KamalE! Your kaTaaksham is as unwavering as the clear water in the middle of the ocean. Your kaTaakshamrtam gladdens the hearts of good people (sumanasAm pramadam prathayati).

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Sindhu tanayE, the Daughter of the Ocean! (Who is as cool as the ocean), Your kaTaaksham saves those who do not have any other recourse. It removes their troubles. It is as cool as the breeze that blows from the caves of Podhigai hill that were cooled by moon’s cooling rays. I worship that kaTaaksham of Yours which is as sweet as honey.

Comments:

Podigai hill has many sandalwood trees. The cool breeze that blows from its direction will carry the sweet smell of sandalwood besides that of flowers that are filled with honey and pollen. Such a breeze will cool one who is suffering from heat. Here the heat referred to is the samsAra tApam (afflictions). Sri MahA Lakshmi’s glances can remove the miseries of any one and provide solace to him like the gentle and cool breezes from the Podigai hills.

PirAtti’s kaTaaksham is equated to honey. Honey is not only sweet to taste but also serves as food for the bees, and as medicine for various ailments. Thus PirAtti’s glances not only give happiness but also remove any inauspiciousness.

Slokam 19

Artim lumpatu amba tavApAngasudhAtmA
gangA saishA citragati: varjita bhangA |
netrI Sosham pratyuta padme bhavameva
prAj~nAnAm yA bhAsitarUpam ca vidhatte ||

Introduction:

In this slokam the kavi compares the holiness of GangA and PirAtti’s kaTaaksham and establishes that Her kaTaaksham is far superior to that of GangA. The Kavi uses the double meaning of Bhavam (Sivan and samsAram) to make this point. The Kavi’s prayer is for the wondrously spreading nectarine glances of MahA Lakshmi banish his samsAric sufferings (tava apAnga sudhAtmA citragati: saishA gangA Artim lumpatu).

Meaning/Comments:

When one bathes in GangA, his sins are removed immediately. This is PurANa prasiddham. Similarly when one receives PirAtti’s kaTaaksham all his sufferings are removed. Here the poet very interestingly points out the shortcomings of river GangA compared to KaTaaksha GangA of MahA Lakshmi.

GangA does not have any waves. The reason is as follows: When GangA fell on SivA’s (Bhavan’s) matted hair, His dense matted hair covered her up and thus removed her from sight. Thus bhavan-Sivan, was able to remove GangA from our sight. When we consider PirAtti’s glance, it is as holy as the GangA in removing the beneficiary’s sins. However it is superior to GangA because Her kaTaaksham removes Bhavam (samsAram) itself. Bhavan made River GangA invisible to us. MahA Lakshmi’s karuNaa KaTaaksham has the power to make Bhavan(m) itself banished. The double meanings of Bhavan (Sivan and samsAra tApam) is invoked here.

GangA pravAham revived the sons of King Sagara, who were reduced to ashes by the angry Kapila Maharishi for disturbing his penance. Once GangA Waters made contact with the ashes, the king’s sons were benefited and they sprang back to life. They were rejuvenated and reentered their samsAric lives. PirAtti’s KaTaaksham is like amrutam and when they fall on one, it benefits one in this world and removes the samsAric tApams of the beneficiary in this world itself.

The subtlety of this comparison using the twin meanings of Bhavan can be appreciated further from the comments in Tamil by VeerApuram Sri SaThakOpAcchAr Swamy: ‘…’

Slokam 20

uccakoraka navAbhyudayam te
vIkshitam manumahe makarandam |
yatra tat lagati shaTpada mantra:
tatra bhAti Satapatragrhe yat ||

In this slokam Sri vEnkatadhvari kavi is expanding on his analogy of PirAtti’s kaTaaksham from the samsAra tApam removing amrtam to the delectable honey.

Meaning:

Satapatra grhe! One who resides in the lotus, we consider Your kaTaaksham to be sweet and fresh as the honey from just-blossomed flowers. It occurs from Your eyes that are as black as the cakora birds. Your kaTaaksham easily encompasses EmperumAn. Just as how one knows the presence of honey from the swarming of the bees that are six-legged we know Your presence by the dvaya mantram that has six syllables.

Comments:

Sri ParASara Bhattar in his Sri GuNa ratna koSam says “abhAngA bhUyAmso yadupari param brahma tadabhUt” which means “Mother any object over which Your kaTaaksham falls will become Parabrahmam”. Needless to say EmperumAn is Parabrahmam because He is “kAntaste purushottama:”.

