EmperumAn’s powers are firmly established in Him due to Your glances. You emerged from the ocean and reached EmperumAn’s chest to protect Your devotees such as Indra.

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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).

Slokam 8

saroruha ArAmagrhAm su mallikA
sara uru hArAm kamalAm madhudvisha: |
bhujAntara AmodakarIm numa: kshamA
bhujAm tarAma: anusrtim vyathAmbudhim ||

Meaning:

We salute Lakshmi 1) who makes the lotus that is EmperumAn’s heart, fragrant by Her presence, 2) who lives in the forest of lotuses and 3) who wears a jasmine garland and a two stringed pearl necklace. Let us renounce serving the lowly kings, a task that is an ocean of misery.

Comments:

The padam saroruhArAm occurs at the beginning of the first and the second pAdams. The word bhujAm occurs at the beginning of the third and fourth pAdams. PirATTi who lives in the forest of lotus adds to the fragrance by wearing the jasmine garland. She is the reason for the fragrance of EmperumAn’s heart. PirATTi by Her presence on EmperumAn’s chest cools Him and reduces His anger towards us.

Slokam 9

nrpa: nirAstha: sumanojane ya:
manoja neya: na hi tena me artha: |
sthitAm praNmyAsa murasya aham tu
murasya hantu svayam indire tvAm ||

Meaning:

Indire (Oh Lakshmi)! I do not benefit from any king who is a slave to his heart (desire) or who is not appreciated by good people. I worship You who is willingly present on the chest of EmperumAn who destroyed the asurA Muran.

Comments:

The poet says it is futile serving kings who are slaves of their desires themselves. They are not praised by good people (sumano jana:). Hence he is worshipping PirATTi who is able to give him all the benefits and intercede with Her Lord on his behalf.

In this Slokam, a word in one pAdam is repeated in the next pAdam like manoja, murasya. The yamakam is same as in the previous Slokam.

Slokam 10

drshTirdayaikAvani te rame na:
chinattu vishNorvanite ramena: |
bhavam tavAsyeyamapIDanena
kuta: kshatirme yamapIDanena ||

Meaning:

dayaikAvani (Abode of mercy)! vishNo: vanitE ramE (The consort of VishNu)! Let Your kaTAksham destroy our sins quickly. By worshipping You, I am able to get rid of my samsAram. How can YamA trouble me?

Comments:

PirATTi removes our sins and ends our cycle of births and deaths due to Her mercy. She is the one who brings joy to EmperumAn. Hence the poet is addressing Her as the abode of mercy and one who is vishNo: vanite rame. YamadUtAs are not allowed to get anywhere near a VishNu bhaktA. Thus the poet is not worried about the punishment that Yama would mete out to him.

In this Slokam, the expression in the first pAdam is repeated in the second (vanite ramena). The last word in the third and fourth pAdams are the same (yamapIDanena).

Slokam 11

kubhUbhujAm samprati mAnanena
phalam sudhAmSupratimAnane na |
Subham prayacchAvikalam kaleSa-
svasastvaham syAm vikaLankaleSa: ||

Meaning:

kaleSasvasa: (Sister of Candra)! sudhAmSurpratimAnane (One with face like Candra)! There is no use praising lowly kings of this world. You please grant me complete wealth so that I will become free from all sins.

Comments:

Swami Desikan in his VaishNava dinasari states that we should never obtain material help for ourselves from bad people, not even for EmperumAn’s ArAdhanam. Hence the poet is asking PirATTi to grant him the wealth so that he does not have to beg evil kings and thereby accumulate more sins.

This Slokam can also be interpreted as the poet seeking complete wealth, material as well as spiritual wealth from PirATTi. Only such a wealth is complete or allinclusive in nature. Instead of seeking only the material wealth from the kings, the poet is seeking both material as well as non-material wealth from PirATTi.

The words “mAnanena” and “vikalam” occur in the subsequent sets of pAdams (mAnanena in the first and second pAdams, vikalam in the third and the fourth pAdams).

