YaduvaryabhArye (The Consort of KrshNa)! We have seen that one’s feet, help him to walk. It is a wonder that Your feet give us a gait of an elephant.

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JalajAyatane (One who resides on the lotus)! Is the front part of Your waist the throne of the god of love (makaradhvajarAja bhadrapITham) Manmatha? Is it the island of rays created by the red rubies present on the ornaments? Is it the head (mastakam) of a youthful elephant?

Slokam 198

kAmAnkuSena kalita kshatam acyutena
pAthodhiputri prthuLam jaghanam bhavatyA: |
hastIndra mastakam apUrvamidam yadasyA:
hastAvubhau lasata UrumishAt adhastAt ||

Meaning:

The front of the waist that has scratch marks from EmperumAn’s nails is like the head of the elephant that has the marks caused by the goad (ankuSam) as Your two thighs that emerge from it are like the elephant’s trunk.

Slokam 199

karasthIkartum yAm bhagavati tava UruSriyam asau
karI nityam kAnkshati abhilashati tAmeva kadaLI |
ata: tAm IrshyAta: prasabham abhimathnAti kaLabha:
dvayo: ekatrecchA janayati mitha: dvesham adhikam ||

Meaning:

Bhagavati! One who is replete with auspicious qualities! The elephant wishing to usurp the beauty of Your thighs, holds grievance against the plantain tree and destroys it with a great force due to jealousy. It is appropriate that when two people wish the same thing one, there occurs a great hatred between them.

Comments:

From this Slokam onwards, five Slokams describe the beauty of PirATTi’s thighs. In this Slokam, the poet says that both the elephant and the plantain tree wish to be glorified as PirATTi’s thighs. It is customary to compare the trunk of an elephant and the plantain tree to a woman’s thigh. As both the elephant and the plantain tree wished for the same thing there arose a big hatred between them. Even though the plantain tree did not hurt the elephant, the elephant forcefully destroys the plantain tree. The poet establishes that it is fair. It is called ‘arthAntara nyAsam’. ‘tavoruSriyam’ can be split as ‘tava UruSriyam’Your thighs are the wealth. By using the masculine term ‘karI’ for the elephant and the feminine term ‘kadaLI’ for the plaintain tree, the poet indirectly shows the elephant to be strong and the plaintain tree to be meek.

Slokam 200

prakASayat padmagehe madAvahA
hare: anekakrti netra sampada: |
SubhorururambhAdvaya SobhitAm divam
jayati udAram jaghanasthalam tava ||

Meaning:

Padmagrhe (One who has the lotus as the residence)! The beauty of the front part of Your waist, that makes EmperumAn happy and that which is decorated with many garments, that which is beautified by the two thighs, which win over Rambha of Svarga lOkam known for the beauty of her thighs.

Slokam 201

prakrti: samadarSinI mrdUnAm
nitarAmunnatibhAji nIchake cha |
prathate samatA yata: tvat Urvo:
karabhe devi vare ca kunjarANAm ||

Meaning:

It is as stupid to say that Your thighs and wrists are similar as to say that the short baby camel is like the elephant. It is natural to make such inappropriate comparisons by those who are not wise.

Comments:

It is customary to compare the woman’s hands, feet and legs to the elephant’s trunk. All of them are thick at the bottom and slender at the end. The wrist is called ‘karabha’. This word also represents a camel. Among all the animals, the camel is ugly and is not respected for its beauty. On the other hand, even kings appreciate the beauty of an elephant. Hence, the poet says that is as inappropriate to compare the beauty of PirATTi’s thighs to Her wrist as it is to compare the beauty of an elephant to that of a camel. Thus he ridicules the stupidity of the poets who compare the woman’s thighs and wrists to that of an elephant’s trunk.

Slokam 202

karabha: kalabha: praSastahasta:
kadaLI cApi urava: syu: amba kAntyA |
nanu tu tatra ca mukhyavarNa dairghyAt
kathayanti Urupadam tvadIyasakthno: ||

Meaning:

amba! Your hands, elephant’s trunk and the plantain tree are famous for their effulgence and beauty. However, Your thighs are superior to the other two and that is the reason, it is represented by the longer sounding ‘Uru’ instead of ‘uru’.