Slokam 21

yaksha SrIjananacaNai: tavAvalokai:
lakshmi SrIkshayapiSunA nirasyamAnA |
naLIkAsanalipi: api aLIkalinA
nALIkA bhavati nrNAm pratipagatyA ||

Meaning:

hE Lakshmi! Due to Your kaTaaksham what Brahma has written on one’s forehead as SrI kshaya: syAt — let his wealth get ruined, the letters that are hidden by his hair will transform into yaksha SrI syAt- let him get all the wealth of Kuberan, the king of YakshAs. BrahmA’s writing is not falsified but is turned around by PirAtti’s compassion-laden glances.

Comments:

When PirAtti’s kaTaaksham falls on a pauper he will be transformed into the richest of the rich even if he was not destined to become so. The term “aLIkalInA” means what was falsified will turn out to be proven true. Thus even though what Brahma wrote was made unviable, it is made to exist in another form.

Slokam 22

dugdhAbdhikanye tvadapAnga bhrtyA:
vittAdhipatyAdi pada abhishiktA: |
hrttApayuktA: tava devyabhaktA
martyA jagatyAm vilapanti riktA: ||

Meaning:

dugdhAbdhi kanyE! Daughter of the Ocean, those who perform the tasks that You bid them to do will be blessed by Your glances to attain the status of Kubera, and Indra. Those who do not have bhakti towards You, will suffer innumerable agony in this world and leave the world as paupers.

Comments:

Swamy Desikan says that a jIva should seek service that would please Sriya:pati (Seshi uganda kainkaryam). This is ParamapurushArtham. Here the kavi reflects that idea by saying that Lakshmi’s true devotees will do all Her bidding happily. Such a nishkAma karma will bring them great honors.

Slokam 23

vIkshitAni tava vAridhikanye yatra pAlitajaganti laganti |
citramatra sa paratra ca dehi dehiSabdamapahAya cakAsti ||

Meaning/Comments:

VAridhi kanyE, Daughter of the Ocean! It is wonderful (citram) to see that the embodied one (dehi) on receiving Your kaTaaksham, he will not use the word dehi (atra dehI dehiSabdam apahAya) any more in this world. He will not beg anyone for anything and will lead a fulfilled life here. In the other world, He will be known as one who has abandoned the body that enjoys the fruits of good and bad karma (paratra dehi sabda apahAya). Her KaTaaksham blesses the embodied jIvan enjoy all wealth in this world and in the other world confers the boon of freedom from the cycles of births and deaths. The jIvan becomes a Mukta jIvan.

Slokam 24

tava devi paTu: naTa: kaTAksha:
guNavattAlasaducchraya: sa nUnam |
nanu nartayate sarasvatIm ya:
satatam samSrita manjulAsyarange ||

Sri vEnkatAdhvari has composed this slokam to indicate that Lakshmi’s kaTaaksham will give one wealth and knowledge (selvam and kalvi).

Meaning:

Lakshmi! Your kaTaaksham can walk to all the places. It lets the fourteen types of art forms dance on the face Your worshippers. This means by Lakshmi’s kaTaaksham one becomes an expert in all the art forms. These lines could also be interpreted to mean, “Lakshmi, Your kaTaaksham is a good actor that can display music and dancing on the arena of Your worshippers’ faces. The same words can mean that the art forms dance on their face or that Her kaTaaksham displays the art forms.

Comments:

Sri ALavandhAr in his Catussloki says that SivA and BrahmA along with their consorts Parvati and Sarasvati respectively worship Sri MahA Lakshmi (brahmeSAdisuravraja: sadayita: tvat dAsadAsIgaNa:). Thus when one gets the grace of Lakshmi he will automatically get what Sarasvati can offer him also. The poet has been inspired by the famous VishNu PurANa slokam that celebrates the Supremacy of Lakshmi KaTaaksham over every thing in conferring all saubhAgyams —

sa SlAghya: sa guNI dhanya: sa kulIna: sa bhuddhimAn |
sa SUra: sa ca vikrAnto ya: tvayA devi nirIkshyase ||

— VishNu PurANAm: 1-9-131

The one who is blessed to receive Lakshmi KaTaaksham becomes famous, possessor of auspicious attributes, all desirable things, intelligence and heroism. It makes one achieve the status of an actor on whose face (stage for dance/ rangam) the fourteen arts dance. Sabda slEshai is used here effectively by the poet.

Devi’s KaTaaksham is described as guNavattA (having the beneficent attributes of wealth and kshemam) and lasducchraya: (superior vaibhavam). That Devi KaTaaksham has the power to walk from place to place (tava KaTAkshA: paTu naTa:), where those who sought Her protection (AsrtitALs) reside and shines on their beautiful faces serving as dance stage (manjuLa Asyarange) and performs always the fourteen kinds of dances (sarasvatIm satatam nartayate).

