Kamale! If Candra wanted to be equal in beauty with Your forehead, he should seek association with either the darkness or the dark clouds that arise during the rainy season.

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amba (Mother)! Your hair wins EmperumAn’s heart with its natural fragrance and by the presence of beautiful flowers. Hence EmperumAn’s heart also becomes fragrant. This is not a surprise as anything that associates with a fragrant object becomes fragrant itself.

Comments:

The poet says PirATTi ties EmperumAn’s heart with the flowers on Her hair. He invokes the ‘arthAntra nyAyam’ and says that anything that is associated with a fragrant object acquires fragrance and so EmperumAn’s heart acquired ‘Amodam’. This word means fragrance as well as happiness.

Amodam represents the first of the four stages of happiness namely:

1. Amodam
2. pramodam
3. sammodam and
4. Anandam.

SrI NaDAdUr ammAl has mentioned in his Slokam ‘paratvAdi pancakam’ the four types of the vyuha mUrtis and the four types of happiness.

Amode bhuvane pramoda uta sammode ca sankarshaNam
pradyumnam ca tatha aniruddham api tAn srsTi sthiti cApyayam |
kurvaNAn matimukhya saDguNavarai: yuktAamstriyugmatmakai:
vyuhAdhishThita vasudevam api tam kshIrabdhinatham bhaje ||

— Slokam 2, vyUha vAsudeva stuti

Amodam represents the stage of perception when we understand the true nature of matter. The vyuha mUrti SankarshaNa represents Amodam that also indicates the jAgrat stage of consciousness. It is apt that the poet describes the happiness that EmperumAn derives from the material, flowers, on PiraTTi’s hair as Amodam.

Slokam 15

trailokyamAta: ajahat taruSAkhameva
drshTam kulam sumanasAm phalavat hi loke |
api Ahrtam bahiraha: saphalam prasUnam
kAlpadrumam tu bhavatIkacamaNDalena ||

Meaning:

trailokya mAta: (Mother of the three worlds)! We have seen that flowers left on trees turn into fruits later. However, the flowers of the Kalpaka vrksham that was plucked from the tree to beautify Your hair became fruits. What a surprise!

Comments:

The word ‘phalam’ means fruit and goal. Any flower left on a tree to ripen turns into a fruit, phalam, eventually. However, the flowers from the Kalpaka vrksham got their ‘phalam’ even when they were plucked from the tree. This is due to their sambandham with PirATTi. Anything that is impossible will become possible with PirATTi sambandham.

The greatest fruit anyone can expect for his action is to be able to serve PirATTi. By serving PirATTi, the flowers fulfilled their reason for existence.

Slokam 16

sarai: divyai: AmreDita sahaja saurabhya subhagam
kacam te kalyANi bhramati parita: bhrnganicaya: |
dhruvam tatsArUpyam svayam abhilashan jhankrtimishAt
stuvan prAdakshiNyakramam akhilamAta: kalayati ||

Meaning:

KalyANi (One who is auspicious)! akhila mAtA: (Mother of the world)! The bees are swarming around Your hair that sports the Karpaka flowers that enhance its natural fragrance. Are the bees circumambulating Your hair with their buzzing that resembles chanting to become like Your hair?

Comments:

The bees are swarming around the honey-laden flowers that decorate PirATTi’s hair. Their action seems as if they are chanting PirATTi’s name and circumambulating Her to acquire the black color that has sArUpyam (similar form) with Her hair.

When a jIva reaches Paramapadam, it gets the four benefits, ‘sAlokyam’, ‘sArUpyam’, ‘sAmIpyam’ and ‘sAyujyam’. ‘sAlokyam’ is the benefit of being able to stay in the same ‘lokam’ of EmperumAn. ‘sAmIpyam’ is being near Him. ‘sArUpyam’ is having the same physical form as Him. ‘sAyujyam’ is being associated with Him and performing nitya kaimkaryam at all times. The poet refers to this in the above Slokam. The bees represent the jIvAs who worship PirATTi by chanting Her name and praises. By doing so, they acquire ‘sArUpyam’. The bees acquiring the dark hue of PirATTi’s hair alludes to the ‘sArUpyam’ that a jIva gets as the benefit.

