Lakshmi who resides on the lotus remains radiant, destroys evil people, removes sins, is worshipped by the DevAs and is famous. What a wonder it is!

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The One who has the name ramA, who due to Her patience is not fearsome, who is Supreme among women, who is impartial and who makes evil diminish, is beyond the boundaries of our knowledge (is beyond comprehension).

Comments:

PirATTi is patience incarnate. Devotees worship Her not out of fear but out of love. She is the crown jewel among women. She is impartial in Her outlook and blesses everyone. She is never conscious of our sins. She removes all evil. Such a PirATTi who is also adored by the name ‘ramA’ is beyond comprehension.

The term ‘kshamAsamAgamA’ can be interpreted as ‘one who emerged from earth’ i.e., Sita.

The term ‘AdimAsamA’ when split as Adi asamA instead of Adi samA then ‘asamA’ means ‘one who is incomparable’.

‘kshamA kshemA’ means ‘one who confers auspiciousness to kshama or earth.

‘mAdi’ also means ‘indweller’. The term can be interpreted as ‘one who is the indweller of tattva j~nAnam’.

The term ‘sumAtimA’ can be split as ‘suma + ati + mA’ to mean ‘one whose beauty supersedes the flowers’.

‘ramAnAmA’ can be split as ‘ramA anAmA’. anAma can be interpreted in two ways. PirATTi is said to be free from ‘anAmA’- She is sophisticated. It also means She confers health.

Summary of this Slokam:

1. She emerged from the earth

2. She incarnated in this world.

3. She has immense patience.

4. We do not have to fear Her.

5. She is the best among women.

6. She is Adilakshmi.

7. She is impartial.

8. She is incomparable.

9. All the dreadful are destroyed by Her.

10. She confers prosperity to the world.

11. Her names are ‘ramA’ and ‘mA’.

12. She is the boundary of knowledge. She pervades tattvaj~nAnam.

13. She is beyond comprehension.

14. She is more beautiful than a flower.

15. She is very sophisticated. She makes us cultured. She is called ‘anAmA’ as She is the enemy of sickness.

16. She has undisputable supremacy as indicated by the term ‘anAmA’.

17. She is our magnificent mother ‘sumAti’.

18. She is fearsome for Her enemies ‘bhImA’.

Citram:

The letter ‘ma’ occurs sixteen times in this Slokam. Alternate letters in the Slokam are ‘ma’. The Slokam can be represented as a lotus flower with sixteen petals and the letter ‘ma’ in the middle.

This Slokam has the integration of four citrams:

(a) gomUtrikA bandham

(b) shoDaSa dala padmam

(c) dvicatushka cakra bandham and

(d) ashTalakshmI cakra bandham.

Please see anubandham for the citram of this Slokam.

Slokam 20

dayAsArA sA ahitAsA yA SubhAmati pAlitA |
sAbhAkArA bhAva pA hi rAmarAmA vibhAti sA ||

Meaning:

Sita who was mercy incarnate, destroyer of enemies, who was guarded by the ignorant, remains as the one who is radiant, who protects all lives and She is the one who gladdens Raama.

Comments:

This Slokam is about Sita Devi. Even when She was in the aSokavanam surrounded by the demonesses, Sita PirATTi remained mercy incarnate. She protected the rAkshasis from Hanuman’s wrath. She denounced RaavaNa who was an evil, ahita. She considered him as a blade of grass, not worthy of any attention. Her beauty was beyond any comparison. She is the Mother who protects all of us. She brings happiness to Lord Raama.

The term ‘dayAsArA’ indicates that PirATTi has mercy as Her wealth -sAram. She is also an ocean of mercy- dayA’s AsAram.

When the word ‘ahitAsA’ is split as ‘ahitA AsA’ then it means, She denounces evil qualities. She makes us good by removing all the evil qualities in us.

‘bhAva pA’- instead of ascribing the meaning ‘all living beings’ for ‘bhAvam’ it can be interpreted as ‘mano bhAvam’ or attitude. She protects our attitude to remain good. This is very important for spiritual advancement. If we read the expression ‘amati pAlitA’ as ‘mati pAlitA’ it means ‘She is the one who is cherished during dhyAnam’.

