Janani! Madhavan considers Your face that is very beautiful, glorious and that which gives eternal bliss as the birth place of Manmatha, the lord of love.

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Jaladhi Kanye (Daughter of the ocean)! Your face is round (maNDalam). EmperumAn’s eyes that are like the sUryan and Candran are permanently feasting on its beauty. Thus, EmperumAn’s eyes, sUryan and Candran are present together on Your face at all times. Thus, it is appropriate that poets describe Your face to be sporting the mahAleela of having amAvAsyA all the time.

Comments:

From this Slokam onwards, the poet is describing in 9 Slokams, the beauty of PirATTi’s face. The sun and the moon are present together only on the new moon day, amAvAsyA. EmperumAn who has sUryan and candran has His eyes (candra sUryau ca netre) is admiring the beauty of PirATTi’s face all the time. Thus, the sun instead of staying on the sUrya maNDalam is present on PirATTi’s face. Similarly, the moon that is EmperumAn’s eye is also present eternally on PirATTi’s face. This phenomenon of the Sun and the Moon being present together is called ‘darSam’ or amAvAsyA. ‘maha darSA’ or “dhIrga amAvAsyA” means the situation, where the sun and the moon are present eternally on PirATTi's face instead of being present on amAvAsya day alone. The poet also calls this (dhIrga amAvAsya ) as ‘leelA’. It is a divine play. The expression ‘mahAdarSalIlAm’ can also be split as ‘mahA AdarSalIlAm’. It means PirATTi’s face is as blemish-free as a clear glass.

Slokam 24

AdarSe pratibimba mAtra kalanAt Aropya mugdhA janA
mAta: tvanmukha kAnti cauryam anaghe mathnanti tam pANibhi: |
hA sankrAmati sAdhu tat malinimA hasteshu teshAm svayam
daddhyAt nUnam anenasAm hi kalusham mithyAbhi Samsanjana: ||

Meaning:

mAtA (Mother)! The mirror reflects Your face but not its glow. Your maids beat the mirror thinking that it has stolen Your glow. The dirt or dust in the mirror sticks to their palms. This is similar to the sins that are blamed on one who has not committed going to the accuser.

Comments:

PirATTi has a mirror to check the beauty of Her face. The mirror’s nature is to reflect the form but not the texture or the glow of the face. PirATTi’s maids, the ignorant servants, beat the mirror thinking that it has stolen PirATTi’s glow. The act of wiping the mirror to view PirATTi’s face better is equated to the maids beating it in anger. The poet says the blemish from the mirror sticks to the maids’ hands and this looked similar to the situation where the sins wrongly directed to innocent people attaching themselves to the accuser.

Slokam 25

vikacasya kacojjvalena padme
vikaLankena katham nu pankabhAja: |
sarasena gatasya nIrasattvam
jalajAtasya bhaven mukhena sakhyam ||

Meaning:

Padme! The association between Your face and the lotus is like that of a bald person and one with hair, an connoisseur and a ignoramus, and one who is blemishfree and one who is full of blemish.

Comments:

Even though the lotus is beautiful, it is associated with the muddy water. PirATTi’s face is associated with Her equally-beautiful body. Hence comparing Her face to the lotus is like comparing a person with hair to one who is bald, one who is blemish free to one with blemish and one who is a connoisseur to one who is completely ignorant.

The poet lists three differences between PirATTi’s face and the lotus. PirATTi’s face is line with hair— kaca. The lotus is ‘vi kaca’ one that is devoid or hair (true meaningwell bloomed), PirATTi’s face has no blemish, the lotus is in ‘panka’ or mud. PirATTi’s face has good quality ‘rasa’ the lotus is ‘nI rasa’ devoid of ‘rasa’. Hence he says only the ignoramus will say Her face is like the lotus.

Slokam 26

nadavanajam aho mahAtapaSrI-
krtaruci te mukhajanma lipsamAnam |
api yadi tat adha:Sira: tapasyet
janavadanam kamale bhavet tathApi ||

Meaning:

Kamale! The lotus wishes to be equal to Your face in its beauty. Hence, it is performing very difficult austerities. This is very surprising. Even if the lotus stands inverted in the water and performs tapas, it can only hope to be equal to the beauty of the faces of people in this world. It can never equal the beauty of Your face.

