Jagan mAtA! When Yama’s servants approach me at the time of my death please let Your cool kaTaaksham protect me from their angry and fiery sight that would weaken me.

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Parama purusha prAna dayite! The demons (bhUtas)- greed, hostility, anger, ego and hatred control me. They frighten me. You are my only shelter. BhUteSar worships You. In many of Your incarnations You have controlled demons. It is only You who can protect me from these evil qualities.

Comments:

From this slokam we understand the following:

ü The evil qualities listed hold on to us like demons. They hurt us. It is possible to escape from their grip only with PirAtti’s kaTaaksham.

ü When we seek anyone’s help to solve a problem the helper should be interested in helping us, should have the capacity to help us and should have helped others in solving the problem previously. PirAtti fulfills all these three qualifications. She in our Mother ready to remove our fear. She controls everyone including the head of bhUtAs. She has previously controlled rAkshasis who are as fearsome as these qualities.

ü This slokam addresses PirAtti as “prapadye dAsastvAm” similar to Sri AlavandAr’s expression “tAm tvAm dAsa iti prapanna iti ca” and as “paramapurusha prANadayite” in the place of “loka nAtha dayite”.

ü PirAtti made EmperumAn kill the rAkshasis in many of Her incarnations, as She is His prAnadayitE.

ü Everyone prays to Sri MahAlakshmi asking for wealth. The poet prays to Her to remove his wish for material wealth.

Slokam 12

jantor-hanta trilokIjanani! tava samArAdhane sAdhaneshu
vyApAreshu Abhimukhya tyajana bhajanayo: bhItya bhItI-bhavetAm |
sugrIvam vAlibhange tvat ahita damana anunmukham rAmakopAt
bhItam paScAt tadAsthA vahana gata bhayam tatra-drshTAntayAma: ||

Meaning:

Triloka janani! Mother of the three worlds! When any living being involves itself in an act that pleases You it will be free from fear. When it is not involved in such an act due to carelessness then it is engulfed by fright. SugrIva stands as an example for this.

Comments:

All the ArAdhanam and karma we do are for pleasing Sri MahAlakshmi. This act removes all our fears include the fear of samsAra.

SugrIva got rid of his fear of Vaali because Your Lord promised to help in the cause of rescuing PirAtti. He had to fear Sri Rama’s anger because he forgot to honour his promise.

One does not even have to perform acts that would please PirAtti. His wish to do so itself will remove all his trepidations.

PirAtti does not need any thing from us. She only looks for our desire to serve Her and upon any little effort on our part, She removes all the road blocks in our path.

Slokam 13

raksha:stomo api akhila bhayakrd rAghavaprANa kAnte
trAsot pattyai na khalu bhavati tvat padAbja anukUle |
kashTam mAta: trNam api bhiye kalpate tvat pratIpe
prAcye sAkshI pavanatanaya: paScime kAka eka: ||

Meaning:

Raghava prANa kAnte! For those who have surrendered to You even the fearsome rAkshasis will not be a threat. For those who oppose You even an insignificant thing like a blade of grass can be dreadful. HanumAn is the proof for the former while KakAsura is a proof for the latter.

Comments:

HanumAn prayed to Sita PirAtti saying “namostu devyai janakAtmajAyai”. Even the most powerful weapons could not hurt him during the war. On the other hand when KakAsura hurt PirAtti due to evil intentions he was hunted by the dharba grass that Sri Rama sent towards him. Only PirAtti’s interference spared his life.

Slokam 14

kAntAre mahati iva samsrti pathe hanta bhramantaSciram
vishNo: preyasi vAnarA iva narA vela atiga glAnaya: |
sampAte: iva sanmate: atha guro: buddhvA sthitim tAvakIm
Aj~Alanghana bhItim amba jahati prAj~nA hare: svAmina: ||

Meaning:

VishNo preyasi! SugrIva’s army of monkeys was lost in the forest searching for You till they found the eagle SampAdi. He told them Your location and relieved them of their fear of reprimand from SugrIva. Similarly we are lost in the forest of samsAram. Only a SadAcaryan can tell us about You and remove our despair.

Comments:

The monkeys were scared of SugrIva as they did not obey his command. We are also scared of EmperumAn as we have not followed His command. Just like SampAdi who could see very far, a SadAcaryan has a long term vision. It is due to AcAryan’s help and PirAtti’s kaTaaksham that we are able to divert EmperumAn’s anger away from us.

SamsAram is likened to a forest that is full of treacherous turns and unexpected occurrences. Sukhar has explained its nature in the JaDabarada upAkyAnam.

We roam like monkeys in it (bhramantaSciram) feeling lost most of the times and copying what others do.

By the term velAtigaglAnaya we realize that it contains nothing but infinite sorrow. An AcArya with “san mati” who is knowledgeable in matters beyond what could be comprehended by the indriyas can show us what is good for us in the long run.