‘AmreDita’ means flowers that are just blooming. The flowers that are just blooming are more fragrant than those that have bloomed already.

This Slokam describes the qualities that a jIva should possess to get ‘sArUpyam’.

1. He should have ‘abhilAsha’ or great desire for it.
2. He should take the effort to acquire it. He should work for it.
3. He should be firm in his goal of acquiring sArUpyam.
4. He should pradakshiNam of PirATTi for it.

‘bhramara’ means bee. It also means ‘one who has bhramai or delusion’. The jIva is the one who has ‘bhramai’ that is dispelled when he performs pradakshiNam of PirATTi.

Slokam 17

prabho: nAbhIpadmam bhramaratati: utsrjya patati
sthirAmoda Alambe cikuranikurambe janani te |
manAgabdhe: kanye madhuripu samIpe paricaya:
na roceta prAya: nanu madhupa vargasya manase ||

Meaning:

Janani! abdhi Kanye! The swarm of bees is buzzing around Your hair leaving the lotus on EmperumAn’s navel. For the madhupa: (honey bees), the fragrant hair of PirATTi is more desirable as a place of residence than the lotus on the Lord's navel. They prefer proximity to PirATTi over that with EmperumAn.

Comments:

The bees that swarm around EmperumAn’s navel that has the lotus are moving towards PirATTi’s hair. The lotus opens and closes while PirATTi’s hair has the natural fragrance that is present always. The flowers on Her hair provide the bees their favorite, honey, continuously. This Slokam tells us that if we approach PirATTi we will experience uninterrupted bliss. If we approach EmperumAn without PirATTi near Him then, depending on His attitude towards us, He will either punish us or grant us happiness. The bees are called ‘madhupa’ those who drink ‘madhu’ (honey). Those who are ‘madhupa’ avoid ‘madhuripu’ or the enemy of ‘madhu’. The word ‘madhuripu’ also means ‘enemy of madhu, KaiTapaas’, namely EmperumAn. Those who wish eternal bliss, ‘madhu’, avoid ‘madhuripu’ who may either grant them bliss or deny it. By worshipping PirATTi, there is no chance of losing the bliss.

Slokam 18

kshamam idam kalaSodadhikanyake
tava kaca sthirasaurabha lobhata: |
vikaca sUnaviSesha parImaLam
jahat iha vrajati bhramaravraja: ||

Meaning:

KalaSodadhi Kanyake (Daughter of the ocean)! It is fit that the bees left the flowers that have fragrance and sought Your hair that has natural fragrance. It is but natural for the bees to quit a place with insignificant returns for one with grander returns.

Comments:

vi + kaca means curly hair. The bees left the flowers that have the handicap (sa+Unam) of not being associated with PirATTi’s hair (vikaca) and sought Her hair instead. The flowers are appreciated only if they are ‘vikaca’ or fully bloomed, they are appreciated only if they are associated with PirATTi’s ‘vikaca’ or curly hair.

Slokam 19

nihitA: tava kuntala andhakAre
nibiDe mArajani sthiraprakarshe |
kalayanti navasraja: vicitram
kamale kAmapi saurabhAnuvrttim ||

Meaning:

Kamale! It is a wonder that the new flower strands in Your hair that is as black as the night sky appear as if they are supported by Sun’s hands. The flowers that are placed on Your hair that is dark as the night and are highly capable of stirring desire, support the fragrance.

Comments:

The poet has used the expression ‘saurabhAnuvrttim’ to give two meanings. ‘saura bhAnu vrttim’ does not make sense as it means keeping the flowers in the dark is as if they are kept on Sun’s hands. This is virodhAbhAsam. The correct meaning is obtained when ‘nibiDemArajani’ is split as ‘nibiDe mAra jani, and ‘saurabhAnuvrttim’ is split as ‘sauraba anuvrttim’ that means the flowers that are capable of stirring desire retain their fragrance for a long time.