Slokam 12

karotu modam kamalA samunmishat
kalAvilAsA rasinI vibhAvasau |
krpAnidhau venkaTaSailanAyake
kalAvilA sArasinI vibhAvasau ||

Meaning:

Let Lakshmi who is glorified by all the arts, who is the abode of mercy, whose husband, TiruvEnkaDamuDaiyAn is like the nourishing sun that makes the lotuses (people of Kali yugam) bloom. She is the dear consort of the ruler of TiruvEnkaDam hills. May this Lakshmi of many auspicious attributes grant us happiness!

Comments:

The expression “kalAvilAsArasinI vibhAvasau” occurs twice in this Slokam with two different meanings. The Yamakam is known as “sArtaka varNAvrtti”, the twist in the meanings of the same word by appropriate splitting of the compound word — “kalAvilAsArasinI”. This word takes on new meanings as it is split as: kalAvilAsA rasinIi or kalAvilA sArasinI.

“kalAvilAsArasinI”: This word can be split as “kalAvilAsA rasinI” or as “kalau ilA sArasiNI”. kalAvilAsA means the one who shines with the lustre of all the kalais (arts). rasinI means one has love for the Lord of VenkaTAdri (venkaTanAyake rasinI). When we split this word into “kalau ilA vilAsA rasinI” it refers to Her Lord, TiruvEnkaDamuDaiyAn, who during the Kali yugam is like the Sun for the lotus of the people of this earth.

Slokam 13

yogAya yo gAyati bhAvukena
rAme varAmeva harestavAkhyAm |
nALIka nALIka savitri dhAma
tenAkshatenAkshayamApyate tat ||

Meaning:

nALIka savitri (Mother of Manmatha who has flower arrows)! harE ramE (Consort of Hari)! One who chants Your name incessantly will get all the riches in this world. Such a person will get the supreme position (i.e,), a place in Your paramapadam.

Comments:

In this Slokam, adjacent words are repetition of the same word — yogAya yogAya, rAmeva rAmeva, nALIka nALIka, tenAksha tenAksha. This is called ‘pAdAdi bhAga Avrutti’

The poet addresses PirATTi as the mother of Manmatha in this Slokam. By PirATTi’s nAma smaraNam all our desires will be fulfilled and we will get the ultimate goal of life (paramapururshArtham) — Paramapada vAsam. nAma sankIrtanam is said to be the best form of worship in this Kali yugam.

The yamakam in this Slokam is known as pAdAdibhAga Avrtti.

Slokam 14

nrNAm drSa: sArthayitum tavAbhUd
rame yadehA narameyadehA |
prAptA tadA tvam phaNirAjaSaila-
vanALikerAm navanALikerAm ||

Meaning:

ramE! When You decided to make people’s eyes worthy of their existence, You took Your arcA form that could be seen by all and reached the SeshAdri hills that has coconut groves, forests and many water sources.

Comments:

PirATTi reached TiruvEnkaDam to make our eyes worthy of their existence. She need not come to TiruvEnkaDam to protect us. She can easily do that by Her mere sankalpam from Paramapadam.

IlangO aDigaL in tolkAppiyam sings ‘kariyavanai kANAda kaN enna kaNNe’. The main purpose of us having eyes is to feast on the beautiful form of Sriya:pati. The poet expresses the same idea regarding MahA Lakshmi in this Slokam.

This Slokam reminds us of Gajendra moksham episode. EmperumAn came quickly to Gajendra’s rescue when a crocodile attacked him. The real reason for EmperumAn’s presence was not to protect the elephant from the crocodile as EmperumAn can do it by His mere sankalpam from SrI VaikuNTham. He came in person to accept the flower that GajendrAzhvAn wanted to offer at EmperumAn’s lotus feet.

