The question “which lady provides relief (kA kA abhayapradA)?” is answered by itself (kAkAbhayapradA). The Lakshmi who is represented by this is superior to everyone.

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Kamala nilaye! I have heard from rishis the results that each pApam will produce. We have also heard about the tortures that we have to face in Yamalokam. I am shivering hearing all these details. I have no one but You who could rescue me. I surrender to You hoping that You, the mother of the universe will save me.

Comments:

PurANAs tell us which pApam will produce what result. They do so to prevent us from accumulating more pApam and to interest us in prapatti.

The tortures we face in YamalOkam are not in excess. We earned them by doing pApam and so we have to blame only ourselves for the tortures.

The poet has used “aSaraNa: bhIta:” to indicate kArpaNyam, “viSvasya” to indicate mahAviSvAsam and “prapadye” to indicate surrender that are three of the five requirements for performing SaraNAgati.

We have not committed one or two pApams but droves of them. This is indicated by the term “papa vraja”

ViSvasya means trusting. It also means the universe. The poet surrenders with viSvAsam to PirAtti who is viSvadhAtrI.

Slokam 23

deSe kAle satata vikrte: devi dehasya vrtte:
drshTe Saure: agha jushi jane tIkshNakope ca citte |
bhIti: prAdurbhavati mahatI SaktimatyA bhavatyA:
kAruNyArdre mrduni hrdaye cintite hanta dhairyam ||

Meaning:

Devi! Man’s behaviour changes with place and time. This makes EmperumAn intensely angry towards him. This makes me twinge in fear. When I think of Your kind heart wetted by dayA I become bold. What a wonder!

Comments:

Prakruti changes in its form (swarUpam) while jIvA’s nature changes (svabhAvam) with place and juncture. This will drive him to commit sins than anger EmperumAn. It is PirAtti’s dayA that will provide relief. It is interesting to note that Sriya:pati produces fear in us while SrI removes our fear.

Slokam 24

bAdhante vishayA bahi: satatam api antastu kAmAdaya:
trAtum hanta vipannam arNavasute dhAtrA dayopyakshamA: |
Sakto yadyapi keSava: sa tu durArAdha: svayam madvidhai:
iti udvegavato mama klma hara AlokA tvam ekA gati: ||

Meaning:

Daughter of the ocean! My indriyas are pulling me towards external distractions and my inner indriyas are tempting me with greed and other afflictions. Even BrahmA and other devAs cannot save me from their pull. EmperumAn has the capacity to rescue me but people like me cannot even approach Him directly or please Him easily. You are my only saviour who could protect me from this anguish.

Slokam 25

vAlmIkau tamasA anvayo balaripau bhUyastarA manyava:
yogasthe yamasangati: drDha gadAvApti: tu nArAyaNe |
rugNe kshut rahita kramo bhava krtam du:kham rati preyasi
trAsa: kutsita mauktikeshu na puna: tvat samSriteshu indire ||

Meaning:

IndirE! VaalmIki is associated with TamasA river. Indra is associated with anger. Yogis can go to Yama lokam. NarAyaNaaa’s weapon gadA also means sickness. Manmadha suffered due to Siva. Even pearls will have quality defects. Your bhaktAs are free of all these disgraces.

Comments:

The poet has played with the meaning of some words in this slokam.

ü VaalmIki’s slokam “mA nishAda” was conceived at the banks of tamasA river.

ü The poet says that VaalmIki has association with tamas.

ü Indra has lot of ‘manyu”. manyu means having performed many yAgams. It also means anger.

ü Yogis follow yamA as a part of ashTAnga yogam. Yama also refers to the god of death.

ü narAyaNA’s weapon the mace is called ‘gadA’. It also means sickness.

ü Siva benefits undeserving souls. The word also means lack of hunger in a sick person.

ü Siva burnt Manmatha. Siva is referred to as Bhavan the word also means samsAram.

Thus the poet jokingly says Sri MahAlakshmi’s devotees will not have to worry about any of these problems, as She is free from them Herself.

Slokam 26

hanta prAkrta cakshurAdya vishaye vyApini anirvAcyatAm
prApte viSva jani sthiti kshayapushi brahmaNi ananyASraye |
mAta: tvAm abhayam vidhAtumushitAm manye pratishThAm
aham tasminste daram antaram bhavati cet kasyAtra na syAt bhayam ||

Meaning:

mAtA! I think Your presence is to dispel our fear of ParamAtmA who is invisible to our eyes, who is vibhu, who cannot be explained and who creates, sustains, dissolves and supports the universe. If there had been even a minute of separation between You both, then who can be fearless here?

Comments:

Sri Venkata kavi seems to have composed this slokam based on the upanishadic statement:

yadA hyevaisha etasminndrSye anAtmye aniruktE anilayane abhayam pratishThAm vindate |
atha soabayam gatho bavati | yadA hyevaisha etasminnudaramantaram kurute | ata tasya bayam bavati | — taittirIya Upanishad

The terms abhayam, pratishThA, daram, antaram, bhayam and bhavati and their meanings are present in this slokam. Instead of adruSye the poet has used prAkruta cakshurAdya vishaye. anAtmye is represented by vyApini, anirukte by anirvAcyatAm prApte. The meaning of anilayane is present in ananyASraye.

