Kamale! Please remove the obstacles on my way to moksham by Your glances that have granted Indra his lost position and which are revered by srutis.

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Kamale! You are the ultimate goal that every living being should strive to reach. You who are so great has condescended to come to earth and reside among the lotus community. Those who worship You with devotion reach moksham.

Comments:

In this Slokam, PirATTi’s upeyatvam is highlighted. She is the ultimate goal for us. It is Her service that is the parama purushArtham. When we perform prapatti, we surrender to both EmperumAn and PirATTi as seen in the dvaya mantram ‘Sriman nArAyaNa caraNau SaraNam prapatye’. This Slokam describes the first part of the dvaya mahA mantram. PirATTi is addressed as Kamale in this Slokam. She resides on both EmperumAn’s hrdaya kamalam and the lotus that we can all see. We surrender to Her pAda kamalam, lotus feet for moksham.

In the first two pAdams the word ‘rAjIvAnAm’ is repeated. It is PirATTi’s, lotus feet that grant moksham to all (parA jIvAnAm). You are seated in the midst of the assembly of lotuses (rAjIvAnAm kule sthitA). Those who worship Her with bhakti (krtAdarA dhyAyanti), will reach Her, who is worshipped by all and everyone (jagadArAdhyA yanti).

Slokam 34

kimapi mahodAreshu prathamam madhuvairiNo maho dAreshu |
jayati saparyA yasya sthiraphaladAtrI suradruparyAyasya ||

Meaning:

The light that is Lakshmi is the best among EmperumAn’s consorts. The worship of that light which is like the wish granting tree — Kalpaka vrksham — grants the everlasting benefit, namely moksham.

Comments:

SrI MahAlakshmi is considered to be the most important consort of EmperumAn. All other consorts such as Bhu devi and nILa devi are considered as Her amSam.

In this Slokam, the poet compares Sri MahAlakshmi to the light or effulgence or Jyoti. EmperumAn is called Paramjyoti. It is apt that His primary consort is also referred to as light.

EmperumAn’s consorts are incomparable in their qualities (mahodAreshu). Among them, PirATTi is the prathamam. She is the light (kimapimaha), The worship of that light (yasya saparyA), is as beneficial as worship of the kalpaka tree (sUradru paryAyasya).

Similar words have been woven in the first two pAdams and the last two pAdams.

Slokam 35

vidhrtAm hariNAnkena
tvAm prativadadAnanAm hi hariNAnkena |
praNaman janani biDaujA:
jano bhuva: syAt svabandhujananibiDaujA: ||

Meaning:

Janani (Mother)! EmperumAn adorns You on His chest along with the SrIvatsa mole. Your face competes with the moon in its beauty. Anyone who worships You will have his house filled with all the riches and relatives and will be the Emperor of this world.

Comments:

This Slokam tells us that PirATTi grants all the riches in this world. The riches referred to here are the material wealth that includes friends and relatives. A devotee of SrI MahAlakshmi will have his house filled with all these riches including his near and dear ones and will be the ruler of this world. Indra prayed to PirATTi to regain his position as devAtipati. When PirATTi could grant him such an elevated post it is very easy for Her to grant one the position of narAdipati. The word ‘hariNAnkene’ is repeated at the end of the first and second pAdams while the term ‘janani biDaujA:’ is repeated in the third and fourth lines. hariNAnkena could be split as hariNA + ankena to mean on the body of BhagavAn, Hari. hariNAnkena also means moon. When one worships PirATTi his house will be filled with wealth and relatives (svabandhujananibiDa). He, jana:, will have such a house (ojA:), and will be considered to be the ruler of the world (bhuva: biDaujA:).

Slokam 36

kalaSodadhikanyA yam
paSyati vidyAt sa tAvadadhikanyAyam |
jitakathakavitAnena
trayIvidA labhyate ca kavitAnena ||

The wish granting kalpaka vrksham — SrI Anandavalli tAyAr — uttiramerUr

Meaning:

When the Daughter of the Ocean graces one, he will become an expert in nyAya SAstram. He will be associated with a group of expert debaters. Such a man who is an expert in VedAs and their meaning will have the capacity to compose great poetry.