This slokam has double meaning. The other implied meaning (dhvani) here is: Oh Devi of the Lord! Your divine KaTaaksham becomes a great actress/director) on the dancing stage (nrutta rangam), where the dancer Saraswati is directed to perform dances accompanied by mangaLa vAdyams and appropriate tALams.

Slokam 25

bhAvatkai: bhagavati kajjaLa anuviddhai:
krshNo yai: bhavati vidhu: kaTAksha pUrai: |
talleSai: adhikatamaSriyAm nidAnai:
mAlinyam harasi vicitram Antaram na: ||

Meaning:

Bhagavati, the body of EmperumAn who is embodiment of sattva guNam should have been white in colour due to the body being of Suddha sattvam instead of its blue hue. It is so because of your kaTaaksham that arises from Your collyrium (kAjal — anjanam) lined black eyes fall on His ThirumEni. Please let Your kaTaaksham fall on us too and remove our dark hue that is due to our tamo guNam which leads us to perform sinful acts that stand in the way of our moksha prApti.

Comments:

The dhvani here is: Your KaTaakshams makes the Suddha sattvamaya ThirumEni of the Lord (white hue) into blue color. You also remove the dark hue of ours from our rajo and tamo guNams with Your KaTaaksha vIkshaNyam.

Swami Desikan affirms in VaradarAja pancASat (slokam 50) “kApi lakshmIkaTAkshai: bhUya: SyAmA” — EmperumAn tirumEni has the natural hue like a dark blue color. PirAtti’s blue cool glances (kaTaaksham) make EmperumAn to appear more dark blue.

Slokam 26

vikasvarAmodabharam vitanvatI
purovasantam prathitAgamAncitA |
kaTAkshavallI tava mAdhavapriye
prasautyanantam sumitApyasau phalam ||

Meaning/Comments:

Here Lakshmi’s kaTaaksham is equated to a creeper. During spring, in the months of Chitirai and VaikAsi, creepers shed their old leaves and get new ones. They bloom and spread the sweet smell of their flowers in all directions. Similarly Lakshmi grants many mangalams to those who come before Her and makes them happy. A creeper spreads clinging to a tree. Lakshmi’s glory spreads by the words of experts of Agamas. Her kaTaaksham grants the fruit that is moksham similar to the creeper.

PirAtti explains Her glory in Lakshmi Tantram which is a part of PaancarAtra Agamam. This slokam aptly says Her glory spreads by those who are experts in Agamas and yields the fruits of Moksham: “prathita Agama ancitA tava kaTAkshavalli anantam phalam prasauti”. Speaking about the joy that She causes in the SaraNAgatan in front of Her, the Kavi evokes a beautiful image: “purovasantam vikasvarAmodabharam vitanvatIi” and blesses one with limitless phalan s ( anan tam phalamapi prasauti) similar to the spreading fragrance of flowers all around and the delectable fruits of Vasanta kAlam (vasantam vikasvara Amodabharam pura: v i ta nva tI ta va KaTAkshavallI anantam phalam prasauti).

Slokam 27

na viprayogi vyasanAya kalpate
na mArgaNAnAm sahate ca pancatAm |
bhavam javAt pratyuta dandahItyayam
jayatyapAnga: tava citramindire ||

Meaning/Comments:

This slokam brings out the beauty of Lakshmi’s kaTaaksham by comparing it with ManmathA, the god of Love. Manmatha causes grief to couples who are not with each other (viyogi, no meaning for the intermediate letters pra) while Lakshmi’s kaTaaksham does not cause grief to j~nAnis and yogis (viprayogi).

mArgaNAnAm (arrows) — Manmatha is said to have the five arrows made of lotus, aSoka, mango, jasmine and black neythal flowers. He is thus called panca BhANan.

PirAtti’s kaTaaksham will not tolerate excess of paupers (mArgaNAnAm) and makes them all wealthy.

SivA who is also called Bhavan, who burned Manmatha. PirAtti’s kaTaaksham burns bhavam (samsAram). Thus PirAtti’s kaTaaksham is more beautiful than ManmathA and produces different effects than his activities, which produce grief to those affected by him.

Slokam 28

vikaca kamala SobhA vibhramodbhUti sImA
vidhumiha sadupAsyam tanvatI suprasannam |
Saradiva tava vIkshA SArngiNa: prANakAnte
Samayatu kila meghATopam ujjrmbhi tApam ||

In this slokam, PirAtti’s kaTaaksham is described as Sarad rtu, the months of aippasi and kaarthigai. Aippasi brings copious rains and the skies are always dark with rain clouds. Kaarthigai brings relief to this season when the sky clears. The moon and the stars shine during that month.