After the dark night, amAvAsyAa, the moon emerges slightly like a strand of flower. This is associated with the movement of the Sun, saurabhAnu.

Slokam 20

kuntaLa: niyamitopi bhavatyA:
cancalo bhavati tAmasarucyA |
nyakkaroti pariSobhi tamAla
utkarsham amba paripushyati ca enam ||

Meaning:

amba! Your hair is well-oiled, plaited and shines with a bluish hue. It won the tamAlam flower in its beauty and hue. It also enhances the beauty of the tamAlam flower. It enhances the beauty of the mark on the forehead.

Comments:

This Slokam has virodhAbhAsam. It says that PirATTi’s hair decreased the glory of the tamAlam flowers by its beauty and hue. The Slokam also says that the hair increased the glory of the tamAlam flowers. This apparent contradiction is resolved by the meaning of tamAlam. tamAlam refers to both, the flower, and the mark on the forehead, tilakam. While the beauty of hair decreased the glory of the tamAlam flower it enhanced the beauty of the tamAlam, the tilakam.

The ‘tamAlam’ flowers have the blue color or ‘nailyam’. ‘nailyam’ also means the sharp edge of the sword or ‘khaDgam’. PirATTi removes the ‘tAmasa guNam’ of the jIva and makes his mind as sharply focused as the edge of the sword.

The expression ‘niyamitopi bhavatya cancalo bhavati tAmasarucyA’ means that even if one’s tamo guNam is kept under check he will still go after bad behavior.

Slokam 21

kanjAlaye kamapi tAvaka phAlabhAgam
sanjAtaSobham aLakAvaLi meLanena |
utprekshate bhuvi na kastaruNendum abdhe:
utthAnakAla bhava SaivalabhArayogam ||

Meaning:

KanjAlAaye (One who lives on the lotus)! Anyone would think that Your forehead decorated by waves of hair resembles the beauty of the ashTami candran that emerges from the ocean that contains the algae.

Comments:

Having described the beauty of PirATTi’s hair, the poet then proceeds to eulogize Her forehead in two Slokams.

In this Slokam, the poet says that PirATTi’s forehead is like a half moon on the ‘ashTami’ day, the eighth day after the new moon that emerges from the ocean. Her dark hair is like the ocean from which appears the partial moon that is Her forehead. The whiff of hair that traverses the forehead is compared to the algae floating in the ocean.

The poet aptly addresses PirATTi as ‘kanjAlAye’ one who resides on the lotus that emerges from the slush of a pond when he calls Her forehead as the emerging moon.

tAyAr’ s face is blemish-free! — SrIranganAyaki, SrIrangam

Slokam 22

ciram te vaktreNa SritacikuravargeNa kamale
tulAm cet AroDhum tuhinakiraNa: ayam sprhayate |
tadA gADham sakhyam timiranikarai: vindatu javAt
avApnotu prAvrT jalamuk avinAbhAvam api vA ||

Meaning:

Comments:

It is traditional to compare the beauty of a lady’s forehead to that of the moon. However, the beauty of PirATTi’s forehead is so exquisite that it is beyond comparison. The poet says even if one tries to compare the beauty of PirATTi’s forehead and that of the moon by placing them both on a scale it is a wasted effort. Candra cannot equal the beauty of PirATTi’s forehead either qualitatively or quantitatively. PirATTi’s forehead is adorned by strands of dark hair that adds to its beauty. The dark lines found on the moon are considered as a blemish that diminish its beauty. The forehead has enormous hair that is absent in the moon. Hence, if the moon wishes to resemble PirATTi’s forehead it should seek the association of the darkness to compensate for the lack of hair and the rainy clouds to compensate for the strands of hair.

Slokam 23

purushanayanayugmam pushpavantAtmakam te
saha nivasati harshAt santatam vaktrabimbe |
tat iha jaladhikanye tat mahAdarSalIlAm
bhajata iti kavInAm bhAratI sUnrtaiva ||

Meaning:

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