Comments:

The river that flows eastwards is called ‘nadi’ and that which flows westwards is called ‘nadam’. nadam also means ocean. The lotus that is present on the water is said to be performing tapas to become equal to the beauty of PirATTi’s face. The expression ‘mahAtapaSrIkrtaruci’ when split as ‘mahA AtapaSrI krtaruci’ means the lotus is made glorious by the sun’s rays in a cloudless sky. When split as ‘mahA tapa SrI’ it means that it possesses the wealth of tapas that is really hard to perform. Even if the ‘nadavanaja’ (lotus) stands in the water that is like the ocean and performs penance in an inverted position it will only become ‘janavadana’ (word is reversed) or the face of people. It can never become as beautiful as PirATTi’s face.

Slokam 27

vijite nanu te mukhena rAjani
api durgeSvara mauLi pUjyapAde |
vanavAsitayA tapasprhANAm
vijaye ka: vishaya: kuSeSayAnAm ||

Meaning:

For someone who has won mighty emperors who are well-guarded by forts, it is not a difficult task to win rshis who live in the forest and sleep on the kuSa grass. Similarly if the beauty of Your face has won even the magnificent moon that decorates the head of Siva, it is not a difficult task for it to win the lotus that is under the control of the moon.

Comments:

This Slokam describes the supreme beauty of PirATTi’s face. The poet says that as the beauty of PirATTi’s face has already won the most exquisite moon known for its beauty it is not a difficult task for it to win the beauty of the lotus whose blossoming is controlled by the moon’s rays. He draws support for his conclusion from the fact that for someone who has already won a mighty Emperor protected by forts and moats, it is a very easy task to win sages who are weakened by performing severe austerities. In olden days, the kings used to secure their territory with forts and forests. This is referred to as ‘durgam’ in Sanskrit and ‘araN’ in Tamil. The poet invokes the fact that the moon was adoringly worn by Siva on His matted locks. This is to show the greatness of the moon.

Slokam 28

tadabjam abja: ca tava Ananadvishau
murAripatni vrajata: parAjayam |
dvishA sahaikena mitho virodhino:
na yoddhum asti prabhutA dvayorapi ||

Meaning:

MurAri Patni (Consort of MurAri)! Both the moon and the lotus are definitely going to lose in the battle of competing with Your face in their beauty. It is difficult for two foes to fight and win a common enemy.

Comments:

Both the moon and the lotus are foes. The moon makes the lotus close its petals. Their common enemy is the beauty of PirATTi’s face. At least if the moon and the lotus are friends they can unite and fight their common enemy. In this situation that is not possible. Hence, the poet says that both of them are sure to lose the battle against PirATTi’s face.

Slokam 29

tvadAsyavasu taskaram dhruvamavaimi jaivAtrkam
payojanilaye yata: pihita mandirAyAm tvayi |
asau niSi vijrmbhate punarapAvrte dhAmni te
parAcalavane rave: ghrNishu vA divA lIyate ||

Meaning:

I realize that the moon is the thief who is trying to steal the beauty of Your face. He comes out when the doors of Your palace are closed in the night and disappears in the brightness of the sun’s rays in the morning when Your palace doors open.

Comments:

A thief usually hides in the day and comes out in the night. The moon is equated to a thief as he comes out in the night and hides in the day. The poet says that this behavior of the moon is because he stole the wealth ‘vasu’ the beauty of PirATTi’s face. Hence, he is trying to hide in the day and comes out in the night.

The poet says that the moon hides in the forest on mountains that is dawn and in the sun’s rays. This is to account for the presence of moon till the dawn during appropriate days and during KrshNa paksham. During KrshNa paksham, even though the moon is present in the sky, it does not shine in the presence of sun’s rays.

Slokam 30

janmamandiram aSoka sampada:
sAlakAntam urukAnti kandaLam |
Ananam madana keLikAnanam
manyate janani mAdhava: tava ||

Meaning 1:

Meaning 2:

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