Meaning/Comments:

SArngiNa: prANakAnte! Consort of nArAyanA! Your demure glances make Sri vEnkatanAthan fit to be worshipped by yogis and for them to receive His anugrahams. Your kaTaaksham makes Him remain pleasant to them always (vidhumiha sadupAsyam suprasannam tanvatI). Your kaTaaksham banishes the tApatrayam that arises in me like the thunder associated with the water-laden clouds of the rainy season (ujjrumbhita Apam me agha ATopam samayati).

Slokam 29

nityAmeva vibhUtim amba dadata: nirvyAja bandho: bhavat
divya apAnga lavasya varNanavidhau ko labdhavarNo bhuvi |
jushTo drshTibhi: ashTabhi: ca tisrbhi: prAya: sahasreNa vA
devi dvAdaSabhi: ca daivatagaNa: yasmai ciram tishThate ||

Meaning:

Devi! Who in this world has the capacity to describe adequately the power of even a miniscule of Your kaTaaksham and that leads to nArAyanA granting us the greatest prApyam, a place in Sri VaikuNTham without expecting anything in return? Even the devAs who have eight eyes (Brahma), three eyes (Siva), thousand eyes (Indra) and twelve eyes (ShaNmukha) wait anxiously therefore for that kaTaaksham of Yours.

Comments:

From this slokam, one can understand the greatness of PirAtti’s kaTaaksham that is superior to that of even EmperumAn. The poet equates a miniscule of PirAtti’s kaTaaksham to EmperumAn’s full grace. This is similar to what Sri ALavandhAr says in his first slokam of Catussloki “kAntaste purushottama:..… bhrUma: kadham svAm vayam” how can I hope to describe Your glory fully?

Slokam 30

tattAdrksha kaTAkshakankaTadhara: SrIvenkaTAdrISitu:
prANapreyasi bhUyasIm prabhajate SauryAbhimukhya Srutim |
satkIrttyA sahasAmarottamajayam prApta: tavopASrita:
vAgbANai: na vihanyate kshitibhujAm nirjitya nityadvisha: ||

Meaning:

SrI VenkaTAdrI Situ: prAna-preyasi! One who is the life force or prANA of SrI VenkaTesa, Your kaTaaksham is like an armor to Your devotees. One who has Your kaTaaksham wins his longtime enemies very easily. He is praised by everyone for his valor and thus becomes very famous. He wins enemies such as kamA and kroda. He is praised as “satpurushA” and is not hurt by the harsh words that lowly Kings wield at him as weapons. Even Indra and Sanaka who know the nature of Brahmam are not equal to him in fame.

Comments:

tattAdruksha is derived from “sa cAsau tAttrukshaSca”. sa stands for the rUpam of the kaTaaksham (armor) and tAdruksha for the nature of the kaTaaksham. Upanishad says “asti brahma iti cedveda, santamenam tato vidu:” One who realizes the presence of brahmam and understands its nature becomes “brahmavit”. This person is called “sat”. He wins over kamA, kroda, lobha, moham, madam and mAtsaryam, the six enemies and thus need not seek the patronage of Kings and listen to their harsh words. Thus Lakshmi’s kaTaaksham can grant aihika (blessings in this world like wealth, progeny et al) and Amushmika benefits (other worldly sukham like Moksha siddhi).

What stands in the way of one who wishes to approach EmperumAn and enjoy His company are his loads of sins. PirAtti’s kaTaaksham will help him get rid of all his sins and qualifies him to seek EmperumAn’s grace. Equating Her kaTaaksham to a kavacam (shield) makes one realize that it is PirAtti who shields jIvAs from the wrath of EmperumAn who is angered by all their evil deeds.

Slokam 31

yavad bhAvatkavIkshA viSati tanubhrtAm indire mandireshu
vyaktam nrttam vidhatte dhanapati vibhavAt uttarA vittarAji: |
dvAre tAreSa gaurA: turagaparibrDhA bandhurA: sindhurA vA
garvAt ghushyanti akharvAbhyudayam adhimukham rAjate rAjateja: ||

Meaning:

IndirE! When Your kaTaaksham falls on the houses of people they become wealthier than KuberA. All the riches dance in their houses. Horses that are whiter than the moon dance near the entrance of their house. The mighty and beautiful Sinduram elephants (high class type) trumpet at their doorsteps. The animals have a glow on their faces similar to a King.

Comments:

One is reminded of the tale of Kucela. When he received RukmiNi PirAtti’s grace, his house became a palace with all the wealth he could ever dream of.

