Kamale! We cannot even attempt to describe the glory of the forest of lotus flowers that is equated to EmperumAn’s chest due to Your presence on them.

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Rame! Those who reach You, get all the riches as seen with the lotus. The lady lotus ‘payojarAji’ reached a wealthy person and got foot ornaments, rings, earrings and a lot of wealth.

Comments:

The lotus is said to be a lady ‘payojarAji’ who got a lot of wealth due to her association with PirAtti. She is said to have ‘hamsakAsAra’. This term when split as ‘hamsa-kAsAra’ means a lake with swans. When split as ‘hamsakA sAra’ it means she has anklets — silambu. The lotus has ‘bahu UrmikA’ — many Urmika that is rings or ripples. The lotus looks beautiful when the ripples sway it. A rich lady looks beautiful when she wears many rings. The term ‘karNikA’ means both an earring and the seedpod. The lotus has the pod and a rich lady has beautiful earrings. The term ‘sahasravasu’ means lot of wealth and rays. A lotus grows with the sun’s rays while rich lady progresses due to her association with a rich man.

The truths that we learn from this slokam about the four equality between the Lotus (payojarAji) and a rich woman are:

ü There are many kinds of wealth. The wealth from house is one such.

ü The Lakshmi bhaktAs realize all kinds of wealth.

ü Those girls who wish to have rich husbands should seek the anugraham of Lakshmi PirAtti.

ü The AbharaNams (the jewelry) not only enhances one’s beauty but they also reveal their status.

The conclusion is that for those who have sought PirAtti’s refuge, all kinds of wealth come their way (tvadASrayam sakalA: Sriya: Srayante).

SrI kOvai sevvAyAL tAyAr — mela nammankurichi

Slokam 32

sa te nivAsa: SayanIkrto vA nAthena nityam nayanIkrto vA |
phaNai: sahasreNa vrto daLairvA Sete bile vA kamale kuSe vA ||

Meaning:

Kamale! One of Your abodes became a bed for EmperumAn and the other His eyes. One has thousand heads while the other has thousand petals. One lives in a cave while the other resides in water.

Comments:

In this slokam, the poet compares the lotus and AdiSeshan. PirAtti resides on both AdiSeshan (paNi pati saiyAsanamSri ALavandhAr’s catussloki) and the lotus (padmAlayA). One of Her residences, AdiSesha became EmperumAn’s bed while the other, the lotus became His eyes (aravinda lokacanan, kapyAsam puNDarIkam evam akshiNI etc.) AdiSesha has thousand heads while the lotus has thousand petals. The AdiSeshan being a snake lives in caves while the lotus stays in water.

This slokam shows us that both the nityavibhUti and the lIlAvibhUti belong to PirAtti. Her consort EmperumAn adores Her residences and honors them by using one as His bed and the other as His eyes. One gets the feeling that the lotus is superior to AdiSesha as EmperumAn’s karuNA kaTaaksham flows out from His beautiful eyes that TiruppAnazhvAr says where making him lose his mind (periyavAya kaNgal emmai pEdamai seitatE).

Slokam 33

SrIsUktam te janani naLinam sthAnam AkhyAti mukhyam
drshTAntam tvat priyatama drSo: antarAdityavidyA |
janmasthAnam tava tanubhuvo dhAtu: AthavarNAdi:
tvat sAnidhyAt kvacana bhavati SrI: animnA mahimnAm ||

Meaning:

Janani! SrI sUktam says the lotus is Your primary abode. antarAditya VidyA says the lotus is like Your consort’s eyes. AtharvaNam says the lotus is the birthplace of Your son Brahma. SrI! Because of Your presence, a simple thing gets infinite glory (SrI: tvat sAnnidhyAt kvacana animnA SrI: bhavati).

Comments:

Lakshmi is said to reside in many places such as the head of the elephant (mattagam), a wealthy person’s residence, the behind of a cow etc. The most important among them is the lotus. SrI sUktam describes this as ‘padme sthitAm and padmAlaye’. The statement ‘tasya yathA kapyAsam puNDarIkam evam akshiNI’ in the antarAditya vidyA says that EmperumAn’s eyes are like the lotus. The vedic statements ‘brahma vai brahmANam pushkare sasarja’ and ‘sa prajApatireka: pushkaraparNe samabhavat’ says that Brahma occurred on the lotus.

The glory of lotus is seen in all the four VedAs. SrI sUktam in the Rg Vedam, antarAditya vidyA in sAma Vedam’s chAndokya Upanishad, in the AtharvaNa Vedam and by the word Adi in Yajur Vedam, one can see the lotus being praised to be associated with EmperumAn, PirAtti and Brahma.

The poet uses the words ‘te, tvat, tava and tvat’ in every pAdam (line) of the slokam to firmly establish that the glory of the lotus is only due to PirAtti’s presence. That is also the reason why the SrI sUktam statement is mentioned before the other Vedic statements.

