Your words that can remove the samsAra for those who surrender to You, are sweeter than the koel’s voice. Such a vAk of Yours brings the words of a parrot to shame.

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mAta: (Mother)! When You speak Your sweet words, the taste of the sweet grape fruits becomes like that of a ball of clay. The bees attracted by Your words turn the honey into slush. The sweetness of sugar thus becomes insignificant. The green bananas have given up their pride that they are the best tasting fruits. What a wonder!

Comments:

Starting from this Slokam, the poet describes the sweetness of PirATTi’s word in the next ten Slokams.

In this Slokam, the poet has explained the superiority of PirATTi’s word over everything considered to be sweet. When PirATTi uttered Her words, the taste of the sweet grapes became like that of fruits made of clay, the bees that cherished the honey-the words, sloshed in them and turned them into a slush. The sugar lost its position as the sweetest thing. The green bananas that are praised as ‘vAcAma vishaya dIsApalakara mocApalam’the food that attracts the interest of those who do not care about the taste of what they eat and only eat for survivallost its position as the best food to consume. Thus PirATTi’s sweet words made the grapes, sugar and green bananas lose their exalted position as the sweetest of things.

Slokam 76

hrtvA vAcAm rasam asadrSam hanta puNDrekshava: te
mUDham madhye jaTharakuharam pATavAt UDhavanta: |
tam krcchrAt te dadati ca puna: dAritA dAruyantrai:
mAta: deyam svayam adadatAm mardanam mArdavAya ||

Meaning:

mAtA! The sweetest variety of sugarcane, nAmakkarumpu (punDreksham) stole the sweetness of Your words and hid it within itself. It had to be crushed with an instrument to retrieve the sweetness. It is fair that one who is not willing to give back what is not his should be forced to part with his ware.

Comments:

It seems the sugarcane did not have inherent sweetness. It stole the sweetness of PirATTi’s words and hid it in its stomach/inside. The sugarcane had to be split with the help of machines and subjected to a lot of trouble to make it give back the sweetness, in the form of sugar cane juice. The poet says it is appropriate that one who is not giving back another’s things should be forced to do so.

‘Consort of mAdhavaa!’ — SrI Anandavalli tAyAr. uttiramerUr

Slokam 77

abhyAtancya kshIradhim indo: amrtaughai:
Amathya enam devi mathA chekshumayena |
tasmAt devai: yadi upanItam navanItam
tiktIkuryAt uktiriyam te tadapi SrI: ||

Meaning:

Devi SrI! Even if the DevAs set the entire tirupArkkaDal into curd with the help of the amrt from the moon’s rays and churn it with the sugarcane as the rod, the butter that comes out will not be equal in sweetness to Your words.

Slokam 78

mAta: samastajagatAm asi mAdhavI tvam
manye tavAdharadaLam mrdulam pravALam |
dantAvalim sumanasAm tatim ullikhAmi
svAdUni vedmi ca madhUni subhAshitAni ||

Meaning:

samasta jagatAm mAta: (Mother of all the worlds)! As You are named Maadhavi, I consider Your lips to be the reddish new leaves, the row of Your teeth as flowers and Your sweet, wise words as honey.

Comments:

PirATTi who is the consort of Maadhavan is thus Maadhavi. Maadhavi also means a creeper. Here, the poet calls Her lips as new leaves at the tip of the Maadhavi creeper that are reddish green in color. Her teeth are hidden inside the leaves like the flowers. He calls Her teeth as an assembly of flowers. PirATTi’s words that emerge from Her mouth are equated to the honey that is present in the flowersHer teeth.

Slokam 79

mAta: bhavanmukhamayUkha sudhAbdhimadhye
bimbAdhara amrtam abhUt vacana amrtam ca |
Adyam tayo: pibati sAdaram Ananena
Srotradvayena caramam parama: pumAn sa: ||

Meaning:

mAta:! From the tirupArkkaDal — the glow on Your face, emerged the nectar that is Your lips and the nectar that is Your words. EmperumAn enjoys the nectar from your lips which are like the red bimbA fruit with his lips and Your sweet words through His ears.

Comments:

tirupArkkaDal gave out only one type of nectar when the DevAs and asurAs churned it. However, tirupArkkaDal that is PirATTi’s effulgence, gives out two types of nectars. EmperumAn is drinking one of them happily with His face and the other with His two ears.

The nectar that is PirATTi’s words are superior to Her nectarine lips as they are consumed by two organs-ears, instead of oneHis face.

Slokam 80

parihrta bhavaSabdA bhAratI tAvakInA
parihasatu nikAmam kALakaNThAbhilApam |
Srutipathamadhureyam sindhukanye katham vA
Sukamukha phaNitInAm dosham Avishkaroti ||

Meaning 1:

sindhu kanye (Daughter of the ocean)! Your vocabulary that does not include words like Siva, ridicules those who utter such words. How is it that such a supreme vocabulary is causing errors in the words of great sages?

Meaning 2:

Comments:

PirATTi is nArAyana patni. She is the pativrata who will not utter the name of any other man but Her husband, nArAyaNa. She is justified in not uttering names such as Indra, Siva and other gods. She is even justified if She makes fun of those who utter those names. The poet asks PirATTi how fair it is that such an esteemed vAk of Hers can make sages like Suka and ParASarar compose works that have errors in them.

It is only PirATTi who composes such great works through these sages. It is only Her words that are displayed in their compositions. Hence the poet is asking how we are finding names of gods such Siva in these works as PirATTi will never utter their names.

The true meaning of this Slokam is given as in meaning 2. PirATTi’s words are very sweet. She is the SrI who does purushAkAram on our behalf by uttering sweet words to EmperumAn. She is the one who gives us relief from our samsAra tApam and it is only through Her command that we get moksham. It is usual to compare sweet words to that of a parrot. Here the poet says that PirATTi’s words are so sweet that even the parrot is put to shame upon hearing them. PirATTi voice is considered to as the ‘pancama svaram’. The pancama svarams (nishAdam, rshabham, kAntAram, shaTjam, madhymam and daivatam) are said to represent the tone of a parrot.

Slokam 81

asankocAm mocA madhurima mada unmocanavidhau
anIcAm te vAcAm aharaha: aham naumi laharIm |
udUhe yAm Srotum kutukam udadhe: putri dadhatI
SrutIbhAvam cakshu:Sruti pati drSAm vimSatiSatI ||

Meaning:

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