Slokam 32

dhanya: kaScit jagati vishaya: tAvaka AlokitAnAm
atra amutrApi akhila janani prApya gotra Adhikrttvam |
satsantAna prabhava sumana: sevayA AmodaSAlI
jaitra sthAnam kimapi bhajati SrImaduccAmaram ca ||

Meaning:

akhila Janani! Even a simpleton who has the puNya to receive Your kaTaaksham will become a Ruler of this world. He will be born in a good family, will be praised by learned men, and will rule the world with all the insignia of a King (parasol and fan). When he reaches Sri VaikuNTham, he becomes more victorious than Indra who punished the mountains (gotrAdhikrtvam), VaruNA and Kubera.

Comments:

When one receives PirAtti’s kaTaaksham he gets Paramapada prApti which is greater than Indra padavi or any other wealth. Thus such a person is superior to all the kings of this world and devAs, Indra, VaruNa and Kubera.

Indra is considered to be an enemy of mountains as he is said to have cut their wings off and prevented them from moving around.

gotrAdhikrtvam means, one who punished (troubled) the mountains, i.e. Indra. The relevance here is that once upon a time, mountains were said to have wings and flying all over, landing on villages and were destroying them. Indra cutoff their wings to prevent them from flying. So Indra is considered to be an enemy of mountains.

Slokam 33

SayyotthAyam janani dhaninAm vAsam AsAyam ittham
gatvA gatvApi anudinam anucchinna trshNodgama: aham |
hrdyApAngAmiva bhavadavaploshaSAntyai rame tvAm
hrdya apAngAm madhuripuvaSIkAra vidye prapadye ||

Meaning:

Madhuripu vaSIkAra vidyE! One who shows the way to attract nArAyaNaa’s mercy! So far I have all my waking time running from one rich man’s house to the next seeking wealth. I was never satisfied with what I received from them. The fire of samsArA is burning me. I seek Your pleasant grace that is as cool as the land that has a lake filled with water.

Comments:

Swami Desikan says in Rahasya traya sAram, “prapannAdanyeshAm na diSati mukunda: nijapadam”. Mukundan does not favour one who has not performed prapatti. One can never approach EmperumAn without performing PurushakAra prapatti as his accumulated sins will only anger EmperumAn. Thus one needs the mediation of PirAtti on his behalf and thus She is the one who sets the path for receiving PerumAL’s grace.

The kavi compares his unfortunate status arising from the relentless chasing after ephemeral things like worldly wealth and vishaya sukhams to that of a traveler in scorching summer heat. He surrenders at the sacred feet of MahA Lakshmi to seek relief from the sufferings from the wild fire of samsAram and wishes to gain relief from the scorching summer like a tired traveler dipping into the deep and cool waters of a pond.

Slokam 34

vitanvantyAmishTam vividham acirAdIkshaNalavai:
bhavatyAm jAgratyAm bhagavati narAn sevitumanA: |
ksharantIm abhyarNe kamalasurabhi svAdusalilAm
sravantIm ullanghya Srayati mrgatrshNAm atitrshA ||

Meaning:

Bhagavati! When one does not seek Your grace that can grant the aihika) and Amushmika phalans and goes instead after lowly men to seek favours from them, it can only be understood as a futile effort such as giving up the opportunity to quench their thirst from the cool and pure water from a river instead of chasing mirages. When You are waiting earnestly for a devotee who would seek Your grace it is a worthless and foolish effort on their part to ignore it and chase ephemeral and evanescent things.

Comments:

Sriya:pati is said to be “avasara pradIkshan” waiting to grant us the ultimate benefit. It is only the presence of PirAtti and Her mediation that makes Him so.

If one rejects the idea of seeking Her kaTaaksham and goes after lowly people, the effort is as ridiculous as a thirsty person giving up water from a big source and going after one that does not even exist. Giving up a big source of water and going after a smaller one is itself absurd but going after that does not even exist is preposterous.

Slokam 35

ajIryadaghanASanam drDhagadAkaram devi yat
purANam api pUrusham punaralanghanam pushyati |
tadetadiha pAtu na: tava kaTAksha divyaushadham
phaNIndraSayajIvikE bhavavipanmayAdAmayAt ||

Meaning:

PhaNeendraSaya jIvikE! One who saves nArAyaNa from the poisonous breath of AdiSeshA, Your grace is like a medicine that relieves even an old man from his disease without any food restrictions (AhAra niyamam) or change in lifestyle. We can see this quality of Your kaTaaksham when we see that the oldest Atma, ParamAtma, nArAyaNA is saved from the potential harmful effects of AdiSeshA’s poisonous breaths.

