I am an aparAdhi, who is not fit to receive Your dayA, but when Your dayA-laden kaTAksham falls, it is not limited to a select few.

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Bhuvana mAta:! Your face beats the moon in its coolness. Your eyes defeat the shy glances of a deer. Your body destroys the glory of lightning by its elegance and brightness. Thus Your face is beyond comparison.

Comments:

When one object (upameyam) is compared with another (upamAnam) the upameyam should be better than the upamAnam. Here PirATTi’s face is the upameyam while the moon, deer and the lightning are the upamAnam. The poet gives up his effort of comparing PirATTi’s face to other worldly objects saying that there is nothing in this world that is comparable to Her glory or beauty.

MrgaSira nakshatram is indicated here through the words housed in the second pAdam: “drSau mrgaSiromaNi darpa: mushau”. The poet says that the beauty of MahA Lakshmi's glances (tava drSau) defeated the hauteur (darpa) originating from the lofty female deer (mrga SiromaNi).

Slokam 6

varuNAlayendra tanaye karuNArdrA:
tava lokamAtu: avalokaviSeshA: |
paritanyamAnaduritam satatam mAm
adhunA punantu madhunASana kAnte ||

Meaning:

Oh Daughter of Samudra Rajan! loka mAtA! The consort of MadhunASana (nArayaNa)! I have always committed sins consciously. Let Your glances that are suffused with mercy remove my sins and make me blemish-free. The prayer is “lokamAtA! karuNA ArdrA: avaloka viSeshA: mAm punantu”. Oh Mother of the Universe and its beings! May Your moist (ArdrA), mercy laden glances free me from all sins!

Comments:

Swami Desikan in his nyAsa daSakam says “akrtyAnAm ca karaNam krtyAnAm varjanam me”.

We have knowingly committed sins that we are stipulated to stay away from and refrained from karmAs that we are required to perform. EmperumAn who is daNDadharan excuses us only because of PirATTi’s purushAkAram on our behalf for which Her quality of dayA is absolutely essential.

The words karuNArdra appearing in the first pAdam of the slokam refers to the 6th nakshatram of the Zodiac, Ardra nakshtram.

“Daughter of samudra rAjan!’ — SrI Mahalakshmi — SrI Ram Mandir, New Delhi

Slokam 7

SApena roshaNamune: Samita prabhAva:
devottama: madhujita: dayite vishaNNa: |
tanvamstava stavavaca: stabakai: saparyAm
sthAne virAjati punarvasu rudrasevye ||

Meaning:

Madhujita: dayite (Consort of nArAyaNA)! Indra lost his position due to sage DurvAsA’s curse. He worshipped SrI MahAlakshmi with the flower bouquet of stotrAs and regained his position of being the object of worship by ashTa vasUs and ekAdaSa rudrAs.

This slokam mentions the star, Punarvasu in the context of the riches regained by Indran through His worship of LokamAtA by His Lakshmi Stuti: “devottama: tava stava vaca stabakai: saparyAm kurvansan punarapi vasu rudra sevye sthAne virAjati”. The poet says that Indran regained His aiSvaryam that was lost through the curse of Sage DurvAsa by worshipping MahA Lakshmi with His Lakshmi stotram. Punar-vasu also means return of Energy and Vitality. Punarvasu is also the birth star of Lord Raamacandran. Punarvasu is further a kind of commencement.

Slokam 8

nigamakathitam Ayu: nistula Arogya bhAgyam
niravadhika vibhUtim nityahrdyAm ca vidyAm |
bhagavati guNapUrtim bhAsamAnAm ca kIrtim
baliripu padabhaktim bhejushAm pushyasi tvam ||

Meaning:

Bhagavati! You grant longevity of hundred years, the wealth of health, unlimited riches, good knowledge, good conduct, fame from generosity and unwavering bhakti towards Your Lord, SrI nArayAnA’s lotus feet.

Comments:

The word “pushyasi” in the 4th pAdam provides the mudrA for Pushya nakshatram. The name Pushya is derived from the word, pushTi meaning nourishment. It also means to persevere. Of all the riches She grants to those who seek Her refuge, the loftiest is the boon of Bhakti to the sacred feet of Her Lord (bejushAm, bali ripu pada bhaktim pushyasi). bali ripu is SrIman nArAyaNan; bejushAm are those who seek Her sacred feet as refuge in this samsAra maNDalam.

Slokam 9

SeshAcala adhISa angaka ASlesha acalaA Amodonnati:
saishA bhava unmeshAbdhi samSoshAvahA viSvaprasU: |
toshAya na: kalpeta durdosha apahA yasyA: padam
bhAshA SacImukhya dyusadyoshA SirobhUshAya te ||

Meaning:

Let SrI MahAlAkshmi who shares the fragrance and glory of SeshAdri nAthan and who dries the ocean of our samsArA, grant us happiness. Sarasvati, IndrANi and other celestial maidens wear Her lotus feet as their head ornament to get rid of harms that they may encounter.