This Slokam has virodAbhAsa Yamakam as seen through the split of words as rameyadehA/narameyadehA, vanAlikeLAm/navanALikeLAm. “nara meya dehA” means the arcA vigraham to be enjoyed by the humans; “rameya dehA” means the one with the beautiful body. “nava nArikeLAm (phaNirAja Saila)” means the SeshAdri hills surrounded by many coconut groves. “VanALi kam irAm (phaNirAja Saila:)” means the SeshAdri hills containing forests (vanALi) and water resources (irAm).

Slokam 15

tvaya ASritasya atra paratra ca uccakai:
akAri rAme narakArirAme |
gopAlakam tvam nayase rasam yA
gavA sametam nagavAsametam ||

Meaning:

narakAri rAme (Consort of KrshNa, the enemy of NarakAsuran)! You turned KrshNA who was an ignorant cowherd into a rasikA and one who resides on the Supreme hills of TiruvEnkaDam. It is You with such a power has showered me, your saraNAgatan, with such an abundance of wealth both here and in the after life.

Comments:

PirATTi displayed Her aghaTita gaTanA sAmarthyam by transforming KrshNa a cowherd into a connoisseur. Hence the poet says that it is an easy task for PirATTi who had such a great capacity to create all the riches that She rewards Her devotees.

In the second and fourth lines, the words are repeated with different meanings.

‘akAri rAme narakAri rAme’ present in the second line could be explained as follows: narakAri rAme! (dayA) tvayA ASritasya me atra paratra ca uccakai: rA: akAri — consort of KrshNa! You created the highest wealth for Your devotees that they could enjoy in this world and the next.

The fourth line ‘gavA sametam nagavAsametam’ could be explained as follows:

• gavA sametam gopAlakam — GopAlan, who herds the cows or one who is united with BhU devi
• rasam nayase — made him a rasikA,
• naga vAsam etam — made Him a resident of the top of the hill (TiruvEnkaDam)

The Yamakam in this Slokam is VirodhAbhAsam. Here, the poet praises the agaTita gaTanA sakti of MahA Lakshmi, which makes arasikAs like cowherds into great connoisseurs (rasikan) enjoying mountain top residence. For One like You displaying such power, it is not impossible to shower Your karuNA kaTAksham on us.

Slokam 16

SuddhayA tvadabhidhAsahasrakam
yo girA japati nA samantata: |
tvam vidurharisakhi trayIvido
yogirAjapatinA samam tata: ||

Meaning:

Hari sakhi (Friend of Hari)! Experts of VedAs consider the person who quietly chants Your sahasranAmam without any distraction to be equal to VyAsa who composed VishNu sahasranAmam or SanatkumAara who composed Lakshmi sahasranAmam.

Comments:

From this Slokam, we understand that Lakshmi sahasranAmam should be chanted almost inaudibly and without any distraction. Any one who chants so will get the highest honor of being considered to be equal to VyAsa or SanatkumAra.

The expression ‘yogirAjapatinA samantata:’ occurs in the second and fourth pAdam that could be split as follows to create the Yamakam that the same group of words can give different meanings on re-arrangement:

ya: nA girA (SuddhayA) japati samantata: — That human being who recites with his vAk your sahasra nAmams without distractions becomes equal to Veda vits like Sage VyAsa and others.

yogirAja patinA samantata: vidu: — Such a person is recognized as equivalent in sacredness to the great yogis like Sage VyAsa and SanatkumArar, both of whom composed sahasra nAmams for VishNu and MahA Lakshmi respectively.

Slokam 17

dAnaSriyA vihasitAmarasAlaye tAm
tApApahAm janani tAmarasAlaye! tAm |
pAdadvayIm sa hi bhajet rucirAgamAm te
yasya asti nirmaladhiyo rucirAgamAnte ||

Meaning:

Janani tAmarasAlaye (Mother who resides on the lotus)! Those with clear mind and interest in VedAntam will develop interest in Your lotus feet. Your lotus feet are as philanthropic as the Kalpa vrksham. They remove all the sins. They have a beautiful gait.

