductive words — boasting of his wealth, valor, and vast kingdom — Sita did not even glance at him. Instead, she fixed her gaze on a blade of grass she held in her hand and, while staring at it, offered him counsel on virtue and morality.

The following translation from Valmiki’s Ramayana (Sundara Kanda) reveals her profound disdain:

“ஒரு முகூர்த்தத்தில் ஜனஸ்தானத்திலுள்ள பதினான்காயிரம் ராக்ஷஸவீரர்களும்ஒருவரால் மடிந்ததைக்கண்டு பயந்து, கையாலாகாத நீ அவர்கள் ஆசிரமத்தில் இல்லாமல்வெளியே போயிருக்கும் சமயம் பார்த்து, அவர்களை யுத்தம் செய்து ஜயிக்காமல்என்னைத் திருட்டுத்தனமாய் எடுத்து வந்தாய். புலியின் வாசனை அடிக்குமிடத்தில் நாய்நிற்க முடியுமா? புருஷ ஸிம்ஹங்களான ராமலக்ஷ்மணர்களுடைய காற்றடிக்குமிடத்தில் நீ நிற்கவும் முடியுமா?”

ஶ்ரீமத் வால்மீகி ராமாயணம் ஸூந்தர காண்டம் (தமிழில்), ஶ்ரீ உ. வே.  C.R. ஶ்ரீநிவாசய்யங்கார், அவர்களால் மொழிபெயர்க்கப்பட்டது, தி லிட்டில் ப்ளவர்கம்பெனி, சென்னை 600017, திருச்சி 620002, இரண்டாம் பதிப்பு 1974, மறு அச்சு 2000, ஸர்க்கம் 21, பக்கம் 95.

Line 9 Arbutham/Wonderment

The story of Kamalavalli Nachiyar is fascinating both historically and mythologically.

According to one legend, Uraiyur Valli (Kamalavalli), the daughter of Nanda Cholan, went to a river pond to collect water and flowers. As she worked, the pot she was holding slipped from her hand and fell into the water. Unable to retrieve it, she sought help from an old man standing nearby. The old man agreed to help her on one condition — that she would consent to marry him. Time passed, and in her desperation to recover the pot, she agreed. The old man then leapt into the water to fetch it, and to her astonishment, emerged as a handsome youth, Azhagiya Manavalar. Kamalavalli was struck with awe at his divine looks, fell in love with him, and eventually married him.

For the sthalapuranam of the temple, see the links below. This story is  narrated by the head priest, describing Uraiyur Nachiyar’s encounter with Azhagiya Manavalar in the guise of an old man near the Kudamurutti River:

Azhagiya Manavalar as an old man near Kudamurutti river

Line 10 Karunyam/Compassion

Adi Shankara, who became a sanyasi at a young age, followed the traditional practice of begging for alms for his daily meals. One day, he visited the home of an old, impoverished woman. She felt deep sorrow that she had nothing to offer him. After an intense search, she found only a single gooseberry, which she humbly offered to him, apologizing for her poverty. Moved by her devotion and sincerity, the saint spontaneously composed a hymn of twenty-one verses, praying to Goddess Lakshmi to bless the poor woman and relieve her suffering. Pleased by his compassion and the beauty of his prayer, the Goddess showered her devotee’s home with golden gooseberries. This divine hymn by Adi Shankara came to be known as the Kanakadhara Stotram, which remains one of the most revered prayers to Goddess Lakshmi.

Further details about the story and the sacred stotram can be found at the link below:

Goddess Lakshmi showers gooseberries of gold

Line 11 Santham/Peace

The author has expanded upon the ideas of Lord Vishnu’s ardent devotees, including Saint Thyagaraja.  In the charanam of the song “O Ranga Sayee” in raga Kambhoji, Thyagaraja envisioned Goddess Lakshmi and Lord Vishnu enjoying each other’s divine company in Vaikuntha. In this vision, Lord Vishnu reclines on the serpent Adisesha, while Mahalakshmi sits near His lotus feet, massaging them. The cool ocean breeze softly caresses their forms, adding to the atmosphere of tranquility. The author imagines Goddess Lakshmi at peace in this serene and eternal setting, united with her consort in the divine task of protecting the universe.

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