Let ramA whose kaTAksham removes the tApams of Her devotees quickly remove my collective dangers called samsAram out of Her infinite mercy!

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Oh Lakshmi, the delight for the Mind (manorame rame)! You have the hue like the rainy season cloud with lightning (ghanAghana Abhasya). You create always prIti for good things in Your Lord KaNNan, who is known for the destruction of fierce sins (ghanAghanASina:). You are firm of mind (sadArDhyadhI:) and are with Your servants, the AdiSesha and GaruDa, who serve as the bed and transport for You and Your Lord. May You bless me with happiness quickly (tvam me mudam aram Acara).

Comments:

The poet begs the great ramA known for Her limitless auspicious guNams (guNena paramA), heart filled with compassion (dayA sampUrNa hrdayA) and for Her power to drive away the samsAric diseases of those who seek refuge in Her (anAmayA) to accept (grhNAtu) the true stotram (vAstavam stavam) created by him.

The yamakam in this Slokam, known as pAdAdtyanta yamakam is set in all the four pAdams in the beginning and ending padams — ‘dayA-hrdayA’, ‘mayA-manAmayA’, ‘ramA-paramA’ and ‘stavamvAstavam’.

Slokam 3

mAta: tvadanghrau mama dehi bhaktim
mAta: parasmin hrdayam prasAnkshIt |
sA kamsaSatro: dayite Subhena
sAkam carIkarti aSubhapraSAntim ||

Meaning:

Maata! Please grant me devotion to Your feet. Let my mind not think about anything else but Your sacred feet. Oh consort of the KamsA’s enemy, KrshNa (kamsaSatro: dayite)! Your sacred feet repeatedly grants bhakti that is auspicious and destroys all that is inauspicious.

Comments:

PirATTi’s lotus feet grants all that is Subham and removes all that is ‘aSubham’. The poet calls PirATTi as the consort of Kamsa’s enemy to bring to our attention that like Her Lord (KrshNa), She also removes all that is evil.

The same word ‘mAta’ is used in the beginning of the first two pAdams and the word ‘sA’ is used in beginning of the next two pAdams.

dayaikAvani! — SrI Anandavalli tAyAr, uttiramErUr

Slokam 4

ramAramApattimapAsyatAm me
dayodayopekshitabhaktamantu: |
mudAmudArAm ca diSet samrddhim
natAnatApAn kurute yadIkshA ||

Meaning:

Comments:

The above meaning is given when the words are split as ‘ramA Apattim aram apAsyatAt’. If the words are split as ‘ramA aramApattim’ then it means ‘let Lakshmi remove the association with Her elder sister’ (mUdeEvione who is inauspicious). ‘alakshmI: me nasyatA’ in an expression in SrI sUktam that prays to PirATTi to destroy alakshmI or mUdevi.

PirATTi removes the tApa trayam namely AdhyAtmikam, Adhibhautikam and Adhidaivikam that are difficulties due to one’s constitution, natural calamities and anger of devAs. This is referred to by the term ‘atApAn’. samsAram is said to be ‘Apat’ or danger. It is a danger as it makes us accumulate more karmA and bury ourselves deeply into the cycle of births and deaths.

The yamakam here is of the sekAnuprAsam variety as revealed from the use of the same word twice right next to each other (ramA ramA, dayo dayo, mudA mudA, natA natA).

Slokam 5

rame padAbje tava te manorame
nameyam uccai: itarA gati: na me |
sureSvara: yadbhajanena bhAsure
pade punA rAjati daityalopade ||

Meaning:

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