Comments:

At the end of the first and second lines, the words ‘tAmarasAlaye tAm’ is repeated while in the third and fourth lines, the words ‘rucirAgamAm te’ is repeated. PirATTi who is our mother, Janani, lives on the tAmarasAlayam the lotus. Her lotus feet are ‘vihasita amarasAlayam’ the fully spread out Kalpa vrksham and have a beautiful gait ‘rucirAgamAm’. Anyone who has clarity of mind and interest in VedAnta — AgamAnte ruci, will worship Her lotus feetsa hi bhajet. At the end of each pAdam occur the words (tamarAsAlayam and rucirAgamam), which have different meanings.

Slokam 18

vaSitasarva jagatpati rakshayA
drk aSubham tava lumpati rakshayA |
hrdayam ujjhatu devi na mAmakam
tvadinam anyam ita: vinamAma kam ||

Meaning:

Devi! Let Your protective kaTAksham that envelopes EmperumAn, the Jagatrakshakan grant us our wishes and destroy our obstacles. Who else will my mind worship other than both of You?

Comments:

In this Slokam, the poet says that PirATTi’s kaTAksham is our soul refuge. Even EmperumAn is under its influence. Her kaTAksham can not only grant our wishes but also remove our obstacles. Hence it is sufficient to pray for PirATTi’s kaTAksham only and not go after any other devatAntaram. Hence the poet says my heart will always worship Sriya:pati (mAmakam hrdayam tvadinam na ujjhatu), who else do we worship (ita: anyam kam vinamAma)? ananyArha Seshatvam and ananya gatitvam are two of the five requisites for successful prapatti. This Slokam reminds us of those requisites.

The words ‘pati rakshayA’ are found at the end of the first and second lines while the words ‘vinamAmakam’ is found in the third and fourth lines. As in the previous

Slokam, the same words yield different meanings, when split differently. For instance the word “vinamAmakam” can be split as “kam vinamAma:” (Who else shall we salute) or “mAmakam (hrdayam ita: anyam) vinamAma” (Whom else will my heart worship except You)?

Slokam 19

tyajati yacchubhalAbhavatI na tAn
janani matprabhrtIn bhavatI natAn |
milati me na yathA mati: amhasA
mama tathA dayatAm atiramhasA ||

Prose Order and extended meaning:

jananI! abhalAbhavatI bhavatI tAn matprabhrtIn natAn tasmAt me mati yathA amhasA na milati, atiramhasA tathA mama dayatAm.

“abhalAbhavati” is One who considers as Her highest gain the well being of those who seek Her protection. You are such a noble One and we are sinners. Oh Mother! Out of Your infinite affection for us, the sinners, please bless us to have a state of mind, which will disunite us from sins quickly (atiramhasA dayatAm).

Comments:

We accumulate karmA through our actions that involve manas, vAk and kAyam. Among these three, it is the manas that is the perpetrator of all actions. Hence the poet prays to PirATTi for a mind that is free from thoughts and desires that will make him accumulate more karmic sins. Not only evil action but evil intentions will also earn us bad karmA. This Slokam has the words ‘bhavatI na tAn’ repeated in the first and second lines and the term ‘yathA matiramhasA’ repeated in the third and fourth lines. In the first line, PirATTi is said to be ‘abhalA bhavatI’ one whose main aim is the welfare of devotees. ‘tAn natAn’ represents sinful souls who worship Her. The poet prays to PirATTi to make his mind not to associate with sins (amhasA na milati).

Slokam 20

padme astu tubhyam prathamA namasyA
sthiram phalam hi prathamAnamasyA: |
vidhAya mAnyAmahatAmaham tAm
harAmyarINAm mahatAmahantAm ||

Meaning:

Padme! Let my primary salutations be to You. The benefit of such worship is so great and everlasting. Let me destroy my vanity that arises due to desire and enmity by performing Your pUjA that great souls revere.