Summary of this Slokam:

1. She is dayA AsArA — one who is overflowing with mercy.
2. She is the cause for the destruction of RaavaNa — ahita-asA.
3. She is auspicious. Hanuman praised Her as KalyaNI.
4. The rAkshasis who were ignorant (amati) guarded (pAlitA) Her.
5. She is sAbhAkArA — She has the radiance like the Sun — ‘bhAskareNa prabhA yathA’. Swami Desikan says that She is the radiance of EmperumAn ‘prabhAvAn sItayA devyA’.
6. She is ‘bhAvapA’ one who was eternally contemplating on Raama. She, Herself mentions about this attitude.
7. She is ‘rAma ramA’ one who gladdens the heart of rAmA who himself gladdens others.
8. She is ‘vibhAtisA’ one who is glowing.

The same expressions can eulogize the Sita whom we contemplate.

1. She is dayA sArA — one who has mercy as Her wealth.
2. She is ahi tA AsA — one who destroys evil qualities in us.
3. She is ‘matipAlitA’ one who is contemplated by devotees.
4. She is sAbhAkArA — one who is effulgent as described in the expression ‘candrAm prabhAsAm yasasA jvalantIm’.
5. She helps us have the right attitude — ‘bhAvapA’
6. She is contemplated as the beloved of Raama.
7. She is the one who is present in our hearts ‘vibhAti’.

Citram:

This Slokam is composed in the most difficult ardha bramaka Yamakam.

‘vibhAtisaa’ — SrI Perundevi tAyAr

Slokam 21

samudraja unnatAn kuryAt sA na: samsAra tArikA |
samut rajonvitAn krauryAt puna: trAsa anvita arikA ||

Meaning:

Let PirATTi who emerged from the ocean and who is famous for making us cross the ocean of samsAra gladly make us noble! Let Her decimate the evil souls and Her enemies who fear Her!

Comments:

PirATTi is the Daughter of the ocean. As She emerged from the ocean, She is capable of helping us cross it too.

If the word ‘samut’ is considered as an adjective, it means ‘happily’. If it is taken as the action verb, it means ‘let PirATTi raise us from samsAra with happiness’. She derives pleasure when She saves us from the repeated cycles of births and deaths.

‘rajas’ means the rajo guNam. The expression can be interpreted as PirATTi destroys those with rajo guNam.

PirATTi’s nature as bliss is indicated in this Slokam by the term ‘samut’. In Slokam 19, the poet referred to it as ‘mAti mA’ and as ‘pramAsImA’ (j~nAna mayam)

As the first half of the Slokam tells us that PirATTi protects the good and the second half that She decimates the evil, this is similar to EmperumAn’s expression ‘paritrANAya sAdhUnAm vinASAya ca dushkrtAm’.

Through the term ‘tArikA’, the poet indicates that as PirATTi who reached the shores of the ocean herself, She can also help us reach the shores of the ocean, samsAra.

The poet has used the term ‘puna:’ to indicate that while PirATTi saves some people, She destroys others (evil people).

Through the term ‘trAsa’, the poet tells us that PirATTi’s enemies namely our evil qualities fear Her.

Citram:

This Slokam displays the ‘Sara bandham’ (arrow like)

The even letters present in the first half are present in the second half also. This Slokam also displays ‘gomUtrikA bandham’ also similar to Slokam 3. The first four letters (samudrajo) in the first half of the Slokam are present as the first four letters of the second half also. Similarly, the two halves conclude with the same three letters (tArikA). The difference between the first and second half of the Slokam is seen only in the fifth, seventh, ninth, eleventh and thirteenth letters.

For citram of this Slokam, please see anubandham.

Slokam 22

indirA bhAsurA padma mandirApa dharApahA |
hAparAdhaharA drshTyA sAparAbhA surAdrtA ||

Meaning:

Comments:

She is Indira (Laskshmi). Her mere glance removes our sins. If we enjoy Her beautiful countenance, all our sins will be removed. ‘parApA’ means She has supreme radiance. It also means that She is the radiance of ‘para’, EmperumAn.

‘surAdrtA’ means DevAs worship Her. It also means ‘She protects the DevAs’.

Citram:

This Slokam has Muraja (drum like) bandham.

Slokam 23

kAkAnanade devi vipApAhaha bhUbhU-
rArAdadarArA mamanAnAmamahehe |
yAyAmamakhekhedada nAnAghaghanAnA
tvam tvam gagadAdAvavanInItatamAmA ||

Meaning:

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