VaalmIki says that SampAdi had infinite knowledge, comprehension on God, dayA, far vision, and the capacity to correct mistakes five essential qualities for a guru. Thus the poet has fittingly compared SampAdi to guru.

SampAdi showed Sita’s stithi (location/position). An AcArya shows us SrI MahAlakshmi’s svarUpam as nitya yogam with EmperumAn, aikarasyam, ekaSeshitvam, upAyatvam, purushAkAratvam, upeyatvam, mokshapradatvam and audharyam that are Her sVarUpa, sthiti and pravrttis.

The term “Hari” is used aptly to represent SugrIva and SrI Rama (VishNu).

The poet has used prAjn~nA and buddhvA that differ subtly to represent knowledge. One learns about PirAtti and then becomes knowledgeable.

Slokam 15

pAdAbjam bhajanAdi karmaNi surai: yasya eva karmIkrtam
yo dhatte: arka yama indra vahni marutAm bhItAvapAdAnatAm |
tasyApi amba sakrt krta prapadana: te asmi iti yAcan janopi
atrAsA arpaNa sampradAnam abhavat devi prasAdena te ||

Meaning:

Amba! DevAs such as sUrya, indra, agni and Yama worship EmperumAn’s lotus feet. They are nervous if they fail to do so. We are lowly mortals who are neither upAsakAs nor upAsyAs. We have performed prapatti to EmperumAn’s lotus feet only once. We have disobeyed all His commands after that. However EmperumAn grants us His grace and accepts us only because of Your purushAkAram.

Comments:

sUrya and other devAs worship EmperumAn. Many of us pray to the devAs for paltry benefits. The devAs perform bhakti yogam while we perform prapatti. They are anxious to please EmperumAn and so follow His bidding. We on the other hand disobey most of His commands. However we get moksham before the DevAs. This is only due to PirAtti’s purushAkAram. Why is She presenting our case to EmperumAn? She does so only because She is our mother. EmperumAn is not accepting us due to our qualifications. He does so only to please PirAtti.

By the term bhajanAti karmaNi the poet jokes that the action (karmam) of bhajanam (worshipping) has BhagavAn as the action {(karmam) (karmeekrtam)}.

Experts in vyAkaraNam will enjoy the usage of the words karma, apAdAnam and sampradAnam. These three words occur in vyabaktyArtha prakaraNam. When we look at the three sentences DevAs worship EmperumAn, sUrya is afraid of EmperumAn and EmperumAn offers refuge to saranAgatan, we see that the karma for worship is EmperumAn’s lotus feet. The cause for relief from fear is EmperumAn, the sampradAnam of abhayapradAnam is saranAgatan. One who is the karmA for the karmA of worship makes the one who made him sampradAnam as sampradAnan. The term apAdAnam means taking out. SampradAnam means give completely. In the case of fear one wonders if EmperumAn removed fear or became an object of fear. He removed the fear of prapanna while He was feared by devAs.

VedAntis will enjoy the fact that sUrya, Yama, indra, agni and Vaayu are said to fear EmperumAn. The reason the Kavi has used their names instead of any others is to follow what is said in the VedAs. In the taittrIya Upanishad the four lines starting with — “bhIshAsmAt vAta: pavatE | bhIshodeti sUrya: | bhIshAsmAdagni: ca indraSca, mrtyur-dhAvati pancama iti” mentions these five devAs fear EmperumAn. The foremost gods like agni et al do their assigned duties very carefully so that they do not invoke His wrath through transgressions of His divine command.

Experts of mantras will enjoy the fact that the expression “te asmi” indicates the meaning of ashTAksharam, “devi prasAdena te” the meaning of purushAkAra prapatti mediated dvayArtham and “atrAsa arpaNam” the meaning of carama slokam.

This slokam that describes PirAtti’s purushAkAratvam reaffirms that prapatti has to be performed only once as mokshopAyam and that the devAs have the authority to perform bhakti yogam.

Slokam 16

AroDhum kila yatsanIDam amarA bibhyati ahidviNmukhA:
tad brahmApi tava ASrayeNa sulabhIkartum na bhIto asmi aham |
leDhum dADima kalparatna khacitam rAj~na: kirITam rame!
kim vA sarvadurAsadasya dayitA kelI Suka: trasyati ||

Meaning:

Rame! I am confident that my effort of trying to get near EmperumAn who is unreachable even to devAs will be successful with Your help. The parrot that is the queen’s pet is not scared of pecking the jewels on the king’s crown that look like pomegranate seeds.

Comments:

EmperumAn is beyond the reach of devAs who are like Chieftains who cannot even imagine getting near the Emperor. We are like the queen’s parrot that approaches Him without any fear, as we are PirAtti’s favorites.

Slokam 17

dAtavyA svayameva dAsarathaye devi iti yo vItabhI:
agre sAgraham agrajasya kathayannArto daSAsya anuja: |
tasmai tvat dayitena dattam abhayam prAjyam ca rAjyam rame!
yatsvalpam vyasanam bhavettava krte tat bhUyase Sreyase ||

Meaning:

Rame! VibhIshaNa did not fear RavaNa and told him categorically that Sita should be returned to Sri Rama. When he surrendered to Rama and expressed his grief Rama granted him protection and crowned him as the king of LankA. A small effort of talking in favour of You earned him such a great benefit.