Comments:

In this slokam the kavi says PirAtti’s grace is like a medicine for our disease, samsAram. He very jokingly says that She protects nArAyaNa from AdiSeshA’s poisonous breath. Medicines do not work very effectively when the patient is very old. One has to follow strict diet and follow rigorous lifestyle for the medicine to work. The poet says Her kaTaaksham has worked as a medicine for nArAyaNA who is ancient, as He does not have a beginning or end. The nature of jIvAtma is also nitya like ParamAtma. The poet finds solace looking at nArAyaNa that even if he, the jIva, is very old, PirAtti’s kaTaaksham should be an effective medicine for his disease, samsArAm.

Slokam 36

durlangha samsrti durarNava karNadhArA:
sampadvadhU satata nartana sUtradhArA: |
aj~nAna kAnana vidAra kuThAradhArA:
padme jayanti bhavatIya kaTAkshadhArA: ||

Meaning:

PadmE! Your kaTaaksham serves as a boat for sailors who want to cross the ocean of samsArA. It is like a play writer who directs the dance of the lady who is wealth. It is like the sharp edge of an axe that destroys the forest of ajn~Anam.

Comments:

The boat is essential for a sailor to cross the ocean. A play will not even exist if there is no writer. Similarly the sharp edge of an axe is essential for it to function as a woodcutter. Thus one can realize that PirAtti’s kaTaaksham is absolutely essential nay indispensible.

Slokam 37

svAduSItaLa dayArasa pUrNam
sevitam dvijavarai: amrta utkai: |
devi tAvaka kaTAksha taTAkam
viSvatApa vigamAya vigAhe ||

Meaning:

I enter the lake of Your kaTaaksham. Those who are interested in realizing the nature of Brahman (BrahmanAs) seek its sweet waters of dayA. I take refuge in such a lake to quench my outer and inner thirst.

Comments:

PirAtti’s kaTaaksham will quench the heat generated by tApatrayam. The lake that represents PirAtti’s kaTaaksham (kaTAksha taTAkam) will be filled up to the brim with Her dayA (dayA rasa pUrNam). The waters of this lake are delectable (svAdu) and cool (SItaLam) to remove the heat of samsAram. If there is a lake in a town all the people in the town benefit from it. Similarly PirAtti’s dayA embraces everyone who comes near Her. A dip into these dayA rasa KaTAksha taTAkam removes the internal and external tApams (viSva tApam-s).

It is interesting that PirAtti’s kaTaaksham is equated here to a lake and not to the ocean. Though the ocean is big, its salty waters will not quench anyone’s thirst. People do not fear to go to a lake while they approach the ocean with trepidation.

Slokam 38

karuNayA kalaSodadhi kanyake
jaDatameshu avAlokam aghApaham |
vitanushe sakrt esha puna: tanoti
anavalokam adhanya durAsadam ||

Meaning:

KalaSodadhi KanyakE! Daughter of the ocean, You direct Your kaTaaksham towards the ignorant only once (sakrt avalokam vitanushe). The kaTaaksham is so powerful that it does all the needful for him to reach SriVaikuNTham.

Comments:

As PirAtti is the upAyam and upeyam for the jIvas, Her kaTaaksham will do all that is needed for him to reach moksham. This is in line with the Carama slokam “sarva pApebheyo mokshayishyAmi”

Slokam 39

devi kaTAkshalava: tava rikte sampadam Adhipade api nidhatte |
sindhukumAri tathApi atamaske sidhyati tatra samAdhi: adrupte ||

Meaning:

Devi! SindukanyE! When a pauper fraught with mental tension, receives Your kaTaaksham he gets wealth that can relieve his mental affliction. However it seems, the gaining of wealth instead of removing his sickness makes the sickness exist more firmly. This is not true when one who is devoid of tAmasa guNam and ahamkArAm while receiving Your grace, it leads him to meditate on EmperumAn and grants him ParipUrNa BrahmAnubhavam (SamAdhi).

Comments:

The expression “samAdhi sidhyati” could be split as “sam Adhi: sidhyati” which means that the sickness exists more potently. When split as “samAdhi: sidhyati” it means his samAdhi yogam becomes fruitful.

When one with sattva guNam receives the material wealth that PirAtti’s grants him, he will behave with equanimity. However if the person is predominantly having rajo or tamo guNam, then his wealth will give him more mental torture worrying about how to preserve it and protect it.

