matA! The blissful SrinivAsan sticks a leaf as a tilakam on Your forehead with His sweat. However You ridicule His wasted effort as the leaf will be washed away by Your sweat.

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amba! The gentle breeze that relieved Your fatigue had the following characteristics. It danced among the sandalwood trees on mountaintops. It had the capacity to penetrate the honey that was flowing from a forest of lotus flowers while chanting aghamarshaNa sUktam. It flowed gently as if fearing that AdiSeshA will swallow it.

Comments:

It is customary to recite the aghamarshaNa sUktam while bathing in a water body in the morning. Saying that it recited the sUktam while bathing in the honey brings out the greatness of the breeze that had the boon of relieving PirATTi’s fatigue. Thus the breeze carried the fragrance of the sandalwood and the sweetness of honey. The wind is said to serve as food for the snake. The breeze that blew near PirATTi feared that the divine bed of the Lord AdiSeshA might swallow it. Hence the fragrant and cool breeze was blowing very gently to remove Your rati Sramam.

SLOKAM 32

vanajanilaye vArikrIDAdaSAsu daSAnana-
dvishi tava Sanai: AtanvAne kuce nakha ceshTitam |
kshubhita manasA dattA nAthe tvayA SapharIbhiyA
sarabhasa parIrambhArambhA jayanti nirantarA: ||

Meaning:

Vanaja nilaye! When EmperumAn was playing with You in the water, His nails touched Your breasts. Fearing that the fish were hurting them, You sought protection and embraced Him. That tight and spontaneous embrace was better than all the other embraces.

Comments:

The poet has used the term ‘vanaja nilaye’ that means one who lived in the forest. He has also used the term ‘dasAnanadvishi’ that means one who had the ten headed RaavaNa as enemy. This Slokam indicates the play (jala krIDai) between Sri Raama and sIta during their stay in the forest.

The beautiful tirumukham of tAyAr!

SLOKAM 33

sarasijavane samlInAyA: sa kautukam indire
salila vihrtau Saure: lola IkshaNasya mukhasya te |
alika valitAlola SyAmA alakasya saroruhAt
alikavalitAt chaivaAla ADhyAt abhUt na bhidAgraha: ||

Meaning:

IndirE! When You were sporting in the water, EmperumAn could not find any difference between Your beautiful face with dark, curled hair falling on the forehead and doe like eyes and the lotus that has bees swarming over it and that is surrounded by algae.

Comments:

PirATTi is called ‘padmamukhi’ one who has lotus-like face. In this Slokam the poet seems to say that EmperumAn confirmed this nAmam for PirATTi when He could not find any difference between Her face and the forest of lotus amidst which She sported.

SLOKAM 34

yugapat ahimahIbhrti unmishantam samantAd
rtugaNam api krtsnam niviSan nirviSanka: |
saha viharati lIlA lAbhavatyA bhavatyA
mama janani mukunda: manju vallIgrheshu ||

Meaning:

mama janani! My mother! Mukundan resides on the SeshaSailam where all the seasons are displayed at the same time fearlessly. His primary aim is to play with You among the plants and creepers of all seasons.

Comments:

The poet says that the TiruvenkaDam hill displays all the six seasons at the same time that all the trees unique to each season blooming and flowering at the same time all throughout the year. EmperumAn who has nothing to accomplish and nothing to wish for has as His primary aim the sport with PirATTi. EmperumAn plays with PirATTi among the trees and creepers that appear as a forest hut.

SLOKAM 35

kusumaSara dhanurjyA tunga TankAra SankA-
kara madhukara sangha Arabdha jhankAra hrdyAn |
phaNigiri vanadeSAn padmanAbha: sa padme
saphalayati gabhIrai: tvat sahAya: vihArai: ||

Meaning:

PadmE! Your consort PadmanAbhan plays with You in the forests of SeshAdri hills where the buzzing sound of the assembly of bees remind one of the twang of ManmathA’s bow. His play in these beautiful forests of TiruvenkaDam with You makes these forests worthy of their existence.

