This slokam tells us that prapatti is a very simple moksha upAyam compared to bhakti yogam. However it gives one the same result as the bhakti yogam.

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In this slokam the poet explains what he said in the previous verse. The crow did an unpardonable sin that angered Sri Rama so much that He sent a blade of grass with BrahmAstra mantram to kill it when it could be killed very easily. The poet is confident that the crimes he committed are not as bad as that of the crow. So he is hopeful that it will not be a demanding task for PirAtti to excuse him.

nava+Ayasa+kramam when split as na+vAyasa+kramam means that Sri Rama sent a BrahmAstram behind a crow that could be killed with a stone.

“rasAt pAdayojanakrtA dravIkrtam” means even a hard iron could be melted by adding one fourth part Mercury. Hence if it easy to melt iron with Mercury, EmperumAn’s hard stance could be melted by PirAtti’s compassion.

Slokam 6

abdhe: kanye janani mahatAm AgasAm janma geheshu
asmAdrksheshu api ca karuNAm AdadhAsi dhruvam tvam |
sAkshI tasmin yudhi daSamukhe sArasAkshi vyapete
yAtustrInAm kabaLanavidhim yAcamAno hanUmAn ||

Meaning/Comments:

The Daughter of the Ocean! I firmly believe that You will show mercy on us even though we have committed unpardonable sins. HanumAn was a witness of the extent of your dayA. In LankA when rAvaNA’s army was decimated and when all his relatives perished in the war, Hanuman sought your permission to eradicate the rAkshasis who had tortured You before. At that time You, with immense mercy, had told him that they were only following the orders of their employers and so should be spared from punishment. If You can show mercy even to the rAkshasis I am sure You will show it to us too.

Slokam 7

rAma: tishThatu nAma yo na vidayo jihreti nirhetukam
sugrIvaika virodhinam kshitisute samhrtya tam vAlinam |
kAruNyAmbunidhi: tvameva niyatam klptAtma pIDam yata:
raksha:strI nikaram rarakshitha tam api ArdrAgasam vAyasam ||

Meaning/Comments

Kshiti sutE! Daughter of BhUmi Devi! Your consort Sri Rama killed SugrIvA’s brother Vaali even though Vaali had not harmed Him directly. He hid behind a tree and shot arrows at him, which is not becoming of a true warrior. Not only that, He defended that it was a just act also. You on the other hand protected the rAkshasis who tortured You day and night from HanumAn’s anger. You also saved kAkAsuran who hurt you physically from Rama’s wrath. You are thus the ocean of compassion. Even though Sri Rama is called karuNAkaran, You are really the most compassionate among the two.

Sri ParAsara Bhattar has referred to this in the verse “mAtar maithili rAkshasI:” in Sri Guna Ratna koSam(38th ebook in the Sundara Simham series: http:// www.sundarasimham.org).

Slokam 8

guruNA plavena karuNAtmanA vinA
hariNAnka sodari guNAmbudhe tava |
janana Adhi roga maraNAdi vedanA
varuNAlayasya taraNAya kA gati: ||

Meaning:

HariNAnka sodari, sister of Candra! GunAmbudhe, ocean of auspicious attributes! We cannot cross the ocean of birth, death, mental and physical diseases without the help of Your compassion. Your mercy transports us like a big ship. If “guruNA” is considered as AcAryan then it means that PirAtti plays the role of an AcAryan also and helps us get rid of the cycle of births and deaths.

Slokam 9

tvayyeva Ayatate krpA raghupate: devasya satyam yata:
vaidehi tvada sannidhau bhagavatA vAlI nirAgA hata: |
ninye kApi vadham vadhU: tava tu sAnnidhye tvadangavyathAm
kurvANopi avita: patan aSaraNa: kAko vivekojjhita: ||

Meaning:

Vaidehi, Daughter of the kingdom of Videha! Sri Rama’s mercy is really under Your control. I can prove this by the following two incidences. Before He married You, Rama killed a woman, tATakA. Even after marrying You, He killed Vaali when You had left Your Lord’s company. However, when You were with Him, even kAkAsura who did not surrender to Him intentionally was saved from His wrath. Thus Rama’s mercy is really under your control.

