amba! You smiled at imaginary conversation between MahAbali and Vaamana

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Mother! nrsimhA is a wonderful lion (adbhuta kesarI). He lived in a place that is not a forest. He removed the danger of an elephant. One of His eyes is the moon that has a shadow resembling a deer. He is tethered by the rope that is Your kalyANa guNams. Though He is a lion, He is tied up by You, a lady who does not have physical strength matching His.

Comments:

The poet describes the specialty of nrshimha avatAram by using play of words.

Lions generally live in the forest. The poet says nrsimhA does not live in the forest — avanam eva. This word also means His mission is to liberate us.

Usually elephants fear lions. nrsimha had saved the elephant Gajendra from a crocodile.

Lions generally devour deer. This lion protects them. It also means that EmperumAn has the moon as one of his eyes (candra sUryau ca netre). The shadow

one sees on the moon is generally said to resemble a deer.

It is impossible to tie a lion with a rope even by the strongest of the men. PirATTi, a lady with insignificant physical strength, easily restrains this lion. She easily ties him up with Her kalyANa guNams. The term “avanameva sadA” indicates that nrsimhA is eternally engaged in protecting us even before He incarnated in His physical form.

sUrya, candra and agni are said to be the three eyes of nrusimhA (tapanendvagni nayana:).

This Slokam tells us that EmperumAn who cannot be won over by physical strength will be tied up by our love for Him. He is the dAmodaran where the dAmam (rope) is our good qualities. By saying that EmperumAn is under PirATTi’s control, the poet indicates that He acts out Her commands. SrI KUratAzhvAn says in SrIstavam “yasyA vIkshya mukham tadingita parAdhIno vidhatte akhilam”- PirATTi’s facial expressions decide EmperumAn’s actions.

Swami Desikan in his kAmAsikAshTakam calls nrusimha “adbhuta kesari”. SrI VenkaTAdhvari kavi uses the same expression here.

Slokam 11

haryasha: ayam hari: iti vaca: tvayya na abhUtapUrvam
na prahlAda upacaya karatA no hiraNyAngadatvam |
tasmAt asmat janani paramam vismayam te vidhAtum
nAtha: apUrvam kim iha jagrhe nArasimham SarIram ||

Meaning:

asmat janani! My Mother! Did the Lord incarnate as the Man-lion to impress You? He knew that You will not be impressed by the following:

Him being haryaksha — one with sUrya and candra as eyes, when He displays His quality of protecting PrahlAdan/making one happy, when He displays His quality of tearing HiraNyakaSipu’s body/having golden arm bands.

Comments:

EmperumAn is called haryaksha — eyes of Hari, which also means one who has the sun and the moon as His eyes, one with eyes that are yellow in color.

prahlAda upacaya karatA means one who glorifies PrahlAda. It also means one who makes others happy.

hiraNya angadatvam means one who tore the angam of HiraNyan. It also means Hiranya angadan, one who has golden ornament. So He incarnated as half man-half lion or nrsimha to surprise PirATTi.

paramam means nrsimha rUpam gave infinite happiness to PirATTi. His rUpam was “apUrvam”- very rare.

Slokam 12

tattAdrksha hiraNyadAna niratau bhakta abhirakshA krte
satkIrtim haritAm mukhe khalajanatrAsAvahAm ASritau |
kim ca udancat anekapApaharaNa krIDA ucita Alokanau
devi staumi mitha: samAna caritau divyau yuvAm dampatI ||

Meaning:

Devi! I worship You and EmperumAn, Who are the divya dampati, who perform similar actions. He wishes to protect His devotees and hence vanquishes their enemies such as HiranyakaSipu. You grant HiraNyam or gold. He has the face of the lion that offers protection to PrahlAdan. Your glory is like a lion that frightens evil people. His fiery glance drives away elephants. Your glance drives away our sins. Hence You both are divya dampati who act in harmony.

Comments:

In this Slokam by using the same word, the poet implies two different meanings when he refers to PirATTi and EmperumAn.

tattAdrksha hiraNya dAna niratau means splitting HiraNyan and performing hiraNya dAnam or offering gold.

khalajanatrAsAvahAm can be split as khala ja natrAsa AvahAm to mean that He protects the son of the evil. It can also be split as khala jana trAsa AvahAm to mean to stir fear in evil people. For this EmperumAn has the face of a lion — haritAm mukhe.

PirATTi’s glory spreads in all directions — haritAm mukhe.

EmperumAn has “anekapa apaharaNa krIDA ucita Alokanau” — the glance that would kill elephants in combat. PirATTi has “aneka pApa haraNa krIDA ucita Alokanou” — the glance that can destroy infinite sins.

HiraNyan is called tattAdrksha hiraNya — such a HiraNyan as he was incomparable in his tapas, strength and the boons he obtained. nrsimha was “niratar” one who was very interested in tearing him apart. EmperumAn was angered considerably by the miseries he caused PrahlAdA that He wanted to destroy HiraNya immediately.

