bhuvana amba! Mother of the World!

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dugdha payodhije! One born from the Milky Ocean! Your consort though is the wealthiest, returned the land that He obtained as alms in His former incarnation to the rtvik (KASyapa muni) in His latter incarnation. He did this to escape from Your ridicule.

Comments:

EmperumAn sought and obtained three foot-long land from MahAbali when He incarnated as Vaamana. In the previous Slokam, SrI VenkaTAdhvari Kavi showed us how this incarnation had many doshams. The shrewd methods He employed in obtaining the land was found to be hilarious by PirATTi. In this Slokam, the poet says that EmperumAn returned the land He so obtained when He incarnated as ParaSurAmA. He says the reason for this is to escape PirATTi’s mockery. ParaSurAmA offered the land to the rshi KASyapa in a yAga sAlai. A shortcoming that occurred during a yAgadIkshA time was corrected at another yAgadIkshA time.

The morals in this Slokam are:

Begging is a deplorable act. Respected people will never beg for anything (“vAcA na yAcAmahe” — Swamy Desikan).

The worst ridicule is when women laugh at a person. Even more shameful is when one’s wife ridicules him.

One should act according to his position. Lakshmipati, the possessor of all riches should never beg. Instead, he must return what he obtained from others.

One should never beg from one who has performed yAga dIkshai.

A fitting redemption for any sin is to undo it in a similar situation. Hence EmperumAn returned the land He obtained in a yAgam to Sage KaSyapa in a yAga sAlai.

One should try to avoid being the subject of ridicule by good souls.

Slokam 18

bAhAkalpe bhrgukulapate: vajrakalpe kuThAre
sangrAmeshu triyugasakhi te sannidhAnam bhajantyA: |
krodha unmesha kshapita vimata kshoNipaSreNilaksham
grIvA uttha asrk ghusrNa masrNam gAtram atyarthaSoNam ||

Meaning:

triyuga sakhi! Consort of EmperumAn! ParaSurAma, Who was the most significant of the Bhrgu vamSam, had the axe (paraSu) that was as strong as Indra’s VajrAyudham as his shoulder ornament. It is Your presence on his axe that made it so successful in His wars against bad kshatria kings. Your body appeared red from the blood that sprouted out of the slain kings’ bodies.

Comments:

EmperumAn is called triyuagan in this Slokam. PirATTi was present on ParaSurAmA’s axe as vIralakshmi. It is only due to Her presence that ParaSurAmA was able to destroy evil kings. EmperumAn needs PirATTi’s kaTAksham even if He wants to punish anyone as seen in ParaSurAma avatAram.

ParaSurAmA was considered as Bhrgu kula pati. By the word “bAhAkalpe”, the poet indicates that the axe which was like vajrAyudha (vajrakalpe) served as an ornament for ParaSurAmA. ParaSurAmA waged a gruesome war against kshatriyA-s as indicated by the term “sangrAmeshu”. The axe served as PirATTi’s sannidhi (sannidhAnam) indicating that even in such a battlefield, PirATTi did not leave EmperumAn’s company. By the term “krodha unmesha”, the Kavi indicates the uncontrollable anger of ParaSurAmA when His father Sage Jamadhagni was unjustly slain.

By the term “atyarthaSoNam”, the Kavi indicates that the blood that fell on ParaSurAmA’s axe where PirATTI resided, further reddened Her color that was already red.

Slokam 19

bibhrANe svadhitim samiddharaNata: manyu praposha kshamam
loke SAstra vicakshaNe nrpakule jyAdharma samsthAkare |
bhejAte nanu durghaTArthaghaTini tvat vIkshaNAt bhArgave
sAmAnAdhikaraNyam arNavasute! brAhmaNya rAjanyate ||

Meaning:

arNava sute! You have the capacity to bring together things that are not compatible. Due to Your kaTAksham, the qualities of a Brahmin and a kshatriya were present in ParaSurAmA. He carries an axe with which He can stoke a yAgam and also anger. He is an expert of SAstram that can be used for yaj~nam as well as in the brahmAstra SAstram. Thus ParaSurAmA, Who ends the race of kings with bow and arrow possesses the nature of both a kshatriya and a Brahmin due to Your kaTAksham.

Comments:

One can belong to either a brAhmaNa or kshatriya varNam. He cannot belong to both at the same time. His qualities are determined by his varNam. The poet says that PirATTi has brought the qualities of both a brAhmaNa and a kshatriya together in ParaSurAmA due to Her “aghaTita ghaTanA sAmarthyam”. ParaSurAmA holds the axe that could be used by a Brahmin to collect sticks that would stoke a yAga fire (manyu samit haraNa). It could also be used to increase the fury in a battlefield (manyu samiddha raNa). manyu means both yAgam and rage. A Brahmin is an expert in SAstram and performs yAgam and yaj~nam (loke SAstram). A kshatriya is an expert in yuddha SAstram and in brahmAstra SAstram — lokeSa astram. When the term kulejyAdharmasamthA is split as “kula ijyA dharma samsthA”, it means a Brahmin performs his familial occupation of yaj~nam. If split as “kulejyA dharma samsthA”, it means a kshatriya performs — of destroying his enemies with a bow and arrow.