Comments:

Poets traditionally compare woman’s thighs to elephant’s trunk and the plantain tree. As the three of them are well known for their beauty they are called by the plural term ‘urava:’. The poet feels that PirATTi’s thighs are far superior to the other two and so he wonders if that is the reason, the thighs are called ‘Uru’.

uru in Sanskrit means some thing which is big. Uru starting with the dhIrgam of “u” (U) means the thighs. In the Slokam, the big and elongated ones (the elephant's trunk, the plantain tree and the hand) are identified in plural of uru (Urava:). Since PirATTi's thighs are more lustrous than any one of the above three, it is called Uru with a dhIrgam of uru at the front.

Slokam 203

tava UrulakshmIm dviradA: karasthAm
kartum krtASA madhupAya mattA: |
diSanti dAnam tatabhi ishTasiddhim
nApan na apAtra arpaNata: hi nArtha: ||

Meaning:

Mother! The mad elephants wished to grab the glory of Your thighs. So they gave alms to those who drink ‘madhu’. However, they did not achieve their goal as they offered alms to undeserving recipients.

Comments:

It seems the elephants were mad with jealousy. They wished to grab the glory of PirATTi’s thighs. Hence they offered the secretion from their glands ‘madha jalam’ to those who drink ‘madhu’the bees. However, the alms that the elephants offered did not get them the benefit they wished. The poet says that this was because the alms were offered not to good people but to undeserving recipients.

‘tava urulakshmIm’ means Her wealth, ‘tava UrulakshmIm’ means the glory of Her thighs.

Slokam 204

asau asAra: anta: atIva karkaSa:
malImasaSca upari kaunjara: kara: |
iti tvadUrU hasata: haripriye
kariNi apAste karabha: tu dUrata: ||

Meaning:

Haripriye (The beloved of Hari)! When Your thighs win over elephant’s trunk that is ridiculed as ‘having a hole in the middle and hence weak, is very hard and is dirty’, the weak baby camel runs away very far in great fear.

Comments:

The elephant’s trunk has a hole in the middle (hollow and not firm) and is ‘asAra:’ one without ‘sArammaterial’. It is very hard to touch. It is very dirty. PirATTi’s thighs on the other hand are beautifulhave sAram (firm), soft and pink in color. Hence it is not appropriate to compare these two. The poet says that, by winning the elephant’s trunk, the thighs have won all opponents. The reason for this statement is that a baby camel runs away in fear when it looks at the elephant. It is not going to oppose, the thighs, the winner of the elephant.

Slokam 205

vibudhA: tava varNayanti ja~Nghe
SaradhI dASarathipriye smarasya |
na vayam bahumanmahe tadetat
na hi prshThIkurute manobhava: te ||

Meaning:

dASarathipriye (The beloved of dASarathi)! Sita! I do not appreciate poets describing Your calf as the quiver (bag for holding arrows)! Manmatha is not supporting Your calf on the back of his shoulders.

Comments:

The calf is said to resemble the quiver as it is wide in the top and narrow at the bottom. The poet says that he does not agree with the tradition of describing the calf as quiver as Manmatha the god of love is not sporting them on his back. ‘prshtI kurute’ means holding it on his behind. It also means being disrespectful to it. Manmatha is not insulting PirATTi’s calf but has great respect for it.

If the calves had been the quiver, Manmatha would have supported them on his back.

Slokam 206

pramiLantu SatAni kAhaLAnAm
SaradhInAm samudetu vA sahasram |
kamale tava jannghayo: tata: kim
Satam andhA: kim avekshitum kshamante ||

Meaning:

Kamale! Let the musical instrument ‘kAhaLa’ assemble in hundreds, let the quivers assemble in thousands, still they cannot win over the beauty of Your calf. The quivers are usually compared to calf muscles because of similarity in shape. It is like hundred blind ones joining together to become capable of seeing.

