SrI Sukhapuri vAsinI! SrImatI PadmAvati! jaya vijayI bhava!

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payodhi kanye (Daughter of the ocean)! It is true that one who holds onto Your feet (padam) will never be without a ‘padam’. However, is it not surprising that the one who supports the dust of Your feet on his head becomes one without the dust on his head!

Comments:

In this Slokam, the poet says that one who as surrendered to PirATTi’s lotus feet ‘tava padamASrita’ will never be without ‘padam’VishNu padam or SrI VaikuNTham ‘vipadam na bhajatIti’. However, when one supports the dust from PirATTi’s feet ‘tat parAgam dhArayan’ how can he become one without the dust on his feet ‘aparAgatAm vrajati’? Isn’t this a contradiction? The true meaning here is that he becomes one with resolution (vairAgyam) when he adorns PirATTi’s pAda reNu.

Worship Her sacred Feet! — SrI Perundevi tAyAr

Slokam 231

Srita: parAgam jaraTha: SaSAnka:
drshTe natatryambaka SIrshagaSrI: |
sprSannapi tvatpadayo: parAgam
na jAtu tAruNyamaho jahAti ||

Meaning:

SrI! How is it possible that the moon who is in the sky reaches the astamana giri and becomes very old while the moon on top of Siva’s head becomes young even when he reaches the ‘parAgam’?

Comments:

The poet has used double entendre in this Slokam. The word ‘parAgam’ means the dust and also the hill (astamana giri) where the sun and moon are said to disappear during sun / moon set. The poet exclaims that while the moon in the sky goes to ‘parAgam’ becomes old ‘jaraTha:’ or one who is going to disappear. However, the moon on top of Siva’s head becomes one with ‘tAruNyam’ or youth when Siva bows at PirATTi’s feet and reaches Her pAda reNuparAgam. The word ‘tAruNyam’ means ‘youth’, it also means one who has only three of four ‘kalai’ or the stage of the moon.

Slokam 232

surAdimAnyam vidhutopasargam
SubhAvaham te mrdu cAruvarNam |
padam rame ya: praNamet japet vA
dUrAdapAsyati aparamApadam sa: ||

Meaning 1:

rame! Your feet that are praised by DevAs; it is the most auspicious for those who have won over their worldly ties. It is very soft and has pleasing effulgence. Anyone who worships Your feet will have all his dangers removed quickly.

Meaning 2:

Your name ramA begins with the beautiful letter ‘ra’ and ends with ‘mA’. It does not contain any ‘upasargam’ such as ‘pra’, ‘para’, apa and sam. It supports the auspicious pratyayam ‘qap! DAp’. It is soft to recite. It has a beautiful lustre. It removes quickly the dangers that Her devotees face. Anyone who incessantly repeats Your name, ramA, in his heart will not recite any other name of Yours such as Lakshmi.

Comments:

In this Slokam, the poet describes the greatness of PirATTi’s feet and Her name, ramA. Both are pleasant and serve as refuge for the devotees. Worshipping PirATTi’s feet grants all benefits. Similarly, chanting the name ‘ramA’ will grant all benefits.

Slokam 233

pAdam trapAdam tava pankajAnAm
vande bhavam devi tarItukAma: |
maste samasteDapi manjuLAkshA-
rAgam parAgam vahate yadIyam ||

Meaning:

Devi! Wishing to cross the ocean of samsAram, I worship Your feet that put lotuses to shame; the lotus feet adorning the red decorative paint, that even the sarveSvaran is supporting on his head.

Comments:

Traditionally poets compare PirATTi’s feet to the lotus as they are similar in softness, fragrance, hue and beauty. However, the object used for comparison (upamAnam) should be superior to that which is compared to it (upameyam). However, in the case of PirATTi’s feet, the feet (upamAnam) are superior to the lotus (upameyam). Hence the lotuses are ashamed by the comparison. The poet says that such a supreme feet offers moksham to the worshipper. Even though it is the PirATTi in association with EmperumAn who offer moksham the poet says that it is sufficient to worship PirATTi’s feet which even EmperumAn holds in high esteem that he supports them it on His head.

Slokam 234

pada dvayam ya: tava devi sevate
prabhu: SritAnAm dvipada: bhavati asau |
vidhusvasa: tadvimukhastu yo nara:
catushpadam hanta vadanti tam budhA: ||

Meaning:

Devi! One who was born with the moon! The person who worships Your lotus feet as refuge will be blessed with wealth and moksham, he will be capable of gifting even elephants to others. Learned scholars said that that the one who does not worship Your lotus feet is equivalent to a bull.

Comments:

The two important expressions in this Slokam are ‘dvipada: bhavati’ and ‘catushpadam vadanti’. One who worships PirATTi will get ‘dvipadam’the capacity to offer elephants and one who does not, will get only ‘catushpadam’become equivalent to a bull.