Comments:

The poet says that his foremost prayer is to PirATTi. The benefit one gets from such a worship is the first or the best in its class. Saints praise that worshipping PirATTi will make one win over his anger and hatred that are very hard to fight.

From this Slokam, we understand that worshipping PirATTi precedes even worshipping EmperumAn.

One should worship PirATTi first (prathamA namasyA). Such a prayer (asyA) will grant benefits that are great and everlasting (prathamAnam). Great souls (mahatAm) recommend it to win over relentless (mahatAm) ahamkAram (ahantAm).

PirATTi plays the three roles (AkAram) namely purushAkAram (mediatrix), upAyam (means for moksham) and upeyam (goal to be reached). In this Slokam, worshipping PirATTi is said to be the prathamopAyam for a prapanna who is interested in paramapadam. We accumulate sins through our actions that are results of our anger and hatred. When we worship PirATTi, She removes these destructive qualities in us and helps us proceed in the path of seeking moksham.

The Yamakam employed here invokes different meanings for the end words of the four pAdams: “prathamAnamasyA” and “mahatAmahamtAm”.

The word “prathamAnamasyA” can mean “(tubhyam) prathamA-namsyA astu” (May the first pUjA be for You) or it can be “asyA: phalam prathamAnam” (the phalam for this ArAdhanam for You is grand and eternal). In one way, “mahatAmahantAm” can be split up as mahatAm + ahantAm meaning the mighty hauteur and a prayer for its destruction. In another way, it can be linked to the worship of MahA lakshmi by mahatAm (the great ones).

Slokam 21

bhavatyajeyam tanutejasevyA
janAya lokam dayayaiva tam SrI: |
bhavatyaje yam tanutejase vyAdhi
aghojjhitam me kuhrde api datte |

Meaning:

SrI! You grant the nitya vibhUti to the Yogis who remain detached from everything and worship You. Out of Your mercy, You grant the same world also to people like me who have evil hearts and are incapable of performing any action as means to moksham.

Comments:

Great yogis and saints perform the severe austerity, bhakti yogam, severing all their ties to this world to gain a place in the nitya vibhUti. Due to PirATTi’s dayA, we also gain entry to such a revered place when we do not have any qualifications to earn it. The primary reason for this is PirATTi’s mercy towards us, the incapable souls.

The expression ‘bhavatyajeyam tanutejasevyA’ is found in the first and the third line. The first part of the Slokam can be read as ‘aja sevyA bhavatI bhavatya je janAya yam lokam tanute’ — You, who is worshipped by Rudra and Brahma grant the Paramapadam to yogis who have left all worldly attachments. These same words occurring in the third pAdam can also be read as “bhavatI tanutejase ajeyam me tam dayayA datte” (You grant for paupers like us also the Paramapadam that cannot be easily attained).

Slokam 22

nidhAya bhavatI drSam navasaroja patrAyatAm
Sritam haripurandhri mAm hrtanamadvipat trAyatAm |
na mAm kila vinA tvayApadi tama: kadambAdaya:
kaThorahrdaya: hari: khalajane asmadambAdaya: ||

Meaning:

Hari Purandhri (Consort of Hari)! asmat amba (Our Mother)! By directing Your kaTAksham that is like a just-blossomed lotus, You snatch away Your devotees’ mishaps. Please protect me.! Hari whose heart turns leaden when He sees our sins will not be merciful towards us unless You speak to Him on our behalf. He will not rescue us from our misery. You know this very well.

Comments:

In the Guru ParamparA sAra pAsuram “en uyir tandu aLittavarai SaraNam pukku”, Swami Desikan says ‘innamuda tirumagaLenRivarai munniTTu emperumAn tiruvaDigaLai aDaiginrEnE’. We approach EmperumAn only through PirATTi. If She does not mediate on our behalf, EmperumAn will reject us as our loads of sin anger Him.