The poet refers to ParaSurAmA by the term “bhArgave” meaning that He is from Bhrgu lineage. PirATTi is also called BhArgavi. Thus all the qualities that ParaSurAmA is said to possess are due to BhArgavi.

The next five Slokams describe RaamAvatAram

Slokam 20

pancAsyatva jushA purA bhagavatA ya: asau hiraNyAsura:
pancatvam gamita: sa eva janani! spardhA abhivrddha Agraha: ||
bhUtvA tat dviguNa Anana: jitajagat bhUya: tvat Aga: agninA
dagdha: hanta! caturmukha astra nihata: api eka Ananasya prabho: ||

Meaning:

Janani! HiranyakaSipu who was killed previously by the lion-faced EmperumAn was reborn as the ten faced RaavaNa. He was burnt by the fire of sinning against You and was killed by one faced RaamA with his four faced astram (brahmAstram). How wonderful!

Comments:

In this Slokam, the poet has played with numbers. PurANA-s say that it was HiraNyakaSipu who was born again as RaavaNA due to a curse. nrsimha who was also called “pancAsyan” killed HiraNyakaSipu. pancAsyan also means one with five faces. The asurA thought about this and due to his combative attitude wanted to exceed EmperumAn and hence was born as RaavaNa with ten heads. He was killed already by the sins he accumulated for causing misery to PirATTi. RaamA finally killed him with his brahmAstram. RaamA had only one face. The brahmAstram is said to have four faces. So together they make five faces. What wonder it is that five-faced RaamA killed ten-faced RaavaNa! This was possible, as the fire of his sins had already killed RaavaNa. RaavaNa who was “jita jagat” one who won the Universe, was defeated by PirATTi.

Slokam 21

sapta aSva anvaya SAlinA daSaratha prApta udayena api te
netrApatti vivarjitena kamale! mukta dvipendreNa ca |
nisssankhya aSvakula: rathAyuta yuta: nissImapatti: chaTa:
tvat drohAt agaNeya kunjaragaNa: api asta: raNe rAvaNa: ||

Meaning:

Kamale! RaamA with a very small defense force could defeat RaavaNa who had many horses, chariots, army and elephants, because the injustice by RaavaNa to You was the cause for his destruction.

Comments:

In this Slokam, the poet compares the might of RaavaNa’s defense forces to that of RaamA and concludes that the reason for RaavaNa’s defeat was that he earned the wrath of PirATTi.

RaamA was born in sUrya dynasty. sUryan is also called “saptASvan” one who has seven horses. Hence RaamA was associated with seven horses while RaavaNa had many horses in his force.

daSarathA means one with ten chariots. RaamA who is daSaratha kumAran was associated with ten chariots — daSa ratha prApta udayena. When the foot soliders, patti, were compared between them, RaamA was Apatti- a fearless leader. It also means that RaamA had no foot soldiers.

Now comparing with the fourth force of defense — elephants: RaamA granted moksham to Gajendra. Thus He let go of a great elephant — mukta dvipendreNa and hence was without the elephant force also. RaamA had such a meager force to fight with RaavaNa who had countless soldiers, chariots, elephants and horses, but it was RaavaNa who was defeated in the battle. This is only because RaavaNa offended PirATTi and brought his own decimation.

Slokam 22

raghuvara krta SankA bhanga dambhena lankA
Amisha bhuk aSuci sadma AsvAdanai: krshNa vartmA |
aSuci: iha bhavatyA pAvita: devi satyA
sa: vahati Suci samj~nAm tat vadanti anyathA aj~nA: ||

Meaning:

Devi! Agni devan who became dirty due to his existence in the houses of the meat eating rAkshasAs of Lanka was purified and got the name “Suci” only after he was cleansed by You when You entered agni using the excuse of dispelling RaamA’s doubt. The ignoramuses interpret this differently.

Comments:

Sri RaamA made Sita PirATTi go through the fire to prove Her purity. Here, the poet says that it is not Agni who purified Sita PirATTi but it was PirATTi who purified Agni. Agni who existed in the houses of the rAkshasAs had eaten impure foods there. He also burnt down their houses after the war. Sita PirATTi who is “pavitrANAm pavitram” purified him. She used SrI RaamA’s command as an excuse to enter in him (agni) and cleanse him of his aSuddhi and made him gain the title of “Suci” (the Pure One). PirATTi is also called “Suci” as seen in Lakshmi ashTottaram. As it was SrI MahA Lakshmi who purified him, Agni also got Her name. May be, Agni took Her name to show that he is Her dAsan (bhavatyA pAvita: sa: Suci samj~nAm vahati).