Comments:

This Slokam tells us that PirATTi is to be worshipped to receive VidyA lakshmi. When She decides to bless one, the person becomes the most knowledgeable and respected poet. SrI VenkaTAdhvari kavi may be referring to himself or to Swami Desikan in this poem. People usually pray to Sarasvati, the consort of Brahma, to become knowledgeable. From this Slokam, we understand that it is actually PirATTi who is the niyantA of Sarasvati. It is She who grants us sadvidyA.

Similar to the previous Slokam, the first two lines share the same ending words while the third and the fourth lines share the same words. When PirATTi who is kalaSodadhi kanyA, Daughter of the Ocean blesses one, he becomes an expert in nyAyam. He will be present in the group of successful debaters (jita kathaka vitAnena). He will acquire the skills to compose poems (labhyate kavitAnena).

anugamam section of nyAya SAstram is the loftiest of nyAya sAstram. It contains many meanings and is in the sUtram format. adhikam nyAyam refers to the nyAya SAstram housing the anugamam section. MahA Lakshmi's glances will empower one to become an expert in adhikam nyAyam (yam kalaSodadhi kanyA paSyati, sa tAvat adhikam nyAyam vidyAt).

Slokam 37

SrI: sevAnarakeshu
tvayArthyatAm hariritADhyavAnarakeshu |
mAm vinipAtya na ghorA:
Suco yathA nayati kintu pAtyanaghorA: ||

Meaning:

SrI: (Lakshmi)! Please pray to EmperumAn in such a way that He will not push me into the hell of serving evil people who are like monkeys. Please pray to Him who is the wealth of devotees.

Comments:

In this Slokam, the poet has compared to rich yet evil people to monkeys. Monkeys have a horrible facial expression when they see someone or something that they do not like. Similarly evil people with a facial expression clearly expresses their distaste when they see anyone approaching them for favors. Monkey is said to quite unstable, it jumps from one place to another all the time. An evil person will have someone as his favorite at one time and will quickly change his preference to another like a monkey. They will not have ‘sthita praj~nA’. They may suddenly decide to act unfavorably towards one they have been patronizing all along.

The last word ‘anaghorA:’ when split as anagha: + rA: which means everlasting wealth.

PirATTi is addressed as SrI. The word ‘SrI’ has six etymological meanings as below:

SrIyate — one who is reached by all the souls who want to go by the right path, Srayate — She reaches out to EmperumAn to help the souls that reached Her, SrNoti — one who listens to our words,

SrAvayati — She makes EmperumAn listen to the pleas of the jivas, She makes the jIvAs listen to the words of EmperumAn. She makes those who oppose EmperumAn also listen to His words,

SrNAti — one who removes the fruits of karmA that obstruct Her devotees from reaching Her,

SrINAti — She blesses jIvAs with good qualities so that they become fit to serve EmperumAn.

It is PirATTi who intercedes on our behalf and makes EmperumAn accept us.

Slokam 38

satatavikArAkalpam
prApta: aham deham amba kArAkalpam |
kubhavAdASu bhavatyA
svayamuddhAryo rame sadA SubhavatyA ||

Meaning:

amba! You should voluntarily rescue me, one who is going through countless births and deaths and supports a body that is like a jail. You are the embodiment of all the auspicious qualities.

Comments:

The body is equated to a jail. One cannot leave a jail until the stipulated time is over. We cannot leave this body till our janmA comes to an end. Chains and other restraints bind one in a jail. The poet says our desires and anger are the chains that bind us to samsAram. One suffers isolation from his family and friends in a jail. Similarly we are isolated from our original home, nityamaNDalam and our relatives, AcAryAs and nityasUris when we are born in this world. One suffers countless miseries in a jail. This body is also the cause of diseases and sufferings. Only the jailer decides when we should be released. Similarly it is only PirATTi who is our controller decides when to relieve us from the misery of repeated cycles of births and deaths. The poet says that he has no qualifications that would warrant his release. PirATTi who is an abode of all the supreme qualities should take pity on him and relieve him on Her own accord. In this Slokam, the poet has highlighted his Akincanyam and ananya gatitvam.

The last words in each of the lines are repeated in the adjacent lines in this Slokam. In the first line, the word ‘vikAra Akalpam’ means the changes that we go through. The word ‘kArAkalpam’ in the second line means jail.