The poet says PirATTi grants a lot of gold. The reason for mentioning gold instead of other riches such as cattle, grains etc is to be in line with the first few words of SrI sUktam that glorifies Her saying that She gives unlimited gold. The episodes associated with Swami Desikan’s SrI stuti and SrI SankarA’s KanakadhArA stotram also tell us that She showered gold on those two occasions. The term “tattAdrksha” could also be used as an adjective for “dAnam”. It means She gives immediately, happily, asking us what else we need and giving us in abundance.

Both EmperumAn and PirATTi are said to do this for “bhaktAbhirakshAkrte” to protect their devotees. The devotee protected by EmperumAn was PrahlAdA while PirATTi protects all of us by granting us riches.

The lion face of EmperumAn is said to have “sat kIrtim”- glory as it is considered to be very special as shown by the terms “nArasimhavapu: SrImAn” in Vishnu sahasranAmam and in many AzhvArs’ prabandhams.

PrahlAdA who was tortured by his father (khala) found comfort in the lion face of EmperumAn. Swami Desikan calls it “saTA paTala bhIshaNe” Our pApam is said to be udancat — one that is in plenty and occurs over and over again. PirATTi’s mere glance drives the pApams away. She does not have to exert Herself to remove them.

The next four Slokams praise the vAmanAvatAram of EmperumAn

Slokam 13

vaksha: sthAmapi varNitAnusrtaye krshNAjinena AvrNot
deva: tvAm iti varNayanti katicit brUmo vayam tu indire |
bhavyam vAmanarUpam etya bhagavAn bhAgyam harishyan bale:
enam kartum agocaram SubhapushAm tvat vIkshitAnAm iti ||

Meaning:

Indire! Some say that EmperumAn hid You with a deerskin when He incarnated as vAmanA because He wanted to be considered as a brahmacAri. We, on the other hand, say that He did so to avoid MahAbali receiving Your kaTAksham as that would confer all the mangaLams to him.

Comments:

A mere glance of PirATTi will confer all the auspiciousness to anyone. If MahAbali receives such a kaTAksham from PirATTi, EmperumAn cannot punish him for his sins. So EmperumAn covered His chest where PirATTi resided, with a deerskin.

From this Slokam, we learn that PirATTi accompanied EmperumAn even when He incarnated as Vaamana, a brahmacAri. EmperumAn wanted to do justice to His role-play as a brahmacAri and so He did not want to expose Lakshmi's presence to anyone.

The poet uses the term “katicit” (someone) to indicate the composer of the PurANA who said EmperumAn incarnated as a brahmacAri and also Swami Desikan in dehaLISastuti says “bhikshocitam prakaTayan prathamASramam tvam krshNAjinam yavanikAm krtavAn priyAyA:” — When You took on the role of prathama ASramam (celibate) that is required to seek bhikshA (alms), You created a curtain (yavanikA) of krshNAjinam (the skin of a black antelope worn by brahmacAris). You created that curtain to hide Your consort MahA Lakshmi residing forever on Your chest.

The poet calls the Vaamana rUpam as “bhavyam” which means beautiful and that which causes good. He says Vaamana wanted to snatch away the good fortune (bhAgyam) that Bali obtained and give it to Indra.

By the term “Subha pushAm”, the poet indicates that PirATTi not only grants riches but also nourishes them and makes them grow. PirATTi’s kaTAksham is said to grant “Sriman manda kaTAksha labdha vibhava brahmendra gangAdharAm”- a mere glance will grant enviable positions. She grants all the mangaLams as suggested by SrI BhaTTar through the lines “apAnga bhUyAmso yadupari” and by Swami Desikan through the lines “yasyAm yasyAm diSi”. Hence EmperumAn wanted to prevent even a speck of PirATTi’s kaTAksham falling on Bali as referred by the words “agocaram kartum”.

ThirukOvalUr SrI Pushpavalli tAyAr

Slokam 14

varNitvamarNavasute! vahatA api gUDham
vakshasstaTe (vakshassthale) hi na dhrtA vanamAlinA cet |
ka: trINi dAsyati padAni api yAcate asmai
kasmAt jagat trayatayA ca vivrddhi: eshAm ||

Meaning:

arNava sute! Daughter of the Ocean, if Hari who adorns the vanamAlA and incarnated as a brahmacAri had not kept You at least in a hidden place on His chest, who would have granted Him three foot measure of land and who would have given Him the power to grow to such an enormous form that He covered all the three worlds?

Comments:

If PirATTi had not accompanied EmperumAn in His incarnation as Vaamana at least stealthily, if He had left Her back in Paramapadam, He would not have had the good fortune to receive the alms from MahAbali nor would He have had the power to incarnate as trivikramA who measured all the three worlds. EmperumAn needed PirATTi’s kaTAksham for fruitful completion of His mission as Vaamana.

varNitvam means the varNASramam of celibate (BrahmacAri), who should not associate with any women. By “vakshassthale (vakshasstaTe) gUDham” the poet means EmperumAn had PirATTi on His chest at least in a hidden fashion. By “padAnyapi yAcate” the poet says even if EmperumAn is requesting for a meager dAnam no one will give Him unless PirATTi graces Him. It also means even if He begs there is no one to grant Him his wish.