Slokam 40

prAgeva syAt prArthita arthasya siddhi:
paScAt amba tvatkaTAksha upalambha: |
drshTAnto na: tatra te drshTipAtAt
prAk ambhodhim langhayan pAvamAni: ||

Meaning:

Amba! Your kaTaaksham fulfills all the requests of a seeker even before it reaches him. I am not exaggerating this as we can see it from the life of Hanuman. Even before he received Your kaTaaksham he was able to cross the mighty ocean by its grace.

Comments:

The Poet points out to a unique effect of PirAtti’s KaTaaksham. This uniqueness made it possible for HanumAn to jump over the ocean first and become beneficiary of PirAtti’s glances. Due to the power of Your kaTaaksham, one gets the desired phalan even before Your glances fall on the seeker (prArthita arthasya siddhi: prAeva syAt, tvat kaTAksha upalambha: paScAt).

Slokam 41

vakshorakshe SArngiNa: sthUla lakshe
tattAdrkshe jAgrati tvatkaTAkshe |
sUnaSrIbhi: sAndragande parokshe
kuryAdAsthAm alpadhI: kalpavrkshe ||

Meaning:

SArngiNa: vaksha rakshE! One who protects the chest of EmperumAn! When one has You, Who can grant any wish, it is only a person of limited intellect will seek these haughty rich known for their perishable and insignificant wealth from the karpaka tree that is not even visible.

Comments:

Sriya:pati is said to be better than a Karpaka tree in that He gives Himself to those who seek Him while the Karpaka tree will not present itself to anyone (paroksha kalpa vrksham). One has to go to the karpaka tree and express one’s wishes. EmperumAn and PirAtti come to the seeker Themselves and fulfill all his genuine wishes. While Your matchless auspicious glances are waiting to confer all saubhAgyams, only a person of feeble intellect will seek a Kalpaka tree for fulfilling one’s desires (sthUlalakshe tattAdrkshE jAgarati, parokshe kalpa vrkshe alpadhI: Astam kuryAt).

Slokam 42

racayati tava vIkshA nUnamaj~nepi rakshAm
durita carita bhedI deSiko mantravAdI |
tadiha gaLitamoha: drAgayam padmagehe
vishayaruci piSAcI vikriyAbhi: vyamoci ||

Meaning/Comments:

There are three analogies in this slokam.

The AcAryan is equated to a magician, PirAtti’s kaTaaksham is equated to a shield (rakshai) and the five senses are equated to demons.

When evil spirit possesses one, a magician is summoned to chant appropriate mantras. The magician will also give him some medicines and a rakshai with a string to be tied on his wrist as a shield. Similarly an AcAryan will teach the disciple the dvaya mantram and explain his situation to PirAtti and request Her to shower Her grace on the disciple and protect him as a shield. The disciple would then chant the dvaya mantram and relieve himself from the clutches of base attractions mediated by the sense organs that are like the evil spirits.

Slokam 43

jagadamba tava apAnga:
jalajAtaSara: prapushTa madhukAla: |
kamale kathaya katham vA
karoti asau sarvamangaLenAptim ||

Meaning/Comments:

This slokam can be interpreted in two ways.

• It could be explained with respect to Manmathan the god of love and

• It could be explained by calling PirAtti’s kaTaaksham as the Manmathan.

Jagadamba KamalE! Your son Manmathan causes pain to others by shooting arrows made of the five flowers: Lotus (jalajAta), aSoka, mango, jasmine and black neidhal that grow during spring. How can he befriend Rudra the consort of SarvamangaLa, Parvati, when Rudra burnt him down once before?

JagadambE! Sri nArAyaNa, Who destroyed the demon Madhu, caused misery to RavaNa and his gang (jaTajAta) due to Your kaTaaksham. Such an esteemed kaTaaksham of Yours will give one all the mangaLams (sarva mangaLam).

Per poetic usage and practice, if “la” or “va” is in a word (padam) then, it could be used to reveal different meanings by replacing it with “Ta” or “pa”. This is known as “laTayorabheda:”, “vapayorabheda:” So the padam “jalajAta” as well “jaTajAta” can have two different meanings through this variation.

Slokam 44

tishThantu ashTama eva bhUsuta Sani prashThA: ca dushTA grahA:
phAle kAmapi lelikhItu jagata: srashTApi kashTAm daSAm |
te kim kuryu: apAngato mayi sakrt devi tvayA angIkrte
nIhAro na karastham ambaramaNe: lIlAmbujam bAdhate ||

Meaning:

Devi! What can the planets Saturn and Jupiter do to me even if they are in the eighth place in my horoscope? What can the fate written by Brahma on my forehead do to me when I have received a glance fromYou? Can the snow hurt the lotus that is in the hands of the Sun god, sUrya?