Comments:

EmperumAn who is the Jagat kAraNan and Jagat rakshakan created nitya vibhUti and leela vibhUti for His divine play. Their existence is only for His enjoyment. He is the prerita and they are His bhogyam.

SLOKAM 36

sAkam lokapati: tvayA viharate kAkodara adrau rame
sUnesho: avane vane nayanayo: Anandane cAndane |
SampASlishTa navAmbuda bhramajushAm anke ciram kekinAm
nrttADambara nunna pannagatayA nirdosha mandAnile ||

Meaning:

ramE! Your consort plays with You in the garden that has many sandalwood trees, that brings happiness and where the snakes were chased out by the peacocks that came out to see the sport of the divine couple. As the snakes have been already chased away, the breeze that flows there is devoid of any poison. This is the place where Your consort plays with You and derives pleasure.

Comments:

TiruvenkaDamuDaiyAn who is the Lord of nitya vibhUti and leela vibhUti plays with PirATTi in the garden that is near his temple. The garden is replete with sandalwood trees. It appears dark due to the presence of many trees that bear flowers. Thus it gladdens the observer. The garden has peacocks that enjoy the sight of PirATTi and EmperumAn. Looking at EmperumAn’s dark hue and PirATTi’s lightning like colour the peacocks conclude that it is going to rain and they start dancing which is their nature. Seeing the peacocks, the snakes run away from that place. Hence the breeze becomes free from poison that the snakes breathe out. EmperumAn played with PirATTi in such a wonderful garden.

This scene is similar to the description of nitya vibhUti where EmperumAn resides with PirATTi and the nitya sUris enjoy the sight and dance with joy. The peacocks are like the nitya sUris and the garden is like the nitya vibhUti that contains everything made of suddha sattvam.

SLOKAM 37

kAnta: rantumanA: tvayA saha rame kAmena muhyan hari:
SyAmAm keLivanIm amamsta rajanIm dUrikrta arkadyutim |
sandhyArAgam ageshu pallavagaNam tatkorakAn tArakANi
anta: santamasam lasan madhukaraSreNIm ca nANIyasIm ||

Meaning:

ramE! Driven by His desire to unite with You and wishing it were night, EmperumAn got confused and thought that the darkish garden resulting from dense trees suggested that it was night time. He confused the new reddish leaves on the tall trees to be the reddish evening sky. He considered the buds on the trees to be stars and the dense colony of bees that buzz around the trees conferring blackness to be another indication of the onset of night.

Comments:

EmperumAn who is sarvaj~nan wished that is was night time when He can be intimate with PirATTi. He thought that the darkness found in the garden due to the presence of tall trees to indicate coming of the night. The fresh leaves on the trees were reddish in color like the reddish sky during dusk and the flower buds were like stars. According to the poet even though He is omniscient, EmperumAn’s desire to be with PirATTi was so great that He confused all the above appearances to be something else.

tiruvenkaTamuDaiyAn – with ubhaya nAccimArs – tirumala

SLOKAM 38

tvat nAthAkhyA avahana viSadIbhUta tat dAsya dArDhyam
kimcit krtyA kalayitum iva AkAnkshatA mAdhavena |
patyA sAkam praNayakalaham tAvakam chettukAme
kAme devi svayam upavane tanyate bANadAnam ||

Meaning:

Devi! The spring, mAdhavan, took the name of Your consort wishing to show all that he is Emperuman’s servant (dAsan). So when Manmatha wanted to shoot the flower arrows at Your Lord to assuage the mock fight between You both, He supplied plenty of flowers willingly to Manmathan that would serve as latter's arrows.

Comments:

All the flowers bloom during spring. Spring is also called madhavan, which is one of EmperumAn’s tirunAmams. A dAsan adorns his master’s name to show that he is under the master’s control. The spring has taken on EmperumAn’s name to display his dAsyatvam. When Lakshmi started a mock fight with EmperumAn, Manmatha wanted to stop it by showering flower arrows at them. Wishing to serve EmperumAn through any means, the spring supplied flowers to Manmatha to use them as arrows.

