KalyANi! The waning moon gives only a kalai, Sibi Cakravarti will give only one palam, the clouds will give only water whereas You will give more than what Your devotees seek.

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amba! Even the one who can drink the ocean dry (Agastya), one who can jump across the ocean (HanumAn) and one who rests on the ocean always (nArAyaNa) may or may not be able to describe Your generosity (udAra guNam) adequately.

Comments:

Oh Mother! Sage Agastya, vIra HanumAn and Your Omnipotent Lord are known for their incomparable deeds of valour such as drinking the entire ocean in one sip (Agastyar's Acamanam), jumping over the ocean in one swoop (HanumAn's sAgara langhanam) and resting on the milky ocean (KshIrAbdhi nAthan's Sayanam). It is doubtful whether such great ones known for their MahA sAhasams can succeed adequately in describing Your audArya guNam.

Slokam 4

amba tvameva ASrita mrtyu hantrI
sanAtanI sarvaphalapradA asi |
svayam ca pancatvam upASritebhya:
devadrumebhya: labhatAm phalam ka: ||

Prose Order:

amba! ASrita mrtyu hantrI! tvameva sanAtanI, sarvaphalapradA asi! svayam ca pancatvam upASritebhya: devadrumebhya: phalam ka: labhatAm?

Meaning:

amba! You are the one who cuts asunder the cycle of samsAra for those who seek moksham. You are Omnipresent and everlasting (nityai). You grant all the purushArthams namely dharma, artha, kAma and moksha. When this is the reality, how can one hope to get all these benefits from the karpaka vrksham that lives only up to the end of one kalpa?

Comments:

MandAram, pArijAtam, candanam, karpakam and haricandanam are the five trees found in deva lokam. All these trees will yield only flowers. They do not put out fruits. The poet humorously asks how one can hope to get the fruit or phalan from a tree that does not bear any fruit at all and also limited in its lifespan.

Pancatvam is the fifth state of one's existence: birth, growth, existence, old age and death. Even the Kalpaka trees go through these stages. They exist only for the duration of a kalpam.

Slokam 5

tAm atudArAm kamale bhaje tvAm
yayA sudhAbdhau saha janmamAtrAt |
eka: taru: lubdha vatamsaka: anya:
paSu: ca kaScit prathita: vadAnya: ||

Prose Order:

kamale! atudArAm tAm tvAm bhaje eka: taru: anya: lubdha vatamsaka: kaScit paSu: yayA saha sudhAbdhau saha janmamAtrAt vadAnya: prathita:

Meaning:

KamalE! I worship You, the most benevolent. The Karpaka vrkshA tree that is acetanam, Candra who is a head ornament for Siva dressed as a hunter and the animal KamAdhenu became charitable only because they emerged from TirupArkkaDal along with You.

Comments:

Oh Mother! Candra became a giver (vadAnyan) as the Cakora birds and the devAs feed on his rays. The generosity of Kalpaka tree, Candran and Kaamadhenu were blessed with the saubhAgyam of vadAnyatvam because of their good fortune of being born with You from the Milky Ocean.

Slokam 6

tvam amba dAtri iti kim atra citram
tvat vAsadeSe api na lobhavArtA |
nidarSanam tatra bhavannivAsa:
sarvArthadAyI sa vrshAdrinAtha: ||

Prose Order:

hE amba! tvam dAtrI ityatra kim citram? yata: tvat vAsa deSebhi: lobha vArtA na bhavannivAsa: sa: vrshAdrinAtha: sarvArtha dAyI sa tatra drshTAnta:

Meaning:

amba! It is no surprise that You are munificent. The word ‘miserly’ does not even exist in the place where You reside. VrshhAdrinAthan, SrinivAsan grants all the four purushArthAms to his devotees very generously as a result of Yourself being His gruha medhini.

Slokam 7

audAryam AstAm nrhari ya esha
hiraNyadAnAvasare sarosha: |
sAnandam ishTam sakalam dadatyA:
stutyam vadAnyatvam idam bhavatyA: ||

Prose Order:

ya esha nrhari: hiraNyadAnavasare sarosha: audAryam AstAm sakalam ishTam sAnandam dadatyA: bhavatyA: idam stutyam.

Meaning:

When SrI Narasimha grants riches, He does so with a lot of anger. Hence His charity (dAtrutvam) is not that great. When You grant riches to Your devotees You do so happily. Thus Your magnificence is superior to even EmperumAn’s generosity.

Comments:

The poet plays with the word “hiraNya”. It can mean gold as well as the name of the asuran, the father of Bhakta PrahlAdhan. Lord Narasimhan was in an angry state at the time of killing HiraNyan and the wealth that He blessed His bhaktAs with was tinged with unquenched anger. Therefore, the poet says that Lord NarasimhAn's boon granting style was in contrast to that of His Devi, who blesses the devotee with the desired boons with joy and in a mood of parama SAntam.

Parama sAntam — SrI hemAbjavalli tAyAr — tiruvendipuram

Slokam 8

dehi devi dayayA nirAmayAm
atra ca Sriyam amutra ca svayam |
sancarema na yathA muhu: vayam
yAcakA iha piSAcakA iva ||

Prose Order:

hE devi! iha vayam yAcakAm piSAcakA iva yathAmuhu: na sancarema, tathA dayayA atra ca nirAmayAm Sriyam dehi. amutra ca nirAmayAm Sriyam dehi.