Comments:

The star ASlesha is mentioned here (angASlesha) in the context of Her sambandham to one angam (chest) of SeshAcala nAthan. acalam is some thing that is firm and eternal. SeshAcalam is that firm mountain. SrI SeshAcala-nAthan, Lord Venkatesan is that SeshAcala adhISan standing resolute on the top of that mountain as SrIdharan. She is residing on the chest of that unshakable mountain (SeshAcala adhISa angaka ASleshA). ASleshA means One who has attached Herself to the chest of Her YajamAnar, SrIya: pati, as Her enduring home (akalakillEn enRu alarmElmangai uRai mArbhan's vakshasthalam).

‘te caraNa kamala dvandvam ya: upAste’ SrI ranganAyaki tAyAr — SrIrangam (Thanks: Chi N.Santhanakrishnan)

Slokam 10

iha upAste ya: te caraNakamaladvandvam amalam
sa pUjya: svArAjyam janani kalayishyan avikalam |
maghona: sAmrAjyam madanamathanasya api vibhavam
trNaprAyam prAya: gaNayati padam drauhiNam api ||

Meaning:

Janani! One who worships Your chaste lotus feet is freed from karma. He becomes fit for worship in this world itself. He shares some of EmperumAn’s glory and hence considers Indrapadavi, PaSupatitvam (being the chief of all living things) of Siva and aNDapatitvam (being the creator of Universe as assigned by his Lord) of Brahma as insignificant.

Comments:

Magham is the 10th nakshatram of the Zodiac. This nakshatram is ruled by the Pitrs. It stands for “noble impulses and initiatives”. maghona: is another name for Indran. The star magha nakshatram is linked to mahonnata padavIs. Such a person born in Magha nakshatram according to jyotisha SAstram is linked to brightness and light. SrI VenkaTAdhri Kavi states that those who meditate upon the lotus feet of MahA Lakshmi is freed of his karma bandhams and considers the lofty sthAnams of Indran and Sivan as equivalent to the blade of grass (insignificant): “te caraNa kamala dvandvam ya: upAste, sa: pUjya:, sa: maghona: sAmrAjyam trNa prAyam gaNayati”.

Slokam 11

Aryasevitam akshayam phalam ishTam AryamatArakam
yat kshaNena nijekshaNena mudA dadAti sadAtanam |
tat taTitsamadhAma mangaLanAma tAmarasAlayam
pAlayatu imam Anamat surayauvatam paradaivatam ||

Meaning:

Let the Paradaivam that is worshipped and adored by the wise, that is permanent and grants all wishes in an instant by its kaTAksham, that is as bright as the lightning with auspicious name and that is worshipped by celestial maidens protect me (tat paradaivatam imam pAlayatu).

Comments:

This slokam describes some of the kalyANa guNAs of PirATTi and re-emphasizes that She is the unquestionable Paradaivam (The Supreme One — PumpradhAneSvari).

The term AryamatArakam can be split as Aryama + tArakam, the star that has sUrya sambandham. This star is PhalgunI or pUram. Vedam mentions it as “phalgunI nakshatram aryamA devatA”

Slokam 12

ekena anjalinaiva kanjanilaye sarvArtham urvItale
sandAya atha mukunda mandiragatim samtanvatIm tvAm vinA |
mAramsta aticale khale nrpakule vAk uttarA phalguni iti
ASAse aham aharniSam taditarat yAcAmi no jAtu cit ||

Meaning;

Kanjanilaye (residing in lotus)! I pray that my words (vAk) should not choose to praise lowly kings with wavering minds. They should only praise You the granter of all the riches in this world and mokshaprApti for a mere show of respect.

Comments:

The two stars pUram and uttiram are called pUrva phalgunI and uttara phalgunI respectively.

The slokam mentions uttara phalgunI by the term “vAguttarA phalguni”. The poet prays for VairAgyam to stay away from using his vAk to praise worthless ignoramus, but only to eulogize the loka mAtA with asancala bhakti day and night. Phalguni means without substance. uttara means lofty. The poet says: May my mind not be tempted to praise the empty rich kings with unsteady minds and waste my lofty skills as a poet for livelihood, but dedicate those skills to none but You having the abode in the Lotus (kanja nilaye! tvAm vinA aticale khale phalguni nrpa kule uttarA vAk mAramsta). Even with one anjali, You grant us without hesitation untold wealth in this world and after this body falls down bless us to reside in SrI VaikuNTham (ekena anjalinaiva urvItale sarvArtham sandAya, atha mukunda mandira gatim santanvati). Such is Your greatness!