Comments:

This slokam tells us the following:

ü One should be brave when opposing adharma (vItabhI:)

ü One should not hesitate to speak the truth (sAgraham)

ü When speaking the truth one should do it whole heartedly (Arta)

ü One should be ready to do any service to Lakshmi even if it is small and insignificant (tava krte)

The poet says Sri Rama gave VibhIshaNa “prAjyam rAjyam”. The rAjyam that VibhIshaNa got was not only LankA rAjyam but Kaimkarya SaamrAjyam.

By the term “tvat dayitena” the poet conveys the two meanings, Rama gave the rAjyam and that PirAtti made Rama give the rAjyam.

Slokam 18

tava sAdhu varshma navasArasAlaye!
bhavasAgarAnta ravasAdameyushAm |
abhayAya bhAtyaSubha yAtu dIptihrt
prabhayA suvarNa nibhayA manoramam ||

Meaning:

Nava sArasa AlayE! One who resides on newly bloomed lotus; the brightness of Your tirumEni removes the fear of those submerged in the ocean of samsAram. It snatches away the light from inauspicious ghosts. Its golden hue wins our hearts.

This slokam talks about the greatness of PirAtti’s divya mangala vigraham.

She is nava sArasam we are in bhava sAgaram. PirAtti’s divya mangala vigraham removes “aSubhasyAt”. Her beauty caused the removal of RavaNa. Her beauty removes the inauspicious (aSubham) demons. It removes the inauspiciousness that is a demon. The golden hue of PirAtti’s tirumEni is referred at the start of SrI sUktam as “hiraNya varNAm hariNIm”. The poet has reflected AzhvAr’s expression “vEri mArAdha pUmEl iruppAl vinai tIrkumE”

Slokam 19

pratyAsIdati mrtyuranvahamaho gatyAgatibhyAm rave:
pApIyAnahamasmi pApini jane kopI ca vaivasvata: |
kim kim vA bhaviteti venkaTapate: krIDAsariva trasyate
mahyam garhyatamAya mAtarabhayam deyA dayALo svayam ||

Meaning:

mAtA! The companion of Sri Venkateswara in His game of creation, sustenance and dissolution! With the Sun’s movement, every day goes by and the god of death Yama is getting closer to me. He is very angry at pApis like me. I am very worried about what is going to happen. Please grant me solace.

Comments:

The movement of the Sun determines the passage of time. Our days are numbered by the number of times Sun rises and sets. This is similar to the term “vAtkalai nAtkal sella” where days are said to be cutting through like a knife. The poet says he is very scared of Yama as he has committed innumerable sins. Yama is dharmavAn, one who upholds dharma. He punishes sinners and rewards good souls. One does not know what kind of punishment he will mete out as a retribution for the sins committed previously. Hence the poet is extremely fearful of him. He prays to Piratti to offer him protection. He has not done any good deed that would warant PirAtti’s kaTaaksham. She has to offer it out of Her mercy, as She is the mother.

Slokam 20

parabrahma prANa praNayini harabrahma maghavan
mukhAnAm lekhAnAm api bhayam abhIti: ca bhavata: |
nimeshonmeshAbhyAm tava janani drshTyo: iti mahAn
ayam ghaNTA ghosha: ka iha vimrset mAnam aparam ||

Meaning:

The consort of Parabrahmam! Siva, Brahma and Indra alternate between fear and fearlessness depending on whether Your eyes are closed or open. This is a well-established concept that needs no further enquiry.

Comments:

PirAtti is the PrANa nAyaki of EmperumAn. Even devAs depend on Her watchful eyes to be fearless, confident that She will let no harm come near them. This is a well-established fact (ghanTAghosham).

Slokam 21

ghanArtau kArtAnta: kadana nipuNa: kinkara gaNa:
bhramadbhi: lokAmba krudham iva vamadbhi: ca nayanai: |
pragalbhAm durbhItim prathayati yathA me na bahudhA
tathA SIta apAngai: prasabham anugruhNAtu bhavatI ||

Meaning:

Comments:

Yama’s servants are experts in torturing jIvAs (kadana nipuNa:) PirAtti’s glances are cool while that of the Yama kinkarAs are fiery.

The poet requests PirAtti to grace him on Her own accord (prasabham) as he has no merit to demand it.

PirAtti is the mother who does not check if the child requests Her help. She protects him spontaneously.

Slokam 22

tattat pApavraja phalatayA dAruNai: tanyamAnA:
yAmyA: SrutvA munivacanato yAtanA: cetanAnAm |
kAmam bhIta: kamalanilaye kampamAn akhila anga:
viSvasya tvAm aham aSaraNo viSvadhAtrIm prapadye ||

Meaning:

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