Slokam 10

dvipanca grIva Aj~nA cakita samudancat niSicara-
prapanca prakshipta: pavanasutavAle hutavaha: |
yato jAta: SIta: tamiha bhavasantApa vivaSe
krpApUram svairam kiratu mayi lokAmba bhavatI ||

Meaning:

LokAmba, mother of the world! When HanumAn’s tail was lit up by rAvaNA’s demons, it is Your compassion that made it seem cool to HanumAn. The fire did not burn his tail nor made him feel hot. Just like HanumAn, I am now suffering from the heat of samsArA. I sincerely request Your ocean of mercy to flow towards me without any obstacles.

Comments:

The poet addressed PirAtti as LokAmba to mean that like HanumAn he is also PirAtti’s son thus fit to receive Her grace. The padam “dvipancagrIva” means that RavaNa screamed with ten heads, it was a very loud scream out his fear. “casita mascara” means that the demons in RavaNa’s court lit HanumAn’s tail only out of fear of RavaNa but they had no desire to burn HanumAn. “pavanasute” means son of Vaayu. Wind and agni are friends and that means agni will not do any harm to his friend, Vaayu’s son, HanumAn.

Slokam 11

vishNau ushNAmSu vamSam gatavati vibudhadveshi SoshAya roshAt
eshyatat tadyoshid Aga:Satamapi krpayA kshantukAmeva nUnam |
dhatte kanyA jananyA guNamiti nipuNam kimvadantIm vidantI
pUrvam sarvamsahAyAm udayam akuruthA bhogiSailendra kAnte ||

Meaning:

BhogiSailendra kAnte! The Consort of SeshAdri nAthan, when Sriman NaarAyaNa was angered by the evil acts of RavaNa and other demons, He decided to be born in the sUrya dynasty to destroy them. His anger was as harsh as the rays of the Sun. As You never leave Him ever, You decided to incarnate as well. You were found in the yAga sAlai of King Janaka. It is seen in this world that a daughter inherits the qualities of her mother. To justify this observation You incarnated as the daughter of BhUmi Devi, Who is mercy-incarnate, sarvam-sahA.

Slokam 12

avitum iha dayA te devi mArgati aSaktAn
aham api SaraNArthI hanta majjan bhavAbdhau |
ghaTanam ucitam AsIt Avayo: daiva yogAt
kalaSajaladhi kanye hAtum etat na yuktam ||

Meaning:

Devi KalaSa jalati kanyE! It is Your nature to remove the troubles of others and You are always on the look out for those who seek only to You for a solution. I am going through repeated births and deaths and is eternally looking for Your compassion. Our association has happened now due to EmperumAn’s sankalpam. Let us not lose this rare opportunity but make use of it.

Slokam 13

kAryeshu kAraNaguNA: niyatam bhavanti iti
uktim satAm avitathAm avadhArayAma: |
cAndrI kalA ca bhavatI ca payodhi madhyAt
jAte yadamba sudhayA dayayA ca SIte ||

Meaning:

Amba! As the learned say, the end products will definitely have the same qualities of their raw materials. We see that both You and Chandra, the products of the cool ocean are yourselves cool, You due to your dayA that is as sweet as the amrta and Chandra due to his cooling rays.

Slokam 14

AsAdita unnata padeshu girISa mukhyeshu
AroDhum abjanilaye SithilAbhilAshA |
nIce tu mAdrSi dayArasa nimnagA te |
prAptAdarA pravahati iti anurUpam etat ||

Meaning:

abja nilayE, One who resides on the lotus flower! Your dayA does not easily flow towards Rudra and Indra who are like high grounds. It flows very easily towards us who are like low lying areas.