Comments:

From this Slokam, the kavi describes in five Slokams, beauty of the ankle of PirATTi.

kAhaLam is a long wind instrument like the Tirucchinnam, around five feet in length. It is also called ‘gaurikALai’. It is wide at the top and narrow at the bottom. In this Slokam, the poet says that those who do not have the capacity to see will not acquire it even if hundreds of them assemble in one place. Similarly even if the kAhaLam and quiver assemble in huge numbers they cannot surpass the beauty of PirATTi’s calf muscles.

Slokam 207

kAhaLa: kamalamandire bhavat-
janghayo: Sriyam acUcurat yata: |
tanyate bahumukha prabhanjana
kshobhitena ninada: tata: amunA ||

Meaning:

Kamalamandire (One who resides on the lotus)! As the evil kAhaLam stole the wealth, the beauty of Your calf, it is being mistreated by many by the air that passes through it as they blow through it. The evil kAhaLa makes noise that sounds like it is crying.

Comments:

When a thief steals others’ wealth he is captured and beaten by others. He cries due to the punishment. Here the musical instrument is the thief. He is punished by others when they blow a lot of air through it. He wails due to this punishment.

The noise that comes from the kAhaLam is not pleasant to hear. The poet calls this sound arising from this instrument as a crying/wailing sound.

Slokam 208

tanoti sindho: tanaye manoja
tUNIraSankAm tava devi janghA |
tat bANabhUtam kamalam tadagre
pAdApadeSena yat Avirasti ||

Meaning:

sindho: tanaye (Daughter of the ocean)! Devi! Your beautiful calf muscle creates the illusion that it is the quiver, since at the end of it (calf) is found Your feet (caraNam) which are like the lotus arrow of Manmatha. Therefore, it is appropriate to compare the calf to the quiver of Manmatha.

Slokam 209

brndena brndArakasundarINAm
nandeshTasUno: sakhi vandanIye |
mandetarAnandathu mUlakande
vande bhavatyA: caraNAravinde ||

Meaning:

One who is the consort of Nandagopan’s son and who helps Him in his JagatvyApAram. One who is key for mokshAnandam, One who is worshipped by groups of celestial maidens! I worship Your lotus feet.

Comments:

A poet who embarks on the project of describing PirATTi’s saundaryam has to describe the beauty of every angam of Her which is a great crime that a devotee can commit. Hence, to redeem himself, the poet is surrendering to the lotus feet of PirATTi in the rest of the stabakam (bhavatyA: caraNAravinde vande).

PirATTi helps EmperumAn in creation, sustenance and dissolution of the Universe. She is essential for attaining the eternal bliss. Without PirATTi’s purushAkAram it is impossible to attain moksham. When a devotee performs prapatti, he surrenders to the lotus feet of the divya dampatis. Celestial maidens worship Her. SrI ALavanthAr in the first Slokam of catusslokI says: ‘brahmeSAdisuravaraja: sadayita: tvaddAsa dAsIgaNa:’. BrahmAa and Siva along with their consorts are servants of PirATTi.

“nirbharo nibhayosmi” — SrIranganAyaki, SrIrangam — tiruppAda sevai

Slokam 210

yau yasya pAdau yaduvaryabhArye
tasyaiva drshTau gati dAyinau tau |
citram tadetat caraNau tava imau
gajendra yogyAm diSata: gatim na: ||

Meaning:

Comments:

When a devotee performs ‘bhara samarpaNam’ to PirATTi’s lotus feet then he can say ‘nirbharo nibhayosmi’. He is freed from all worries. He can walk confidently like an elephant towards his liberation as it is assured for him. In this Slokam, the poet says ‘gajendrayogyAm diSata: gatim’ — the devotee can walk like Gajendra who was rescued from the crocodile’s deathly jaws. Just as the Gajendra was released, the devotee will be released from the clutches of samsAra that ensnares him. Gajendra walked towards liberation and so will the devotee.

Slokam 211

naLinAyatane navam pravALam
padayo: tAvakayo: lavam pratIma: |
ata eva bibharti pallavAkhyAm
bhajate pAdapaSabdam asya pAtA ||

Meaning:

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