SrI Anandavalli tAyAr — uttiramerur

Slokam 13

kshipatu kshipram analpam apratihata: tApatrayam mAmakam
bhava dAvAgni bhayAvahastava krpA vIkshA sudhAnirjhara: |
vyadhayan sAdhu kadambam amba vihita prauDha Agama vyAhati:
SaSina: sodari hAnida agha vibhava: SAntim yata: vindati ||

In this slokam PirATTi’s kaTAksham is compared to amrta dhAra.

Meaning 1:

amba! Thou art a nectarine waterfall (sudhA nirjhara:) that quenches the heat of the Sun that scorches the Kadamba orchard and denudes their leaves and flowers as if exposed to fire. Her KaTAksha vIkshA is compared here to the cool and rejuvenating flow of nectar and removes the fear about the wild fire of samsAram (bhava dAvAgni bhayAvahastava sudha-nirjara vIkshA). The compound word “bhayAvahastava” has the mudrai of Hasta nakshatram inside.

Meaning 2:

Sister of Candra! Your kaTAksham decimates the loads of sins that torture sAtvikAs and make them lazy and inactive. It removes the fear of samsAra that is as scorching as the forest fire. Let Your kaTAksham destroy my tApa trayam!

Comments:

A forest fire cannot be contained by human effort. Only copious rain can extinguish it. Similarly it is impossible to get rid of tApa trayam with our own initiatives. Only the amrta dhArA of PirATTi’s kaTAksham can destroy it.

Slokam 14

loke pAkArim eke viracita yajanaSreNaya: prINayante
kecit trAsa apanuttyai vidadhati nrhare: yogivaryA: saparyAm |
anye pAthodhikanye hara paricaraNam kurvate sarvadeha
tvAmevA ameyarUpAm manasi vayam amI sevayA bhAvayAma: ||

Meaning:

pAthodhikanye (Daughter of the Ocean)! Those who wish svargam perform many yAgams that pleases Indra. Yogis who seek moksham worship EmperumAn. Those who seek j~nAna that leads to moksham worship Siva and follow the prapatti path that He showed in His Mantra rAja pada stotram. We on the other hand worship You and serve You alone. You persuade EmperumAn to grant us all the above- mentioned boons.

Comments:

In the second pAdam of this slokam is a word group, “kecit — trAsa apanuttyai:” that contains the mudrai of citrA nakshatram. “kecit” refers to those who desire Moksham; they also want their “trAsA” (fear) about the terrors of samsAram to be removed (trAsA apanuttyai:). For gaining moksham and removal of the samsAra bhIti, they perform kaimkaryams to MahA Lakshmi and meditate on Her. Pleased with the quality of their devotion, MahA Lakshmi grants them the boons that they desire and beyond. There is no need now for them to seek the help of individual gods, who have limited powers.

CitrA Nakshatram is ruled by tvashTrA, the cosmic craftsman. It has been suggested that CitrA Nakshatram in an anthropomorphic sense represents the forehead of kAla Purushan.

Slokam 15

mayi sarva apakrtikshame api kalayasva atIvaSItAm dayAm
harikAnte bhuvanopakAra nirateshu anyeshu dhanyeshu iva |
panasa AmrAdi mahIruheshu dadatI bhUrINi vArINi sA
vishavrkshepi muhu: pravarshati na kim viSvAmba kAdambinI ||

Meaning:

Hari kAnte! You who shower Your grace on those helping the world can also shower on me Your dayA. A rain cloud that showers its water on trees such as mango and jackfruit that are good for people also waters poisonous trees.

Comments:

PirATTi’s kaTAksham does not differentiate between good and bad. Just like the rain cloud that waters all kinds of trees, PirATTi’s mercy flows towards everyone. During the trivikrama avatAram, EmperumAn placed His feet on everyone without differentiating between who deserved his grace and who did not. Here PirATTi is said to shower Her grace in a similar fashion.

svAtI is the avatAra nakshatram of SrI Nrsimhan. At the etymological level, the name svAtI refers to a scholarly priest learned in Theology.

In the first pAdam of this slokam, there is a word group kalayasvAtIva. Here the poet has placed the mudrai for svAtI nakshatram. “dayAm kalayasva” means, please extend and expand Your dayA on me, the undeserving as well. You have a great udAra svabhAvam. Just like rain falls on the mango, jackfruit and other fruit bearing trees that serve the people, that rain falls also on trees with poisonous fruits. Your vadAnya guNam driven generosity blesses the deserving as well as undeserving people.

There are people who do so much good for the world and here I am, who commits so many apacArams towards Your devotees. In spite of this, I beg You to show mercy and extend Your dayA based on Your natural audArya guNam.

From here on the aksharams of the slokams decrease by one unit each.

Slokam 16

pUrNam varNayitum tava amba! nigamA na prAbhavan prAbhavam
yasyA: svargaNikA mudam vidadhate dAsyena lAsyena ca |
vANI sA ca viSAkha danti mukhayo: mAtA api jAtAdare
dhanye cAmaravIjanam racayate dhatte kaLAcIm SacI ||

Meaning:

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