Janani! Your slim waist is the cause of desire. Its dimension makes one guess its presence. It is curved as it supports the weight of the enormous breasts atop.

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amba! The mekhalA on your waist is exquisite like the lightning. How did the lightning come to your waist? Did it get confused that your slender waist and your dress were the AkASam?

Comments:

PirATTi’s mekhalA is bright like the lightning. The poet questions how the lightning that is on the sky ended up on Her waist. He wonders whether the lightning got confused with the non-existent PirATTi’s waist and Her vastram were the sky (ambaram). The word ‘ambaram’ means vastram (dress) and AkASam. One cannot touch or feel the AkASam and so one wonders whether it exists or not. Similarly PirATTi’s waist is so slender that one wonders whether it exists or not. PirATTi is wearing the ambaram on Her waist. Hence the lightning reached ambaram that was on Her waist since it exists on ambaram, its natural home.

Slokam 185

akshi apadAt aNuta: tava madhyAt
amba rame varam ambarameva |
asya hi vaibhavam asta vivAdam
viprati pannam anaindriyakatvam ||

Meaning:

amba, rame! The ambaram (sky) is superior to Your waist. The waist is so tiny and slender it cannot be seen. Everyone accepts the vibhutvam or all encompassing nature of the AkASam (ambaram) that is visible over that of Your waist that is invisible.

Comments:

From this Slokam, the kavi describes in ten Slokams, PirATTi’s waist. PirATTi’s waist is atomic in size like the ‘paramANu’. The tArkikAs argue that the ambaram (sky) is not visible while the VedAntis argue otherwise. In spite of this, both of them agree that the ambaram infiltrates everything. Thus, they accept its vibhutvam. No one accepts the Vibhutvam of something that is invisible, PirATTi’s waist. Thus the waist is finer in dimension than even the sky.

Slokam 186

aNvapi ada: tava valagnam iva amba kAncIm
api ambaram stanabharam ca bibharti yuktam |
Ahu: yata: dvyaNu kakAraNam api aNum tam
AdhAram atra katicit jagata: akhilasya ||

Meaning:

amba! Even though Your waist is very fine, it is fitting that it is supporting Kaanci, EmperumAn and your breasts. As ParamANu is said to be the supporter / or cause for everything in this world, as some say, it is no wonder it is supporting these three things.

Comments:

The poets says that it is not surprising that PirATTi’s waist even though of a fine dimension, is supporting the town KaancI, EmperumAn and her breasts. The sage Gautama in his naiyAyika philosophy that states that matter, paramANu, is the cause of the Universe. They say that two paramANus join to form ‘dviyaNukam”, three to form ‘triyaNukam’ and that is how this world is created. As the paramANu is the material cause of this Universe, PirATTi’s waist that is paramANu is easily supporting the three things mentioned in the Slokam. KaancI means, PirATTi’s waist belt and the city of Kaanci. It says that PirATTi supports the residents of KaancI and looks after their welfare. She supports ambaramthe dress. ambaram also represents BhagavAn. In Sanskrit, that wherever ‘va’ occurs it can be replaced with ‘ba’. This is known as vabayorabheda. Thus, ‘amvaram’ the supreme became ‘ambaram’ the dress, and BhagavAn.

Slokam 187

kArSyam drshTvA kamalanayane netramekam bhavatyA
dattam madhyam prati tava patistatra tu spardhayeva |
netradvandam ruciramadiSat tat vicitram trinetro
jAto api esha prathayati katham sampadam SambarAre: ||

Meaning:

Kamalanilaye (The one who has the lotus as Her residence)! You gave a piece of superb garment to a pauper pitying his poverty. EmperumAn who became jealous of Your generosity gave him two more garments. Hence, he became one with three garments. It is surprising that such a waist encourages growth of ‘Manmathadesire’.

Comments:

The word ‘netram’ used in this Slokam, means ‘vastram’ or dress. PirATTi saw a person whose dress and behavior indicated his extreme poverty. ‘madhyam’ means middle, the waist, and also one who has lowly statusbehavior. She felt sorry for him and offered him one garment. She blessed him with Her kaTAksham. ‘ekam netram’ means one dress, and also the vision from one eye. Looking at this, EmperumAn felt that He should also offer something for the poor man and gave him two dresses. He gave him ‘netra dvandvam’. A slight glance from PirATTi earns the full kaTAksham of EmperumAn for the devotee. Now the person became one with ‘tri netram’ three garments or three eyes. Siva is popularly called as ‘trinetra’. However, Siva burnt Manmatha while the trinetram is increasing EmperumAn’s Manmatha sambandham towards PirATTi. The poet wonders how this is possible.

Slokam 188

payojanAbhapriyapatni vishNu-
padAravinda vyapadeSameva |
nirIkshya madhye niyamena tatra
netram mudA tvam nidadhAsi nUnam ||

Meaning:

PayojanAbha priyapatni (The beloved wife of PadmanAbha)! You grant your glance even to a lowly being, if he is EmperumAn’s devotee. It is for sure that you are decorating your body with garments only because you are BhagavAn’s devotee.

Comments:

PirATTi showers Her grace on a person if he is nArAyaNA’s devotee even if he is a lowly person. It is definitely true that you are decorating your middle portion ‘madhyam’ with dresses only because it belongs to BhagavAn and not because it is your body.