Slokam 34

SaivAlaka antaragatam tava sadma vidma:
sAranga lAnchita vapu: miLita amrtaugham |
pUshApti dattaruci pumsi napumsake ca
khyAtasya mAta: idam abjapadasya vAcyam ||

Meaning:

Maata, Mother! The lotus is equivalent to the moon as both are present in ‘SaivAlakam’ (small sized moss). The lotus that is Your abode is in the middle of the water that has algae in it, the bees mark it, it is lustrous with the sun’s rays and it is the representation of the neutral gender word ‘abja’. The moon is on the head of Siva, it is marked like a deer, it has rays that are refreshing like amrtam, it derives its light from the sun and it represents the masculine word ‘abja’ (mAta! SaivAlaka-antara gatam / Saiva-alaka-antara gatam, sAranga lAncita vapu: pUshAApti-datta-ruci, napumsake khyAtasya abja padasya vAcyam, tava sadma vidma:).

Comments:

The poet gives five reasons for the equal dispositions of Candran and the Lotus flower. Both are amidst SaivAlakam.

ü The padam ‘saivAlakam’ can be split as ‘saivAla-kam’ meaning algae and as ‘saivaalakam’ to mean SivA’s matted hair. Thus both the lotus and the moon are in SaivAlakam.

ü The lotus is surrounded by nectarine water. The moon emits cool rays that are like nectar.

ü Both of them are marked by ‘sAranga’ that means bees and deer.

ü Both of them enjoy the Sun’s rays.

ü Both the lotus and the moon are called ‘abjam’.

Slokam 35

kAnta: padatrayamita sthala yAcaka: te
tvam tu amba shaTpadamite nilaye nivishTA |
sthAnAni athApi vipulAni samASritAnAm
citram yuvAm kalayata: ciram ucchritAni ||

Meaning:

amba! Both You and Your consort grant immense wealth and land for Your devotees. How is this possible? Your consort obtained three foot-length land as alms and You exist in ‘shaT padam’ — six feet land / where bees exist.

Comments:

This slokam is another example of Sri VenkatAdhvari Kavi’s wit. PirAtti and EmperumAn grant their devotees infinite riches that include wealth, land and cattle. The poet jokingly wonders how that is possible, as both of them seem not be so rich or own so much land. He points out that EmperumAn begged and obtained three foot-length of land from MahAbali and PirAtti lives in ‘shaT padam’. shaTpadam means six-foot land and also means the place where the sixfooted bees live namely, the lotus.

From this slokam we understand that both PirAtti and PerumAl grant any boon (phala pradhAnam) for their devotees together as indicated by the word ‘yuvAm kalayata:’. The divine couple have been blessing those, who seek their protection lofty and noble sthAnams from time immemorial (yuvAm vipulAni ucchritAni sthAnAni samASritAnAm ciram kalayata:). It is only the divya dampatis who can grant land or a place in this world and also a place in Sri VaikuNTham. Hence the dvaya mahAmantram uttered during SaraNAgati seeking moksham includes both EmperumAn and PirAtti.

Slokam 36

tvatpAdapankajaraja: kaNadhanyadhanyeshu
ambhoruheshu vasatAmaLipotakAnAm |
vargeshu hanta jananam balaSAsanAdyA:
vAnchanti kim punarapi vayamabdhikanye ||

Meaning:

abdhi kanye! Daughter of the Ocean! If great souls like Indra yearn to be born as a baby bee in the swarm of bees that live on the lotus is glorified by Your lotus feet, why we have to talk about people like us not yearning for the same bhAgyam?

Comments:

Fortunate souls like Indra and other DevAs desire to be born as a bee in the swarm of bees that feed on the pollen from the lotus that is carrying the dust of PirAtti’s lotus feet. If such great souls aspire to be born so, should we even talk about the wish of lowly souls like us?

The greatness of the dust, pAda reNu, from EmperumAn’s lotus feet has been elaborately described by Swami Desikan as ‘tvadanghri rAjIva raja: kaNAnAm’ in his SrI HayagrIva StOtram. In this slokam the poet uses similar words to describe PirAtti’s pAda reNu as ‘tvadpAda pankaja raja: kaNa’. The supreme quality of pAda reNU of EmperumAn, AcAryan and bhAgavatAs has been explained in detail to us. One should receive them with a great humility as indicated by the term ‘dhanyadhanyeshu’.

Great souls like Indra were aware of the glory of PirAtti’s pAda reNu. This led Indra to praise PirAtti’s glory as SrI stuti in VishNu purANam.