Comments:

When one has Saturn, Sun, Jupiter and Mercury in the twelfth, eighth and rasi places in his horoscope, it is said to make him experience poverty, fear and change of location. It is also said that one experiences life based on what Brahma has predestined him to face. However, if one receives a cursory glance from PirAtti none of these can cause any damage to him. PirAtti is the Isvari who commands everything and everyone. This is similar to dews (nIhAra — pani) which cannot harm the decorative lotus on the hands of sUryan (Sun) who is considered to be the enemy of dews (nIhAra ambarameNa karastham lIlAmbhujam na bAdhate).

sUrya mantram says “sUryan has lotus in his hand” (“dvibhujam padma hastam ca varadam makuTAnvidam dyAyet divAkaram devam”). The term “kim kuryu:” means how can anyone harm. However if it is read as “kinkuryu:” it means all the planets and Brahma will serve the person who received PirATTi’s grace.

Slokam 45

vijayApajayau rame bhavetAm
tvadapAngAnvaya tadviparyayAbhyAm |
ajayat tava vIkshayA hanUmAn
adhilankam vikaTAksha rAkshasaugham ||

Meaning:

RamE, Lakshmi! When one received Your kaTaaksham he becomes successful and if he does not receive Your kaTaaksham, he faces defeat. HanumAn received Your kaTaaksham and with it (sa+kaTAksham) was able to defeat the rAkshasAs who did not receive Your glance (vi+kaTAksham).

Comments:

The above slokam reminds us of Sri ALavandhAr’s Catussloki third slokam that begins as “Ishat tvat karuNA nirIkshaNa sudhA….” Through this slokam Sri ALavandhAr says that a few drops of PirAtti’s kaTaakshamrtam brings to life all that is present in the three worlds. If one does not receive PirAtti’s kaTaaksham then he can never get aisvaryam, AtmAnubhavam and moksham.

Slokam 46

pratigha ushNam adhISitu: na padme
bhavadIkshA vishayam praveshTumIshTe |
tvadapAngasudhA Ardrita: tushArI-
bhavat agni: hanuman iha pramANam ||

Meaning:

PadmE! Even EmperumAn’s anger cannot harm anyone who has been drenched in Your amrta kaTaaksham. This was experienced by HanumAn, when his tail that was set to fire could not harm him as he was soaked in Your nectarine kaTaaksham.

Comments:

The fire god Agni has Sriya:pati as his antaryAmi. So he can never harm anyone who has surrendered to PirAtti. The fire that was lit to harm HanumAn resulted in burning Lanka down but never did any harm to him.

Slokam 47

kaTAksha pratyUshe tava mishati kamsAridayite
tama: SAmyati antargatamapi ca sUrya Akalanata: |
svayam doshonmesho viramati puna: sArasavana-
Sriya: sampadyante divi ca bhavitA bhAsanam api ||

[In this slokam PirAtti’s kaTaaksham is compared to the dawn.]

Meaning / Comments:

KamsAri dayite! When the Sun rises in the sky it dispels the darkness and spreads the light. When one receives Your kaTaaksham he gets satsangam. His darkness of ignorance is dispelled by the wise words of the good company. When the sun rises the night ceases to exist. When one surrenders to PirAtti his bad karmA ceases to exist. It is chased away. There is brightness all around when the Sun is high in the sky. Similarly when one surrenders to You, his jIvAtma svarUpam with its eight attributes will shine and bring joy to everyone around him.

Slokam 48

surabhistanute tavAvaloka:
sumana: sampadam amba bhUmijAnAm |
avipallavatAm vidhAya pushNAti
api cAmodam adIptikAnanAnAm ||

[In this slokam PirAtti’s kaTaaksham is equated to the month of Chitirai, the month associated with vasanta rtu. It is during this month, the flowers blossom and spread their fragrance. This is the feature of Chaitram.]

Meaning:

Amba! Your kaTaaksham is like the month of Chitirai that will make flowers bloom. It brings lushness to the forests that had shed their leaves in autumn. It spreads the sweet smell of flowers everywhere.

Comments:

The slokam can also be interpreted as follows:

Amba! Your kaTaaksham makes people acquire the qualities of DevAs. It brings a glow to the faces of people suffering from poverty by granting them all the wealth and happiness.

Slokam 49

kamale gabhIra karuNAjaladhe
tvayi mandarakshaNa vikAsihrdi |
kalitodayA mrdu kaTAkshasudhA
prathayati asau sumanasAm pramadam ||

[This slokam equates Devi’s KaTaaksham to the nectar (kaTAksha sudhA) that was brought out of the Milky Ocean during amrta mathanam.]

Meaning:

This slokam can be interpreted in two ways as below:

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