Slokam 189

netreNa nIranidhiputri nitAntayogAt
madhyam na cAkshusham iti kshamameva mAta: |
AsannatApi sutarAm atidUrateva
pratyakshatAm pratiruNaddhi yathA anjanAdau ||

Meaning:

nIranidhiputri (Daughter of the tirupArkkaDal)! Your waist is closely associated with Your eyes and hence is invisible. Just as the fact that distant objects are hard to see, those that are very close like the collyrium in the eye are also not seen by the eye.

Meaning:

This Slokam is also a play on the word ‘netram’. PirATTi’s ‘madhyam’ is said to be closely associated with ‘netram’. She wears the garment ‘netram’ on Her ‘madhyam’. The poet says that the madhyam is invisible to netram as it is very close to it like the black unguent, anjanam, in the eye. The real meaning is that the waist is so slim that it escapes being seen.

Slokam 190

atyalpabhAvAt tava devi madhya:
hare: kaTAkshAvishaya: yata: abhUt |
atulya kalyANaguNa ASrayasyApi
ajasrabandha: asya kila anurUpam ||

Meaning:

Devi! As your waist is so slim, it did not catch EmperumAn’s glance. His glance removes samsAra bandham. Even while being the place of Supreme kalyANa guNam, it is still continuing its samsAram.

Comments:

The actual meaning of the Slokam is that PirATTi’s waist ‘madhyam’ is very slender and has all the auspicious qualities and is associated with golden string ‘ajasrabandham’ or the kaancI.

Here the poet interestingly twists the words and give another meaning that PirATTi’s waist that is so thin escaped being seen by EmperumAn’s eyes, whose glances remove the samsAra bandham of anyone being perceived by it. So, Her waist still has samsAram. For anyone even with all auspicious attributes, samsAram will continue unless the Lord’s glances fall on him.

Slokam 191

surASanaSrI prathane nidAnam
upendra santosha krt abdhikanye |
valagnametat ruciraorurambhA
vilagna netram kalaye balaghnam ||

Meaning:

abdhikanye (Daughter of the ocean)! I consider Your waist as Indra. Your waist is the reason for enhancement of the beauty of Your KaancI. Indra was the reason for the emergence of amrt. Indra causes happiness to his brother, Upendra, Sriman nArAyaNan. You cause happiness to Indra’s brother also. Your waist supports the beautiful, plantain tree-like thighs. I consider your waist as Indra who has eyes on the apsaras, RambhA with beautiful thighs.

Comments:

In this Slokam, the poet has wisely used the terms to equate PirATTi’s waist to the King of DevAs, Indra. “surASanaSrI prathane nidAnam’ when split as ‘su + raSanaSrI + prathane + nidAnam’ means it is the reason for enchancing the beauty of the mekhalA (rASanaSrI). When it is split as ‘sura + aSana + prathane + nidAnam’ it means he is the reason for the creation of amrt that is the food of surAs or DevAs.

Both PirATTi and Indra cause happiness to Upendra, nArAyaNan.

The term ‘ruciraorurambhA vilagna netram’ when split as ‘rucira + UrurambhA + vilagna + netram’ means it contains the dress (netram), that is associated (vilagna) with the beautiful (rucira) banana tree like thigh (UrurambhA). When split as ‘ruciroru + rambhA + vilagna + netram’ it means ‘has his eye feasting on the beautiful Rambha who has exquisite thighs.

Slokam 192

paramANushu mAta: Adimam yadidam koSakrdAha madhyamam |
amara: kila pAmara: tata: sa babhUva svayameva madhyama: ||

Meaning:

mAta:! The poet Amarasimhan said that Your waist that is finer than the ‘paramANu’ could be represented by the word madhyamam. By saying this he himself became a mediocre poet. The play is on the word madhyamam in amara nigaNDu, which can mean waist, mediocre (not adhamam) and wrist.

Comments:

tArkikAs claim that ‘paramANu’ is the basic building block of everything. This primary particle is so small and fine that it is invisible to the observer. Amarasimhan says that PirATTi’s waist is finer than the ‘paramANu’.

Slokam 193

adhikAnci tathA abhivrddhi matyApi
abhijAta Srutimanju Sabda panktyA |
atibhangura eva SunyavAdam
na jahau mAdhyamika kramastvadIya: ||

Meaning (1):

hE SrI devi! From Your waist belt (mekhalA) arise most enjoyable waves of nAdam for the ears and the mind. Over that waist belt is Your mid portion, which is slightly bent from the weight of Your breasts. The nature of Your waist is so slender that one can conclude that it is almost nonexistent (SUnyam).

Meaning (2):

At KaancI nagaram, the scholarly SrI koSams of SrI BhAshyakAra, Swamy Desikan and other pUrvAcAryAs defeated with Veda PramANams the Bauddha sampradAyam. Their SrI sUktis made Buddhism nonexistent. Even then, the mAdhyAmika Buddhists would not give up their SUnya vAda tattvam.

Slokam 194

janani smrtijanma mUlabhUtam
tanu madhyam tava santatAnumeyam |
tat iha upanatam pura: stana angI-
krta sadgauravadarSana anurodhAt ||

Meaning:

Comments:

One can conclude that PirATTi’s waist is nonexistent as it is invisible. However, the upper and lower parts of the body has to move in unison and hence one must guess its presence there. The waist stirs desire in EmperumAn when He looks at it. It supports PirATTi’s enormous breasts and is bent due to their weight. In the presence of a huge object smaller ones near it do not catch the eye. In the presence of a huge mountain small pellets are almost invisible.

Slokam 195

na param tava ramya sIthu mitram
vacanam pancamabhUtam abdhikanye |
api tu sphuTa mekhalAkalApa
prasarat SabdaguNa ujjvalam valagnam ||

Meaning:

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