The Upanishad says when one is incessantly established (pratishThA) in ParamAtma, he will be free from fear and if there is a gap in his continuity then he gets fear. The poet has offered another explanation for the term ‘pratishThA’. It means contemplating without a break like the flow of oil. The poet says it means PirAtti. He explains it as follows. The pratishThA should be with Brahman always. PirAtti is always present with Brahmam. Only if one reaches this pratishThA namely PirAtti one gets refuge. The pratishThA should never leave Brahmam. She is eternally associated with Him (akalakillEn). The poet says that it is his explanation through the term ‘manye’.

SrI Raama blesses VibhIshaNa

Slokam 27

daSamukha sahajam tam devi nAmnA arthato vApi
uditamukhavikAram bhItam api UshmaNAptam |
akuruta raghuvIra: tvat prasAda prabhAvAt
abhaya vitaraNena kshipram Ananda sAndram ||

Meaning:

VibhIshaNa whose name starts with ‘v’kAram (the letter v and ugliness), associated with ‘bhI’tam (fear and the letter bhI), containing UshmaNAptam (letters ‘sha’ and ‘Na’ and one who has thApam) was offered protection by Rama only because of Your anugraham.

Comments:

The word vikAram means both the aksharm v and being ugly. RavaNa and Indrajit insulted VibhIshaNa calling him a coward and one who is defaming their kulam. Hence VibhIshaNA’s face was ugly. BhItam means fear or worry. VibhIshaNa was worried that Rama may not accept him and that would leave him nowhere to go.

The letters ‘ sa’, ‘Sa’, ‘sha’, ‘ha’ are called UshmANa padam. The poet calls him Ushman Aptan one who is irritated, one who is carrying vengence (krodham). VaalmIki calls him “jAtakrodho vibhIshaNa:”.

How did Sita PirAtti play a role in VibhIshaNa saraNAgati when She was actually in LankA at that time? Sita had already heard about VibhIshaNa and his good qualities from saramA and hence had good thoughts about him. Rama accepted VibhIshaNa only because of that and made him happy. Thus we conclude that only if one approaches EmperumAn after earning PirAtti’s favour will he get any benefit. Her purushAkaram is absolutely essential for any mangalam.

Slokam 28

alpaSrutebhya iva rASim anAdivAcAm
amhastatibhya iha bibhyatam arbhakam te |
puNyai: purANa vacanai: iva vIkshaNai: tvam
uccai: nrsimhasakhi mAm upabrmhayethA: ||

Meaning:

nrsimha Saki! Please let me rise with Your kaTaaksham that is as auspicious as the purANic texts. I am Your child and I am afraid of my infinite pApam just like how the collection of Vedas fear scholars with limited knowledge.

Comments:

VedAs are scared of people with limited knowledge as they can distort its meanings and give erroneous interpretations. It is only the itihAsas and purANas that give us the correct meanings. The poet says that his pApams are as dangerous as misinterpreted veda vAkyams that will take one through the wrong path. The poet refers to this as ‘bibhyatam’ meaning plentitude, a huge group. It is only PirAtti’s kaTaaksham that can save us from the bad effects of our karma. The poet calls himself the child of PirAtti. A child knows only fear and does not know how to save itself from fear. It is the mother who offers it safety and security and thus removes its fear. Once its fear is removed the child feels elated. This is what the poet refers to by the expression ‘uccai: upabruhmyetA:’

PirAtti is very aptly addressed as nrsimha sake. EmpirAn incarnated as Narasimha to remove the fear of the child PrahlAda. His consort removes the fear that occurs in others when they look at His fierce form. Hence the poet prays to Her to remove his fear also.

Vedas share EmperumAn’s omnipresence. We are aware of only a subset of them at this time. The Kavi indicates these by the terms ‘anAdhi vAcAm’ and ‘rASim’

Slokam 29

dushkAla anuguNa kramai: Srutipatha AvishkAra nishkAsakai:
nishkAruNyatamai: turushka yavanai: nishkAraNa dveshibhi: |
kanjAvAsini tat samai: api janai: sanjAyamAnam bhayam
tvam jAlena drSAm hi tArayasi na: khanjAn iva ambhonidhim ||

Meaning:

KanjavAsini! We are afraid of Muslim and other invaders who follow evil ways and who are against what the VedAs prescribe. You remove our fear, a task as difficult as making a person without legs to cross the ocean.

Comments:

The Muslim and English invaders did not win our country through just means. They were very wicked. They tortured Indians and made them suffer very badly. The poet describes their sinful ways as follows. Their evil ways were as bad as that of Kaliyugam. They did not let our vaidIka sampradayam flourish. They killed a lot of people without any mercy.

There were some Indians who joined these foreign forces and ill-treated Indian. They instilled fear among Indians who were not able to overcome it. The poet says overcoming their fear was as impossible a task as a legless person trying to cross the ocean.

Slokam 30

kA kAbhayapradeti praSno yadvAcaka: samastapada: |
svayam uttaratAm dhatte ramA samastottarA virAjati sA ||

Meaning:

Comments:

The word kAkAbhayapradeti- (who will be the refuge) could be split as kAkA abhayapradeti to mean one who provided refuge to the kAkAsura. Thus the question itself became the answer indicating Sita PirAtti is the only refuge for all. She is the supreme with incomparable glory.

|| iti SrImad venkaTAdhvari viracite SrIlakshmI sahasre abhIti stabaka: ||

***

SrI lakshmI sahasra 20

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