Meaning:

Devi! Please grant us riches in this world that we do not have to roam around like a ghost chasing after wealth. Please be merciful and grant us boons on this earth that are free of samsAric disease. Please also grant us the wealth of moksham in our after life that is everlasting. Boons relating to iha-param are covered here and qualified.

Comments:

devi! iha dehi (Devi! Please give in this embodied life on earth) nirAmayAm Sriyam (disease or dosham-free wealth)

amutra ca dehi (in the other world of SrI VaikuNTham as well, please give)

nirAmayam Sriyam (indestructible and eternal Moksha Sukham).

On this earth, please do not create us like the disembodied ghosts and ghouls, which makes us roam from street to street as beggars for vishaya sukhams and lowly wealth marked by the disease of poverty.

Slokam 9

tvameva sarvakAnkshita pradA padAbja sevinAm
vadAnyatA guNa: tu te vada anyata: kva drSyate |
sudhApayodhikanyake vrdhA samunnati sprSA
na dAnavAri dAruNottamena vidyate phalam ||

Prose Order:

sudhApayodhikanyake! padAbja sevinAm tvameva sarva kAnkshita pradA (bhavasi). te vadAnyatA guNa: anyata: kva druSyate? vada. vrdhA-samunnatisprSA dAna vAri dAruNottamena uttamena dAnAvAridAruNA phalam na vidyate.

Meaning:

Daughter of TirupArkkaDal! You are the sole granter of all the riches to those who surrender at Your lotus feet. Where can we find anyone with such benevolence? Such a generosity is not possible from the trees in the deva lokam that are self possessed with the idea that they are generous while they actually commit the worst sin of preventing others from giving.

Comments:

The poet reverts to the idea that Karpaka tree can only yield flowers and not fruits (phalan-s). You are the grantor of every thing Your devotees desire (tava padAbja sevinAm tvameva sarva kAnkshita pradA bhavasi). The singularly unique udAra guNam is not met with anywhere else (te vadAnya guNa: kva druSyate?). Please tell. Is it not so that the noblest among creepers, Karpaka creeper proclaiming itself to be the great grantor of boons can not give any fruits? Not only does it grant the desired boons like You but it also prevents others from giving dAnams (dAna vAri). Therefore, it is not of much use (phalam na vidyate).

Daughter of tiruppArkaDal — SrI nilamangai tAyArtirukkaDanmallai

Slokam 10

SrIvatsa jushTam sthalam ASritA tvam
manoharA kshIracitASritaSrI: |
pravAla dIdhiti avalambita anghri:
satyam rame kAmadhugasi udArA ||

In this Slokam the poet compares Lakshmi to kAmadhenu. This Sloka has two meanings.

FIRST MEANING BEFITTING MAHA LAKSHMI:

The Prose Order for the first meaning is:

hE rame! SrIvatsa jushTam sthalam ASritA manoharAKshI racita ASrita SrI: pravALa dIdhiti avalambita anghri udArA tvam kAmadhugasi. satyam!

Meaning:

RamE! You, Who reside on EmperumAn’s chest that bears the mole SrIvatsam! You have beautiful eyes (manoharAkshI) and give all the riches to Your bhaktAs; You have the feet that are bright and colorful as the coral (anghri), and the one Who grants everything willingly and become a veritable kAmadhenu.

SECOND MEANING BEFITTING KAAMADHENU:

Prose Order befitting second Meaning:

SrI vatsa jushTam sthalam ASritA manoharA kshIra citA ASrita SrI: pravALa dIdhiti avalambita anghri udArA thvam kAmadhenurasi.

Meaning:

You are the kAmadhenu who waits in the cowshed for Her calves, Which has incessant flow of milk (manohara kshIra) that brings happiness, which has the long tail and hind legs (anghri) and is graceful.

Slokam 11

khyAta: kalAmAtrada esha candra:
mAta: SibiScet phalamAtradAyI |
vishaprada: vAridhara: SritAnAm
kalyANi kAnkshAdhikadA tvameva ||

Prose Order:

hE kalyANi! mAta! esha candra: kalAmAtrada: SibiScet phalamAtradAyI vAridhara: vishaprada: tvameva SritAnAm kAnkshAdhikadA.

Meaning:

Comments:

The moon has sixteen kalais or phases. It offers its first kalai to Agni and subsequent kalais to other devAs. The word “mAtram” means ‘only’ as well ‘everything’. According to purANams, Sibi Cakravarti gave a small amount, palam (a measuring unit), of his flesh to the bird. palam means small amount and also flesh. So the king really offered his entire body to the bird. The clouds give rainwater and no other thing. The term “vishaprada” means gives water. It also means it gives poison.

Oh PirATTi! Compared to all others, You are the only One, Who gives more than what one asks and at the same time stay away from giving boons that are not desirable. Thus the poet establishes that PirATTi is the most generous among all the boon grantors.

Slokam 12

kalpadruma: sumita eva ghana: apradAtA
karNa: api apArthakaruNa: sa: bali: kudAtA |
nAtha: tava api kamale sa hiraNyahArI
na ata: asti te vitaraNe prativastu kincit ||

Prose Order:

hE kamale! kalpadruma sumita ghana: apradAtA karNa: apArthakaruNa: sa: bali: kudAtA. tava nAtha: ca hiraNyahAri ata: vitaraNe te prativastu na.

Meaning:

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