This Slokam highlights PirATTi’s purushAkAratvam. In the first two lines the expression patrAyatAm occurs. In the first line it is part of the term ‘saroja patrAyatAm’lotus flower, while in the second line it should be read as ‘mAm trAyatAm’ — protect aDiyEn. In the third line the expression ‘tama: kadambAdaya:’ means that Hari will not rescue us from our loads of sins, and in the fourth line ‘khalajaneasmadambAdaya’ means he will be merciless towards evil people (khala jane) like me. He has a heart harder than iron (aya: kaThora hrdaya:). The choice of the word kadambam to refer to the pApa rAsis is instructive. Miscellaneous and huge indeed are our assembly of sins that makes the Lord hard hearted and merciless (adaya:).

The yamakam is the same as the one used in the previous Slokam.

Slokam 23

na sa mAdhavastava guNAn asama
Ayatanetra eva kamalAyatane |
kshamate abhidhAtum atidakshamate
stavanAya ka: paTumati: tava nA ||

Meaning:

One with incomparably long eyes and the One who resides on the lotus! Even Your consort Maadhavan is incapable of measuring all Your kalyANa guNam-s. No one is capable of worshipping Your brilliance fittingly.

Comments:

Even EmperumAn who is sarvaj~nyan and sarva Saktan is incapable of measuring PirATTi’s kalyANa guNam-s. This idea is similar to SrI ParASara BhaTTar’ exclamation in SrI GuNaratna koSam that EmperumAn is incapable of measuring PirATTi’s kalyANa guNam-s as it is only a sarvaj~nyan who knows that Her kalyANa guNam-s are immeasurable. If EmperumAn Himself is incapable of recounting all Her glory, how can mere mortals praise Her sufficiently?

• ‘sa mAdhava’ — Maadhavan who is sarvaj~nyan,
• ‘na stava gunA’ — will not know all of Your kalyAnN gunA-s that are ‘asama’ incomparable.

In the second line ‘Aya ta netra’ means long eyes and in the end ‘yatane’ is seen as part of the expression ‘kamalAyatane’. The word in the third line ‘kshamate’ occurs as part of the expression ‘abhidhAtum na kshamate’ incapable of saying to be so much. In the end, it is part of the word ‘atidakshamate’ — very sharp mind.

In the fourth pAdam:

• ‘tava stavanAya’ — to worship You, ka: nA — which man,
• paTumati: — has the knowledge/brain power.

Yamakam is visible in this Slokam by the presence of the same words in the beginning and end of each line.

Slokam 24

bhavatI jagadamba krtArtabhavo-
paramA paramA paramApa ramA |
kuhrdoadritaTImavanAya krpA-
mahitA mahitA mahitA mahitA ||

Prose Order and Meaning:

jagadamba (Oh Mother of the Universe!) krpA mahi (the birth place of dayA!) krta Arta bhava uparamA (Oh banisher of the ocean of samsAram for those who sought Your refuge!) paramA paramA (Oh most lofty One!) a-hitA (Oh the Dear One to Your Lord!) ramA (Oh playful One!) bhavatI (You), ahitA mahitAm tAm (have reached the foothills of the famous mountain named SeshAdri), kuhrda: avanAya Apa: (to protect us, who have impure minds).

Comments:

This Slokam has an expression repeated many times in a line. In the second pAdam, the word ‘paramA’ is repeated four times while the term ‘mahitA’ is repeated four times in the fourth line. This Slokam is composed in ‘toDaka vrttam’.

Slokam 25

ramA ramA ramA ramAdhyupAsitam yamarNavAt |
dhiya: harim vrshAcalottametametameta me ||

Hari Purandhri! — SrI Sundaravarada PerumAl in nAcciyAr tirukkOlam — uttiramerUr

Padavi bhAgam of this Slokam is:

ramA, aram, Ara mAramAdhyupAsitam, yam arNavAt, dhiya: harim, vrshAcalottametam, etam, eta, me

Meaning:

mE dhiya (Oh my mind)! Quickly reach the EmperumAn who resides on the VrshAcalam. SrI MahAlakshmi who emerged from the ocean quickly and reached Him. She is worshipped by Rudra and other devAs.