The poet has used rhyming words such as “SankA, lankA”, sadmA, vartmA, samj~nA and aj~nA.

Some of the ethics that are highlighted here are:

1. We acquire qualities depending on what we eat.
2. Even if we had eaten something forbidden, we can perform parihAram and then follow the AhAra niyamanam.
3. A particular instance will attract two diametrically opposite comments and conclusions.
4. A pativratA with her purity can purify anything with her mere presence
5. The reason for some of the actions of the wise will not be obvious to the ignorant similar to SrI RaamA’s command to Sita PirATTi. The poet refers to this by the expression “SankA bhanga dambhena”

Slokam 23

akhaNDam kodaNDam prabhu: adaLayat khaNDaparaSo:
agrhNAt rAmasya prasabham api ca akuNThaparaSo: |
abadhnAt api ambho nidhim atha daSagrIvam avadhIt
mahAScaryA: caryA: tvapi krtadhiya: asya amba! sukarA: ||

Meaning:

amba! RaamA performed many difficult tasks such as breaking Siva dhanus, getting ParaSurAmA’s bow forcefully, building a bridge over the ocean and killing the ten headed RaavaNa. RaamA was able to do all these only because He had You (PirATTi) in mind and could accomplish the amazing tasks with Your help.

Comments:

The poet mentions four superhuman actions that SrI RaamA performed. He broke the Siva dhanus that could not be even lifted by the strongest kings. RaamA wanted to marry Sita and due to that thought in His mind, He was able to not only string the bow but also break it. When ParaSurAma confronted the marriage party that was returning from MithilA, RaamA won over the fearsome and courageous ParaSurAma and obtained the bow from Him as RaamA wanted to assuage the fear of Sita who was beside Him. He built the bridge across the ocean, as He wanted to cross the ocean and bring back Sita for whom He was pining. RaavaNa vadam was also performed as a retribution for the miseries RaavaNa inflicted on Sita PirATTi. Thus RaamA performed all these acts for PirATTi’s sake. The poet also implies that SrI RaamA was powered by His thoughts of Sita PirATTi. She acted through Him by being in His thoughts. Thus PirATTi is the “uddheSyam” as well as “upAyam”.

SrI rAma parivAr — nedumkunram, Tamilnadu

MaalyavAn tells RaavaNa —

na hi mAnushamAtrosau rAghavo drDhavikrama: |
ena baddha: samudrasya sa setu: paramAdbhuta || —

that RaamA performed the atimAnusha action of building the bridge across the ocean.

JanakA admired RaamA’s action of breaking the Siva dhanus by —

adyatbhutam acintyam ca atarkitam idam mayA

Overcoming ParaSurAma was also a commendable act that earned RaamA the praise —

tvAm apratima karmANam apratidvandvam Ahave

Sri RaamA was able to perform all these acts only because He had Sita in his mind.

Slokam 24

sankalpata: tava samIrasute hi sIte!
Sita: babhUva dahana: ciram edhamAna: |
mAta: jagat bhrama nivrtti krte viSantyAm
SIta: kuta: sa na bhavet tvayi devi sAkshAt ||

Meaning:

SitA Devi! It is only due to the power of your sankalpam that the scorching fire became cool to him. If You Yourself entered the fire to remove the doubt of the world, why won’t the fire be cool?

Comments:

It is due to SitA PirATTi’s sankalpam (sankalpata: hi) that the glowing fire (edhamAna: dahana:) felt cool to HanumAn when the rAkshasAs set fire to his tail and burned it for a long time (ciram). If Her mere sankalpAm can do this, then one can realize what Her presence in the fire can do. How can such a fire be hot? The poet has used the term “dahanan” to refer to fire instead of using words like agni or marutsagan. This implies that it is the svabhAvam or nature of fire to burn down everything. PirATTi changed the nature of the fire itself by Her sankalpam and presence from being dahanan to SItan.

The doubts that could be raised by others on Sita’s purity are referred to by the term “jagadbhramam”. The term nivrtti is used to indicate that the doubt was completely shattered by Her action. When PirATTi Herself (sAkshAt tvayi) entered the fire that obeyed Her sankalpam, there is no doubt that it will be cool to Her and not burn Her.

Slokam 25

[balarAma avatAram is described in this Slokam]

nIlAmbara: haladhara: nanu hanta bhAsvat
bhUbhedana ekarasika: SubhaSAli vrtti: |
SyAmAkalAbharata esha vivrddha moha:
bhogI babhUva bhuvanAmba! tava prasAdAt ||

Meaning:

This Slokam can be interpreted in two ways as below:

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