Comments:

It is water’s natural tendency to flow easily towards low areas instead of elevated mountains. Rudra and Indra were given an elevated status by EmperumAn to do their jobs. Hence they cannot seek PirAtti’s grace for moksham till their duty is over. We on the other hand have no such restrictions. PirAtti’s grace will freely flow towards us and take us to moksham.

The poet has very aptly compared PirAtti’s dayA to a river. A river does not select what it takes with its flow. Similarly PirAtti does not look for any pre-qualifications in us that would entail Her grace to us. The river will not stop till it reaches its destination. Similarly PirAtti will not stop till She takes us to Parama padam. The river will freely flow through harsh and soft lands. PirAtti also will not mind going through any hardship to grant us Parama purushArtham (“gora mA tavam seidanan en kol ariyEn”- Madurakavi AzhvAr, KaNNi nuN siruttAmbu).

Slokam 15

Sauri: cakAsti hrdayeshu SarIrabhAjAm
tasyApi devi hrdayam tvam anupravishTA |
padme tavApi hrdaye prathate dayeyam
tAm eva jAgrad akhilAtiSayAm SrayAma: ||

Meaning:

Devi PadmE! Your consort Sriman nArAyaNa is present in the daharAkASam or the hearts of all the living beings. You are present in Sriman nArAyaNA’s heart. Your dayA tops it all by being present in Your heart. Thus Your dayA spreads in Your heart and then fills Sriman nArAyaNan’s heart and suffuses everything in this world. I pray to that dayA Devi, Who has such a great omnipresence (vibhutvam).

Slokam 16

nityam viSvam vaSayati hari: nigraha anugrahAbhyAm
Adye Saktim vighaTayati te hanta kArNyapUra: |
Ishat nyUnam tadiha dayitAd ISitrtvam bhavatyA:
tat Seshatvam katham itarathA devi tulyepi bhUmni ||

Meaning/Comments:

This slokam very poignantly explains why PirAtti chooses to be EmperumAn’s SeshabhUtai, one who is under His control. Both EmperumAn and PirAtti are the upeyam and serving them is the Parama PurushArtham of all the jIvAs. Though both PirAtti and EmperumAn are equal in every aspect, PirAtti appears to be EmperumAn’s SeshabhUtai. The poet justifies it in a very interesting fashion.

EmperumAn punishes those who sin and He rewards those who do good deeds. However, PirAtti who does not even know what punishing means will not exercise the power to punish sinners. Thus they escape from Her control in this situation. The poet says that it is only because of this shortcoming that PirAtti is EmperumAn’s SeshabhUtai! We wonder if this is really a shortcoming on PirAti’s part.

Slokam 17

vihitam jahatam vivekahAnAt
ahitam karma ca nityam Acarantam |
apayAtaguNam haripriye mAm
krpayA kevalayaiva pAlayethA: ||

Meaning:

hE Haripriye! I have refrained from actions the sAstrAs prescribed. I performed the acts, knowing well that the sAstrAs have prohibited from doing such acts. I do not have any redeeming good qualities. Please save me only out of Your compassion, as I do not have qualifications to quest your grace.

Comments:

This slokam is similar to Swami Desikan’s nyAsa daSakam slokam:

akrtyAnAm ca karaNam krtyAnAm varjanam ca me |
kshamasva nikhilam deva praNatArtihara prabho ||

Meaning: Oh VaradarAjA known for destroying the samsAric sufferings of Your dear devotees! Your power has no limits. You are capable of executing whatever You desire. I have transgressed the injunctions of Your sAstrAs; I have abandoned the karmAs prescribed by You in those sAstrAs. Please forgive all of these trespasses of mine and protect me. The power of Your pardon alone can destroy my sins.

Sri VenkatAdhvari who is a great advocate of Prapatti and an admirer of Swami Desikan’s works seems to have composed this slokam in line with the above mentioned nyAsa daSakam slokam.