Comments:

In this Slokam the word ramA is repeated in the first pAdam and the word ‘meta’ is repeated in the last pAdam.

The expression ‘me dhiya:’ means both ‘my mind’ and ‘my ladies’.

• ramA — Lakshmi,
• mAra mAdhi upAsitam — worshipped by Rudra and other devas,
• yam aram arNavAt Ara — that BhagavAn whom She reached quickly when She emerged from the ocean,
• vrushAcalottametam — that BhagavAn who is at VrshAcalam,
• etam — that BhagavAn,
• eta — reach.

The poet tells us to go quickly to SrInivAsan whom PirATTi reached quickly after arising from the milky ocean during amrta mathanam.

Slokam 26

trAtumapracyutA vArijAtekshaNA-
tvam natAn dhvastadevArijAtekshaNAt |
pAtakAdindire pAhi mAm Sobhita-
SrIraghadhvAntalopAhimAmSobhita: ||

Meaning:

Indire! SrI! You have both nitya and leela vibhUti as Your wealth; You are the Sun who removes the darkness of our sins; You are the One who does not refrain from Your duty of protecting Your devotees even for second. Please release me Your devotee, from all my sins.

Comments:

Another kind of yamakam, where the term ‘vArijAtekshaNA’ is repeated at the end of the first and second pAdams, while the expression ‘pAhi mAm Sobhita:’ is repeated at the end of the third and fourth lines.

PirATTi has the fame of destroying the enemies of devAs (asurAs). She is therefore saluted here as “dhvasta devArijAte”. Her role as the Mistress of the nitya and leela vibhUtis is saluted further with the address as “Sobhita SrI”. The poet seeks refuge in Her (pAhi mAm), who is the sun ‘ahimso’ who destroys the darkness that is our sins ‘agha dhvAnta lopam’.

Janani! — SrI Anandavalli tAyAr — uttiramerUr

Slokam 27

mandArA mandArA mandArA mandArAt
vyAdhighnA daityArai: SeshAdrim tam prAptA: |
sArAvA sArAvA sArAvA sArAva
aga AlIDhA SrngAlI: yasyArtAn santrAtum ||

Meaning:

Sri MahAlakshmi has reached TiruvEnkaDam hills whose peaks protect the four life forms, that contains the auspicious AkASa Ganga, that has the gardens where the deva dAru MandAram trees that house chirping birds are present in plenty. She has reached TiruvEnkaDam to protect suffering souls who are experiencing mental torture due to the influence of dushTa grahams such as Sani.

Comments:

In this Slokam the word ‘mandArA’ is repeated in the first line and the word ‘sArAvA’ is repeated in the third line. The peaks of TiruvEnkaDam hills protect the devA, manushya, stAvarA (immobile) and jangamA (mobile), the four types of life forms (sArAvA). It contains pure (sAra), waterfalls (apAm AsAra:) such as AkASa Ganga. It has trees (aga), where birds chirp (sArAva), is the site of (AlIDha), the tree mandAram is present in deva lokam. TiruvEnkaDam has the MandAra trees where the birds chirp. It has gardens (ArAmam) where the deva loka tree mandAram is present in excess (amanda). PirATTi has reached such a SeshAdri hill to protect devotees who have minds troubled (mandAra vyAdhignA ArtAn) by Sani (mandan), angArahan (ara) and other evil planets (Adi).

Slokam 28

Samadamau madamauDhya harau vahan
madhuripum dhuri puNyakrtAm sthita: |
vinamatInamatIva tavArcako
nijagadam jagadamba jahAti ca ||

Meaning:

Jagadamba! Those who worship You will be free from bad qualities such as anger and hatred. They will have mental equanimity and serve as examples of good souls. They will worship Your consort nArAyaNA. They will overcome their disease of samsAra completely.