The word play in the third and the fourth pAdams is around “SubhavatyA”. In the third pAdam it is “kubhavAt ASu bhavatyA uddhArya:” (aDiyEn should be lifted up by You from the despicable samsAram). In the fourth pAdam, it is: “sadA SubhavatyA bhavatyA” (by You, who is the abode of all auspicious guNams).

Slokam 39

sArAsArAj~nAna-
sthAnena kim asta tejasA rAj~nA na: |
SrI: tvayi mAnasametad
nyasyema vimuktaye abhimAnasametam ||

Meaning:

SrI! My mind strongly feels that there is no use for the company of petty kings for one who desires moksham since they (the kings) are ignorant and lack any good qualities. This is so because I am only interested in moksham. I place such a mind of mine at Your sacred feet, as thy Feet are omnipotent to provide escape from samsAram.

Comments:

For a mumukshu the company of anyone but Sriya:pati is not enticing. The poet who had previously served many lowly kings for material comforts says that he does not want to seek favors from them anymore. He is only interested in gaining moksham and not any material comforts. Hence he wants to think only about PirATTi who has the capacity to grant all his wishes.

The word ‘sArasArAj~nAna’ is in both pAdams. ‘sArAsArA aj~nAnasthA anena’ means the kings lacking the capacity to differentiate between good and bad and hence are ignorant. The same word occurs in the second pAdam as a part of the expression ‘asta tejasA rAj~nA na: kim’ which means ‘what is the use of such kings who have no glory for those like me, mumukshus’. In the third and fouth pAdams, ‘etad mAnasam tvayi nyasyema’ means, I place this mind as Your responsibility.

‘abhimAna sametam’ in the fourth pAdam means mind that is proud (ahamkAram).

Slokam 40

vyaktim vindemahi tAm
indrAdisurai: navAravinde mahitAm |
madhyama tAraka varNA
abhihitA yA nakhajita urutAraka varNA ||

Meaning:

I wish to reach Lakshmi who is represented by the middle letter of the PraNavam, who has glowing nails that beat the stars in their radiance, who was worshipped by Indra and other devAs as residing on newly bloomed lotus.

Comments:

PraNavam is made up of the three letters A (a) + % (u) + m (ma). Of these ‘u’ is said to represent PirATTi while ‘a’ represents EmperumAn and ‘ma’ the jIvAtmA. PirATTi serves as a bridge between ParamAtma and jIvAtmA. She is effulgent. Indra and other devAs contemplate on Her as residing on the just bloomed lotus flower. The poet wishes to reach Her.

The poet says let me reach Lakshmi (vyaktim vindemahi) who is worshiped by Indra as residing on the lotus (nava aravinde mahitAm). Her nails are similar to the color of stars (urutAraka varNA), She is represented by the middle letter of the PraNavam (madhyama tAraka varNA).

Slokam 41

hrta sadaridravyAdhi:
Sritajanamucchinna dur daridra vyAdhi: |
atulakrpA yA deva-
praNutA sA mAm ramA atra pAyAdeva ||

Meaning:

Lakshmi who has the wealth of the enemies of good people, who has the disease of the poor souls namely poverty, who was worshipped by DevAs and who has incomparable mercy will definitely protect me in this birth itself. She will for sure protect this helpless VaishNavan during this birth itself.

Comments:

When one performs prapatti or complete surrender to Sriya:pati he will be relieved of samsAra at the end of this birth itself. He will not go through any more births and deaths. This great quality of prapatti is highlighted in this Slokam. This also shows that one should have mahAviSvAsam or unwavering faith that PirATTi will save us in this birth itself.

The poet says that PirATTi has the riches of the enemies of good souls. This is because such evil souls will lose all their wealth due to their bad karmA and the wealth will eventually reach PirATTi. She is said to have the disease of the paupers called poverty. The major disease that a poor person suffers from is poverty. All his miseries are only due to poverty. When such a person surrenders to PirATTi She will immediately take his poverty away and give him wealth. Thus his poverty will also reach PirATTi. It is interesting to note that the poet compares the riches of the evil people to the poverty of good souls. The riches cause misery to the evil souls as they make them brash and arrogant. The poverty causes misery to good souls, as they will resent their inability to perform material service to PirATTi.