Slokam 18

kshaNamapya sahAsthitau janAga:
kamitA na kshamiteti sa anukampA |
avatAra daSAsu devi rUpai:
anurUpai: anugAhase mukundam ||

Meaning:

Devi! Sriman NaarAyaNaa, Who can not cope with any separation from You will lash at sinners in Your absence and will be mighty angry at them for even the smallest of their sins. That is a direct result of yourself not being with Him. That is why, due to your boundless mercy, You incarnate along with Him in all His incarnations and stay with Him at all times to protect us.

Comments:

PirAtti incarnates along with EmperumAn in all His avatArs. She incarnated as Sita in RaamAvatAram, RukmiNI in KrishnAvatAram and took appropriate roopams to accompany Her Lord (rAghavatve bhavat sItA rukmiNI krshNa janmani, anyeshu ca avatAreshu vishNoresha anapAyinI).

VishNu PurANam says:

rAghavatve bhavat sItA rukmiNI krshNa janmani |
anyeshu ca avatAreshu vishNoresha anapAyinI ||

devatve devadeheyam manushayteve ca mAnushI |
vishNor dehAnurUpam vai karotyeshAtmanastanum ||

“Sriman bhagavnnArAyaNAbhimatAnurUpa” is another pramANam, rUpam is responded to by anurUpam (anukUla rUpam).

Slokam 19

gaLati kalitAyAse SvAse kaphArgaLite gaLe
bhramati nayane bhrAnte svAnte yiyAsushu cAsushu |
tvarayati dayA janto: antotkrame bhavatIm rame
tvamapi krpaNatrANe prANeSvaram ca parAngmukham ||

Meaning:

hE rame! During the time of his death the jIvA’s breath is laboured, his voice is lost due to phlegm, his eyes become clouded, his praaNa tries to leave the body with great difficulty. Looking at his sorry state, You pity him and urge Your spouse Sriman NaarAyaNa to protect him. You do not look at the jIvA’s past sins and ignore him.

Slokam 20

du:khAkrAntam bhavajalanidhim dustaram yogivaryai:
pApAnAm na: taritum adhunA kA kathA lokadhAtri |
evam yadyapyudayati mati: tAvakIm abdhikanye
dhanye drshTvA tadapi karuNAm dhairyam eti antarAtmA ||

Meaning:

abdhi kanyE, Daughter of ThiruppArkadal! lokadhAtri, mother of the Universe! When we see that even great yogis cannot cross the ocean of samsArA, we are worried how we with our limited knowledge would cross it. However, when we see that Your mercy has spread to some fortunate souls and is helping them overcome samsArA we are relieved that You would save us too.

Comments:

Even great yogis like ViSvAmitra could not get rid of the samsAric cycle. The poet wonders how we can hope to carry out such an impossible task. He finds relief when he sees that PirAtti has graced some fortunate souls and feels confident that She will take care of him too as he is Her child.

The words abdhikanye dhanye could also be split as abdhikanye adhanye meaning that Her mercy flowed even towards the undeserving kAkAsura.

Slokam 21

tapobhi: iha yogina: tava dayAm avindanta yAm
akincana tayaiva tAm amrtasodari prApnuma: |
samAdhi paTava: SramAt anubhavanti yat daivatam
tadeva yamunAtaTI tarugaNa: sukhena anvabhUt ||

Meaning/Comments:

amrtasodari! Those who perform bhakti yogam, which requires severe austerities, reach You by controlling their senses and doing penance. On the other hand we reach You very easily by surrendering to You. The yogis experienced KrishNa after harsh penance while the trees such as the Kadamba on the banks of YamunA got to experience Him just by their presence there.

Slokam 22

apAra paritApa krd bhavatapAtapa andhA vayam
prapAm iva supAvanIm tava krpAm upAsImahi |
udancita dhananjaya: prabhu: udAraheti: yayA
yayau udadhikanyake tapanamadhyaga: SItatAm ||

Meaning/Comments:

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