SLOKAM 39

sa: ayam gAyan smaramanum aLi: SaSvat avyAt abhavyAt
sampaSyantI yam iha kabarI saurabhAt Apatantam |
jAtodvegA jagadadhibhuve citram aprArthitA api
svairam datse sarabhasa parIrambham ambhodhikanye ||

Meaning:

ambhodhi kanyE! Fearing the bee that was swarming around Your naturally fragrant hair, did You willingly embrace EmperumAn who did not even seek the embrace? Let the bee that is buzzing the mantra of love protect us from all the evil.

Comments:

The divine fragrance of PirATTi’s hair pulled a honey drinking bee from the flower, where it was enjoying honey. It rushed towards the assembly of hair of PirATTi. Fearing that bee might harm Her, PirATTi rushed towards Her Lord and quickly embraced Him. Our Lord was surprised by this unexpected embrace from PirATTi. The bee took part in the fulfillment of EmperumAn’s longtime wish to enjoy a voluntary embrace from PirATTi. The poet prays that such a blessed bee performing this kaimkaryam protect us all from inauspicious happenings of every kind.

SLOKAM 40

mandam mandam vrshagiritaTIm svairam ATIkamAna:
khelam khelam vimala hariNAnka Anane kAnaneshu |
grAham grAham mrdu sumanasa: kautukI kaiTabhAri:
vAram vAram tava vitanute devi mUrdhAbhishekam ||

Meaning:

Devi! One who has a blemish free and pleasant face like the full moon! Your consort SrinivAsan strolls with abandon in the forests of VrshAdri hills. He decorates Your hair every minute with soft flowers that He picks from the forest floor and the trees while playing there.

Comments:

The poet says PirATTi’s face was blemish free like the moon. This is called abhUtopamA or sighting an improbable as the example. The mountains and other terrain we see on the moon are said to be blemishes on its face. Here the poet says PirATTi’s face is blemish free like the moon. Comparing apparently contradictory things is called abhUtopamA.

SLOKAM 41

rAgeNoparyaniSamushitam pushpavatyA latAyA:
prItyA grhNan kamapi kutukI pallavam phullavaktra: |
sAndrAmodam cikurasumana: sannidhAnena nItvA
SArngI hanta SrutiSirasi te sthApayati abdhikanye ||

Meaning 1:

abdhikanyE! EmperumAn wanted to decorate You Himself. His face was glowing with this thought. He plucked fresh leaves from the tips of creepers and kept them near the flowers that were to decorate Your hair. This made the leaves also fragrant. He then decorated Your ears with the leaves.

Meaning 2:

EmperumAn wanted to correct the person who had bad qualities. When He decided thus His face glowed in happiness. He made the person live with saints who had exemplary behavior. This made the evil person turn good and be worthy of being accepted by EmperumAn.

Comments:

In the expression ‘pushpavatyA: latAyA: upari rAgeNa ushitam kamapi pallavam’, ‘pushpavatyA’ means bloomed and matured, latA means a creeper and a lady called lata, kamapi pallavam means a new leaf and a wastrel.

cikura sumana: means near the flower that was meant for the hair and also in the company of saints (sumana:).

te SrutiSirasi – near your ears / in vedAntam,

sthApayati – establishes.

SLOKAM 42

datte mAta: tava kila mukhe pANinA durnivAra
svedena asau kamapi tilakam kautuki SrInivAsa: |
tvam tu svedasruti vighaTita sthAna vinyAsam enam
vIkshya AdarSe hasasi dayitam mogha yatnam vidagdhA ||

Meaning:

Comments:

Srinivasan plucked a leaf from the forest, rolled it in the form of a tilakam and positioned it on PirATTi’s forehead with the help of His sweat in His efforts to decorate PirATTi’s face. However She displaced the leaf on Her forehead by the flood of Her sweat there. Observing that the leaf lost its place and got dislodged, She made fun of EmperumAn’s wasted effort.

Padma daLAyatAkshi - SrI perundevi tAyAr - kanchipuram

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