Comments:

PirATTi will transform those who worship Her into souls worthy of moksham. Her devotees will be free from qualities that will cause them to accumulate more sins. They will realize that nArAyaNa is the Supreme Deity who can grant them paramapadam. They will have the ‘Sama dama’ or equanimity of mind that will help them act without hatred and anger. All these will free them from samsAra, the worst disease.

SrngalA yamakam is used in this Slokam. Here words are used in such a way that they form interconnected rings in a chain (Srngala). This is seen in the following example: ‘Sama damau madamau’, ‘ma dhuripum dhuripu’, ‘vinamatI namatI’, ‘gadam jagadamba’.

Slokam 29

janani tvayA paricarat
surakinnarakAntayA nayajushA stutayA |
hrdi me vinA kimapi klptanaman
narakAntayA na yajushA stutayA ||

Meaning:

Janani (Mother)! Deva and Kinnara maidens serve You. Yajur Veda vAkyams elaborate on Your glory. Your devotees would have seen the end of hell (they will never see hell again). Let my heart never think of anything else but You and Your glory.

Comments:

This Slokam talks about PirATTi’s paratvam. She is the ISvari served by celestial maidens. She is the essence of Yajur vedam. Her devotees will have all their sins removed and hence will never see hell. The poet prays that his heart should only think of Her. The poet displays his ‘ananyArha Sehatvam’ and ‘ananya SaraNatvam’ in this Slokam.

The second pAdam is repeated as the fourth pAdam in this Slokam. The word play is between yajushA (Yajur Vedam) and nayajushA (straight forwardness, a kalyANa guNam of PirATTi).

Slokam 30

tvameva sevyA asi drSaiva te sthiram
rame yata: yAdavanAyake balam |
ura: hi SaurerudadhestvamagrahI-
rameya toyAdavanAya kevalam ||

Meaning:

ramE! I worship You for the following reasons:

Comments:

In this Slokam, the poet says that he is saluting PirATTi for the following two reasons.

It is Her glances that make EmperumAn sarva Saktan. Sruti says “SraddhayA deva: devatvam aSnute”. DevAs have their devatvam only due to PirATTi. Here SrI VenkaTAdhvari Kavi says even EmperumAn’s Sakti is due to PirATTi. EmperumAn’s capacity to grant any wish is due to Her. Even when one has the power or capacity to give something he should actually have the heart to do so. To ensure that PerumAL will grant the devotees their wishes and protect them, PirATTi reached His chest so that He will not change His mind looking at their sins. This is seen in the case of DevAs who sought eternal life and prayed to EmperumAn for the amrtam (nectar).

The poet adduces an additional reason for stating PirATTi alone is the fittest One for worship (tvameva sevyA asi). The reason is that the power of Her glances alone results in the gain of enduring omnipotence by Her Lord (te drSaiva balam sthiram hi).

Additional Notes:

In the second and fourth lines of this Slokam, one enjoys a word play centered around the word, “yAdavanAyake”. In the second line, the PirATTi is recognized as causing sarva Sakti to the Lord through Her glances and in the fourth line, She is saluted as the One who reached the vakshassthalam of the BhagavAn to save Indra and others who got themselves into trouble. In the first and the second line the poet says: “he rame yato yAdavanAyake balam te druSaiva sthiram”; in the third and fourth lines, the poet suggests that she rose out of the limitless waters of the Milky Ocean and positioned Herself on the chest of Her Lord to protect IndrA and others (ameya toyAt Saure: ura: avanAya kevalam agrahI). “va” (v) and “ba” (b) are interchangeable (vabayorabhedha:). In the second line, the formation is: yAdava nAyake balam; in the fourth line, the word formation is: ameya toyAdavanAya kevalam.

Slokam 31

sArasam SritavatIm sasArasam-
mAnanAm himakaropamAnanAm |
devatAm praNamato mudeva tAm
vedanAdamahitAm na vedanA ||

Meaning:

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