The poet has added that PirATTi is worshipped by devAs. The devAs in their arrogance have opposed good souls and lost their riches. Their riches were removed for their own benefit, to prevent them from sinking further in their evil ways. They prayed to PirATTi to regain their wealth or position.

Some of the devAs have prayed to PirATTi to rid of their poverty of not having a particular sthAnam. PirATTi has granted them their wishes too. It is PirATTi’s immense mercy that makes this happen. The poet is confident that it does not matter whether PirATTi equates him to the evil devAs or the good ones as She will rescue him anyway.

The word ‘dravyAdhi’ is present in the second pAdam to mean riches and in the third line as a part of ‘dur daridra vyAdhi’ to mean disease of poverty. The word ‘pAyAt’ is present in the third line as a part of ‘krpA yA devapraNutA’ and as a part of ‘atra pAyAt’ in the fourth line.

Slokam 42

SoshitabhavanadayAga-
stanyeSa: kacajitotprabhavanadayAga: |
sa: anabhibhavanadayAga:
soDhvA avati padmaya Atma bhavanadayAga: ||

Meaning:

PadmA who controls the samsAra that is granted by EmperumAn, who has breasts as lofty as the mountains, whose dark-hued locks have won over the clouds in their color and beauty, who has immense mercy that flows towards us in spite of our sins saves us sinners, as She is the acceptor of the yAgam of prapatti that is performed to gain moksham.

Comments:

In this Slokam the same word “dayAga” occurs at the end of all the four lines.

This Slokam tells us clearly that Sriya:pati grants us moksham after our prapatti as a result of the intercession of His PirATTi. She is upeyam or the goal and the upAyam the means for moksham. She serves as the upAyam by accepting our small act of prapatti and shows us mercy in return. She is the upeyam also as it is towards Her that we perform prapatti.

SrI Anandavalli tAyAr — uttiramerUr

Slokam 43

tvAm hi sudhI rAjayati
stutAm stavairya: pramAnidhI rAjayati: |
bhavatI dhI rAjayati
SrIstam bhuva: atra sodadhIrA jayati ||

padavi bhAgam:

tvAm hi sudhIra-aja-yati, stutAm stavairya: pramAnidhI rAjayati:, bhavatI dhIrAjayati, SrIstam bhuva: atra sodadhI: Ajayati.

Meaning:

LakshmI! When one who has supreme knowledge worships You, who is praised by the best yatis/great souls such as BrahmA and Rudra, You make him the best Guru or Brhaspati. A person who blessed thus will win over the entire world with his jn~Anam.

Comments:

In this Slokam, the word rAjayati is repeated in various combinations of words. In the first line of the Slokam, it says that it is PirATTi that the best yatis worship (tvAm hi sudhIra aja yati stutAm). In the second line, the poet says that one with expertise makes PirATTi happy by his praises (pramAnidhI tvAm stavairya: rAjayati). In the third line, he says that PirATTi makes such a person the supreme teacher (bhavatI tam dhIrAja). Such a paNDita will win the whole world (sodadhI: bhuva: Ajayati).

Slokam 44

bhaktatamAnAyatayA
drk tava kamale surottamAnAyata yA |
viSrutamAnAyatayA
Samaya bhavam Sreyase asamAnAya tayA ||

Meaning:

Comments:

PirATTi’s bhaktA, Indra (surottaman), regained (AyatayA) his lost position. Her kaTAksham (tava drk), attained the fame of granting Indra his kingdom (AyatayA Ayata). It is praised in the sruti (viSrutamAnA AyatayA). The poet seeks such a glance to remove his obstacles (tayA asamAnAya Sreyase bhavam samaya). We lost our position of paramapada vAsam when we were born as mortals in this world. Similar to Indra, we should pray to PirATTi to regain our position in Paramapadam.

In this Slokam the expression ‘AyatayA’ is repeated in all pAdams.

Slokam 45

SrI: parabhAgavatI yami
abhiShTutA mAm mukundabhAgavatI yam |
phaNivrshabhAgavatIyam
paSyati bhajate padam sa bhAgavatIyam ||

Meaning:

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