Wishing to be born as a bee that receives PirAtti’s pAda reNu reflects Sri ALavandhar’s line ‘aDiyArkal vITTil puzhuvAgavEnum piRappadu mEl’. The poet is reminded of the purAnic lines that say that one does not wish for the post of PrajApati or PaSupati. Sri KulaSekhara AzhvAr indicates this attitude in his pAsuram ‘UnEru selvattu uDar piRavi yAn vENDEn’

Why should Indra wish to be born as a baby bee? It really does not matter if one is not superior by age, status or stature as long as he receives PirAtti’s ‘aDippoDi’.

Slokam 37

sarogam upasevite api ahaha pUrNacandrodaye
jvara upahatam ambujam tava parigrahAt indire |
vikAsayati vijvaram viracayan asau bhAskara:
rave: arujam ApnuyAt iti na pUrvabhAshA mrshA ||

Meaning:

IndirE! The lotus developed sickness and consumed ‘candrodayam’ as a curative but was not cured. Its fever however was relieved by Sun. It is true that our ancestors advised us to seek good health from sUrya.

Comments:

‘Arogyam bhAskarAt iceEt’ is a statement that tells us that one should pray to sUrya for health. When a person falls sick he will first try some medicines. When they do not work then he will pray to sUrya to get rid of his disease. The lotus is also following this order. The lotus that is ‘saroham’ consumes ‘candrodayam’. saroham can be split as saro-ham to mean that the lotus reached the pond. It also means disease when split as ‘sa-roham’. Candrodayam is the name of a medicine. It also means the rise of the moon that makes the lotus close its petals. Thus the medicine was not effective. The lotus then prayed to sUrya whose rays made the lotus bloom (vikAsayati). sUrya helped the lotus because it had PirAtti sambandham.

Slokam 38

kalyANadharmA kamalAsanAyA
mUrtim hi yaste matimAnupAste |
kanye sudhAbdhe: kamalAsanatvam
tasyocitam tatkratunItibhUmnA ||

Meaning:

sudhAbdhe! Kanye! One who has auspicious behavior and is wise enough to meditate upon Your form on the lotus seat will get the highest post namely Brahma padavi due to ‘tatkratu nyAyam’.

Comments:

tatkratu nyAyam in logic says that one will become what he meditates upon. According to this nyAyam if one meditates upon PirAtti’s form seated on the lotus, then he will become one seated on the lotus himself i.e., he will become BrahmA who is seated on the lotus. For one to get the aspiration to meditate upon PirAtti he should have exemplary qualities -kalyANa dharma, and smartness — matimAn and only a smart person who will meditate upon PirAtti for Brahma padavi. Other lowly souls will seek ‘alpa phalan’.

The poet has used the term ‘kamalAsanatvam’ in line with Swami Desikan’s expression ‘api kamalAsanatvam’ in dayA Satakam.

The poet very clearly indicates that even when one has infinite bhakti towards PirAtti, he should not give up his varNAsrama dharmam thinking that bhakti alone is sufficient. This is shown by the expression ‘kalyANa dharmA’. It is this dharma that will lead one to all that is auspicious. It is the dharma which is itself auspicious.

Slokam 39

vicchinnam abda Sataka vyavadhAnato yat
sandarSanam sahabhuva: SaSina: kadAcit |
tat padmavAsini tat IkshaNa varjanAya
tasya udayeshu nija sadma kim AvrNoshi ||

Meaning:

PadmavAsinI! Are You closing the doors of Your abode when Your brother Candra arises because he lost contact with You for hundreds of years/ due to the clouds that came in between You both?

Comments:

PirAtti and Candra are siblings as they both arose from tiruppArkkadal. The poet uses the word ‘abda Sataka vyavadhAnam’ that means he lost sight of PirAtti for hundreds of years. It also means that Candra lost sight of PirAtti due to clouds that came in the way. When the brother does not stay in touch, it is natural that the sister is angry with him and wants to show her anger by the shutting the doors of her house namely the petals of the lotus.

tAyAr — toNDanUr nambinArAyan temple, karnataka

Slokam 40

vArijavanasya bhAgyam varNayitum na eva vayam amI SaktA: |
kamale tava sthitau yat vikalpitam vakshasA samam vishNo: ||

Meaning:

Comments:

The glory of the forest of lotus flowers is beyond description. The poet brings to our mind the line in SrI stuti ‘sthAnam yasyA: sarasija vanam vishNuvaksha:sthalam vA’. When the poet says ‘vakshasA samam’ he is saying that the lotus forest is equivalent to EmperumAn’s vakshasthalam. What a great honor for the lotus. How can one describe the glory of such a forest of lotus in words? The poet says we — ‘vayam amI’ meaning if great poets like Swami Desikan cannot describe its greatness how can simple poets like me describe it.

 || iti SrImad venkaTAdhvari viracite

SrIlakshmI sahasre sadma (dhAma) vaibhava stabaka: ||

***

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