Slokam 235

padayostavAmba rAgam prAhu: svAbhAvikam vayam tvenam |
pushkalarAgapriyatama hrdayavasatyupanatam vijAnIma: ||

Meaning:

Oh PirATTi of Sri VenkateSa! We know very well that You as the spouse of SrI VenkaTAdri Sekhara Vibhu are very fond of the ghana rAgams that have attached themselves to Your sacred feet to serve You. Your beautiful feet are red from the association with these ghana rAgams in a natural way. We also know that Your Lord adores You because of your love for the same ghana rAgams that he likes to hear in His daily worship.

Word by word Meaning:

• padayo: tava ambha rAgam prAhu: — Scholars say that the ghana rAgams are attached to Your pair of sacred feet.
• rAgam svAbhAvikam (tava padayo: vasati iti) vijAnIma: — We understand that their residence at Your sacred feet is but natural.
• vayam tu enAm pushkala-rAga-priyatama hrdaya vasati upanatam vijAnIma: — We know very well that You reside with longing (rAgam) in the heart (vakshassthalam) of Your Lord, who is very fond of these ghana rAgams.

Comments:

The worship by the ghana rAgams in SrInivAsa gadyam connects us to the mangaLASAsanam of tiruvEnkaTamuDaiyAn in this Slokam as “pushkala-rAgapriyataman. The lyrics and the audio of SrInivAsa gadyam are at:

(1) http://mannaram.tripod.com/ramanuja and

(2) http://www.prapatti.com/slokas/sanskrit/srinivasagadyam.pdf

pushkala(m) means rich, abundant and highly cultivated. Pushkala rAgams are the ghana rAgams like, tODi, kalyANI, kharaharapriyA and kAmbodi or the seventy two (72) meLa kartA rAgams (http://www.thiruppavai.org) referred to in the SrInivAsa gadyam.

pushkala-rAga-priyataman is Lord VenkaTeSa, the spouse of Alamelumanga. He is not only the Priyan of these ghana rAgams but is a Priyataman denoted by the superlative suffix of taman. In His Vakshassthalam resides PirAtti (akalakillEn enRu uRaiyum alarmEl mangai) as pushkala-rAga-priyatama—hrdaya vAsini. She resides there as the Vakshassthala lakshmI always (upanatam vasati). This we know says the poet (vayam vijAnIma:).

‘Padme!’ — SrI Sengamalat tAyAr — MannArguDi

Slokam 236

paramakarAvaLi ramyA bahurAgadharAdharouruvibhrama bhAk |
asi hamsahArigatikA padme pitrvatpitrprasUvacca ||

Meaning:

Padme! With Your hands that are praiseworthy, Your stomach with three lines, Your lips that are red in color, Your thighs that are glorious, Your gait like the swan, You are like Your father the king of oceans and the twilight.

(The meanings related to the Ocean and twilight are covered in the comments section).

Comments:

In this concluding Slokam, the poet summarizes the beauty of some of the angams of PirATTi. He says Her hands are praiseworthy as they offer ‘abhayam’ or refuge to the devotees. Her stomach has three lines that indicate Her great contentment. Her red lips are fitting for one who is called PadminI. Her thighs are glorious. Her gait is elegant like that of a swan. She is like Her father ‘Samudra rAjan’ and the twilight.

How is She like Her father Samudra rAjan? She is ‘parama karAvaLi ramyA’ one with beautiful hands, the ocean is ‘parA makarAvaLi ramyA’the playground of crocodiles. PirATTi is ‘bahurAgadhara adharA’ one with red lips, the ocean is ‘bahuLa agadharA’contains many submerged mountains. She is ‘Uru vibhrama bhAk’ has beautiful thighs, he is ‘uru vibhrama bhAk’ has many whirlpools. She is ‘hamsa hAri gati:’ one with a gait like that of the swan, he is ‘hamsahAri gatikA’ the resting place of nArAyaNa who killed the asura, Hamsa.

How is PirATTi like the evening sky?

PirATTi is ‘parama karA vaLi ramyA’ while the evening is ‘para ma karAvaLi ramya’ one is beautiful with the rays of the moon that rises from the western skies. PirATTi is ‘bahurAgadhara adharA’ while the evening is ‘bahurAga dharA’ one that contains the redness. She is ‘Uru vibhrama bhAk’ while the sky is ‘dharA uruvi bhramabhAk’ one that has many fleeting birds. While PirATTi is one with a gait like the swan, ‘hamsa hAri gati:’ the evening sky is ‘hamsahAri gatikA’ has the sun walking towards his setting.

Thus, the poet concludes that PirATTi is as merciful and beautiful as Her father ocean and the evening sky with setting sun. Even though the poet has come to this conclusion by wise play of words, it is very fitting as PirATTi has infinite mercy like the Samudra rAjan and supports all Her devotees without any distinction like the ocean supporting all marine life forms. Her hue is as pleasant and calming like the evening sky that gladdens the observer.

In the spirit of aDiyEn sister, vaikuNTha vAsi Smt. Padma VeerarAgavan’s composition — sapta savarangaLE un caraNa KamalangaL

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