“vivrddhi” means enormous growth. The word “kasmAt” (by what reason?) is used to indicate that it is only due to PirATTi that EmperumAn was able to perform such a feat.

Slokam 15

daityAt etya hi kupratigraham aho vrddhyA ca pushNan tanum
gotraghnAvaraja: mrshA-vaTu: adha: pAtam ca dAtu: diSan |
pAtrAkAram agAt aghAvaLi hrto hrdi amba! te dhAraNAt
dhAtrA sanjagrhe tat asya SivatA sampAdakam pAdakam ||

[The overall message of this Slokam is that MahA Lakshmi will provide a high sthAnam for those who keep Her in their hearts.]

Meaning:

amba! An evil person is redeemed if he worships You. EmperumAn who got land as alms from an evil person, while pretending to be a BrahmacAri and also transgressed from His dharma as a BrahmacAri by hiding You on His chest, who caused the downfall of His benefactor (Bali Cakravarti), who deeded Him the three feet of land, and who nourished His body and made it grow by lowly means was elevated to a lofty status (trivikraman) whose SrIpAda tIrtham became auspicious and was sought eagerly by Siva. All of these mangaLams happened to Vaamana mUrti only because He held You on His chest and meditated on You.

Comments:

Through this Slokam, the poet says that even if a very evil and lowly person worships PirATTi, meditates upon Her, he will be granted such a high status that would be envied by others. He justifies that Vaamana avatAram as a proof for this statement. It is inappropriate to obtain alms from an evil soul. EmperumAn obtained three feet of land from MahAbali, an asurA who tortured the devAs. This is an act of inappropriate alms (kupratigraham) seeking (yAcanam).

VaamanA’s body grew after obtaining this dAnam. The poet uses the term “vrddhayA” to indicate that VaamanA grew as trivikramA. The term also means one who obtains interest for his principal. One who lives by collecting interest from others is considered to be evil.

Vaamana was born as a younger brother of Indra. Indra is also called “gotraghnan” one who split mountains and hence EmperumAn is called “gotraghna avaraja” the younger brother of gotraghnan. This name also means one who brought disgrace to his lineage or gotram.

Vaamana was not really a brahmacAri. He hid PirATTi, Who is His eternal associate and pretended to be a brahmacAri. This is a sin.

Vaamana caused the destruction of His patron. He pushed MahAbali to netherworlds. This is His fifth sin.

To redeem all these sins, EmperumAn performed only one act, which was to contemplate on PirATTi. He had Her in His heart always. This made Him a “sat pAtram”. His SrI pAda tIrtham became auspicious as a result and Siva held it on His head to save Himself from the sin of plucking Brahma’s head. Thus PirATTi causes redemption for sins from all types of transgressions.

From this Slokam we realize the following principles:

One should ask for help or alms only from a good person. Swami Desikan also says in SrIvaiNava dinasari (pAsuram 4) that one should not obtain materials from evil people even if it is for Bhagavat ArAdhanam and not for personal use.

Even if Brahmins are allowed to obtain alms they should not seek alms that are associated with “pratigraha dosham”

• One should not lend money and collecting interest as his profession.

• We should not bring disgrace to our family, lineage

• When one takes up a role he should do justice to it.

• One should never hurt those who help us.

• The way out of our sins is to meditate upon SrI MahA Lakshmi.

Slokam 16

vAsa: te kva vaTo guhAsu aSanam api AkAnkshitam te ghanam
mAm jAnihi aghanASanAdaram aye kim te vivAhe sprhA |
mA strI me diSa gAm padatrayamitAm lokatrayI sA mama iti
ukti: divyavaTo: niSamya tat urasi amba tvayA sishmiye ||

Meaning:

Comments:

The poet imagines a conversation between MahAbali and Vaamana.

Bali: Boy, where do you live?

Vaamana: I live in the caves.

Upanishads say that He lives in the daharAkASam – or in the inner subtle region of our hearts.

Bali: (within himself) Oh, then what do you want? May be a lot of food? (ghanASanam)

Vaamana: No, I am interested in aghanASanam (I am interested in destroying sins)

Bali: Then are you interested in marriage?

Vaamana: “My wife is mA” – I do not need a wife (actually mA means PirATTi – so my wife is PirATTi)

Bali: If not a wife, then what do you want?

Vaamana: Give me three foot-length land. It will be equivalent to three worlds for me.

Thus EmperumAn told the truth but MahAbali did not understand the real meaning of His words. Hearing this, PirATTi wanted to laugh. She controlled Her urge and let out a gentle smile, as She did not want to be spotted by MahAbali.

The next three Slokams describe ParaSurAmAvatAram

Veeralakshmi! – SrIranganAcciyAr

Slokam 17

SrImAn nissva iva esha vAmanatanu: pratyagrahIt gAm kratau
ittham dugdhapayodhije! tava parihAsa uktibhi: vrALita: |
amSena arpita sannidhi: bhrgupatau pUrva avatAra arjitAm
tAm enAm puna: adhvare sa bhagvAn nUnam dadau rtvije ||

Meaning:

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