KarunAnidhe, Abode of dAyA! rame! As Your feet have the hue of the rising sun they are praised by the cakravAhA birds; they are praised by the group of sAdhus.

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bhagavati (The consort of BhagavAn)! I revere Your feet that are adulated by the likes of Rudra and Indra. They worship Your lotus feet every day by washing them with the honey that comes out of the flowers that they have adorned on their heads from the Karpaka vrksha tree.

Comments:

This Slokam is similar to SrI NammAzhvAar’s pAsuram ‘sumantu mAmalar nIr suDar dhUbam koNDu amarntu vAnavar vAnavar kOnoDum’ (tiruvAimozhi 3-3-7) where AzhvAr says that the DevAs and their consorts worship tiruvEnkaTamuDaiyAn with flowers and other auspicious materials.

In this Slokam, the kavi says that the DevAs worship PirATTi by washing Her feet with honey that oozes from flowers on their heads, they bow down in front of Her such that their heads touch Her feet. This is also similar to pAdukA sahasra Slokam where Swami Desikan says that the pAdukAs are illumined by the light from the gems in the crowns of Rudra and other devAs.

Slokam 225

praNatishu tava puNyadvandvam AsIt purAre:
praNipatanata ekam lokamAta: tvadanghryo: |
ciraviraha krSasya svAvatamsa amrtAmSo:
tava nakhamaya tArA yojanena dvitIyam ||

Meaning:

loka mAta! When Siva bowed down at Your feet, he gained puNyam of worshipping You, the sliver of a moon on His head gained association with the stars that are Your nails. Thus, two puNyams occurred.

Comments:

This Slokam is similar to the previous one where the poet describes Siva worshipping PirATTi. Here the poet says that Siva accrued two puNyAs, one for worshipping PirATTi and the other for letting the moon on His hair be with His wives, the stars. The stars here are PirATTi’s nails. So the moon also worshipped PirATTi when Siva bowed His head to Her. When one is associated with a person doing good deeds, he also receives the benefits that ensue. Siva is called ‘Adi guru’. As is fitting for a guru, He gets those associated with Him also follow the supreme path, surrendering to PirATTi’s lotus feet.

Slokam 226

caraNa naLinayugmam samsrtikleSa sindho:
tava harisakhi santa: tArakam sangirante |
idam ucitam avaima: yena tat samSritAnAm
tatirapi ca nakhAnAm tArakatvam dadhAti ||

Meaning:

Hari sakhi (The friend of Hari)! The wise elders say that Your two lotus feet help in crossing the miserable ocean of samsAra. The poet says that he thinks it is correct as the nails that are holding Your feet/the bhAgavatAs holding Your feet have ‘tArakatvam’ the capacity to be stars/the capacity to serve as recourse.

Comments:

In this Slokam, the poet praises the bhAgavatAs who surrender to PirATTi’s lotus feet. He says that he could believe that they have the capacity to save a devotee from the ocean of samsArAm The reason for trusting so is, that the nails and bhAgavatAs who are holding onto PirATTi’s lotus feet acquire the capacity ‘tArakatvam’. tArakatvam means the capacity to be a star. PirATTi’s nails are shinning like the stars. tArakatvam also means ‘the capacity to be the refuge’. The bhAgavatAs save the devotee from samsAra through their good company and guidance in the correct path.

Slokam 227

aniSam prakASam adhigantum icchayA
tava bhAti sindhutanaye padAmbujam |
adhigamya nUnam abhavan yato nakhAni
ata eva kham ca tat abhUt nabhasthalam ||

Meaning:

sindhu tanaye (Daughter of the ocean)! All the stars wished to glow in the day and in the night. Hence, they surrendered to Your lotus feet and turned into Your nails. They lost their association with the sky. Hence, the sky became ‘nabhasthalam’one without stars.

Comments:

The letters ‘n na’, ‘É< bham’ and ‘o< kham’ represent the ‘not’, stars and sky. ‘nabhasthalam’ means AkASam. nabha: also means AkASam. The poet has split is as ‘na + bha’ and has used it adroitly.

Slokam 228

marALika IDyA api amarALikeDyA
suradruma SrIrapi vidrumaSrI: |
kharAmSukAntA nakharAmSukAntApi
amba dvayIyam tava citram anghryo: ||

Meaning:

amba! Your two lotus feet, even though they were praised by the swans were not praised by them; even though have the quality of philanthropy of the Devaloka trees such as pArijAtam have lost that quality; even though they are beautiful like the emerging sun they do not have that quality.

Comments:

This Slokam has virodhAbhAsam in every line. In the first line, the poet says that PirATTi’s feet have a gait that is praised by the swans. Traditionaly a woman’s gait is compared to that of a swan‘marALikA IDyApi’. PirATTi’s gait is so beautiful that even the swans praise it. However, the apparent contradiction is that ‘it is not praised by them’ ‘amarALi keDdyA’. If split as ‘amara ALi ka IDyA’ it means Her feet are praised by DevAs and BrahmA.

The next contradiction is in the expression ‘suradruma SrIrapi’. PirATTi’s feet are as generous as the Devaloka trees. The trees share their sweet smelling flowers and gladden the receiver’s heart. PirATTi’s feet offer ‘paramapadam’ where there is eternal bliss. The contradiction comes by the next expression ‘vidrumaSrI:’ — ‘the feet lost that quality’. When the sandi is split as ‘vidruma SrI’, it means Her feet are pink like the coral.

The third virodhAbhAsam is in the expression ‘kharAmSu kAntApi’ — PirATTi’ feet have the hue of the rising sun. However they are also ‘na karAmSu kAntApi’ it is not like the rising sun. If split as is ‘nakarAmSu kAntA’ it means, Her feet are beautified by the glowing of the nails.

Slokam 229

caraNAvimau hi karuNAnidhe yata:
taruNAruNa agrakiraN anukAriNau |
anuvindata: tat aravinda bandhutAm
api sAdhucakrabahumAnyatAm rame ||

Meaning:

Comments:

PirATTi’s feet have the pinkish hue and the glow of the rising sun. chakravAhA birds that anxiously wait for the sun’s rays so that they can be with their pair appreciate Her feet for their glow. ‘sAdhucakra bahumAnyatAm’ — The feet are also worshipped by sadhus.

Slokam 230

padamASrita: tava payodhikanyake
vipadam na jAtu bhajatIti sAmpratam |
api tatparAgam adhimauLi dhArayan
aparAgatAm vrajati jantu: adbhutam ||

Meaning:

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