Daughter of the ocean! You remain the wish-granting karpaka tree for those seeking liberation, You are the infinite bliss. Please grant existence and sustenance to all the worlds.

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Oh Sita Devi! One who gave the life back to the crow (kAkAsura), One who is faultless, One interested in paying homage (to Raama), One who emerged from earth, One who is fearless of Her enemies, One who rejuvenates those who suffer from merciless sins, One who guards us from diseases, One who removes my ignorance, laziness (tamas) and One who is adored as a Mother, pervade my senses.

Comments:

‘kAkAnanade’, can either be ‘kAka Anana de’ or ‘kAka anana de’. Anana means face and anana means life. ‘kAka Anana de’ literally means ‘one who gave back the face to the crow’ (instead of killing kAkAsuran, SrI Raama poked one of his eyes and thus She saved the life of the asurA). If PirATTi had ignored him, kAkAsuran would have surely met his death. ‘kAka anana de’ means one who gave life to kAkasuran. It is only because of Sita PirATTi’s intercession that Sri Raama took only one of his eyes and let him live.

PirATTi is ‘vipApA’- one who is free from sins. This was proved by Sita’s emergence from fire like a just-blossomed flower without even a speck of damage.

‘bhUbhU:’ means ‘one who emerged from the earth’. Another meaning is King Janaka found Sita when he was ploughing the soil for the yAgam.

ArAt means ‘speed’ and ‘group of sins’. PirATTi is ‘a-darA’ fearless. She derived Her strength from Her love for Her consort SrIi Raama.

‘nAmamahehe’- nAma means auspicious name. maha means celebration.

‘nAnAmamahehe yAyAma’ means let us go to the celebration of PirATTi’s tirunAmam.

Another interpretation for this is ‘ mahehe’ means great interest. nAmam means worship, salutation. PirATTi has great interest in bowing to SrI Raama, offering Her respects to Him. Yet another interpretation is that praising Her namAs is itself an austerity, a yAgam.

‘nItatamAmA’ — ‘nIta’ means ‘something that is pushed out, discarded’. PirATTi who is ‘mA’ pushes out our ignorance, laziness and all other evil qualities. She also pushes out alakshmi or inauspiciousness.

yAyAmamakhe — kham means senses. The poets requests PirATTi to get to his senses. He wishes to experience Her with his senses, see Her with his eyes. It also means ‘let us go repeatedly to the yAgam of celebration of Her namAs.’

Citram:

In this Slokam, each aksharam is repeated concurrently. Second letter is the same as the first, fourth letter is the same as the third and so on. This is called ‘sajAtIya nirantara yamakam’.

Slokam 24

mAramAtA hi bhAti ugra ravimA hita bhAk ramA |
mAnitA vidhi bhItAnAm hrta durgati uruSramA ||

Meaning:

ramA who is the mother of Manmathan, god of love, is like the scorching sun to the evil. She is eulogized as the one conferring all that is good for us. She removes the poverty of those who suffer from fate. She is radiant, isn’t She?

Comments:

PirATTi is addressed as both the scorching sun and the one who confers benefits. This is to indicate that the punishment She metes out to the evil doers is also for their benefit, to make them good. ‘ugraravi’ also refers to EmperumAn. PirATTi resides in Him and makes Him ‘mA AhitA’ i.e., SrInivAsa. Thus PirATTi is ‘ugraravi mAhita bhAk’.

PirATTi removes ‘durgati’. durgati means both unbearable misery and hell. PirATTi removes both the misery and prevents us from going to hell. She protects people from their fate (vidhi). Vidhi also means ‘SAstra vidhi’ or the effects of an action prescribed by the SAstrAs. PirATTi saves us from the fruits of our karmA and also the ill effects that occur to us due to refraining from our stipulated karmA.

Citram:

This Slokam is composed with the ‘GaruDa gati cakra bandham’. Please see anubandham for the citram.

Slokam 25

pAmara aj~nAna tarikA cchAyApA sammatA atulA |
tApa-nodana-hAsA ekA ramA natasurA avatAt ||

Meaning:

Oh Lakshmi! Who is the boat for the ignorance of the simpletons, who is radiant, who everyone accepts to be incomparable in Her capacity to provide us shelter, whose smile dispels longings and who is the Supreme Deity worshipped by the DevAs, please protect me.

Comments:

aj~nAna tarikA can be explained in two ways: Lakshmi serves as the boat that rescues the ignorant from their lack of enlightenment. It also means that Lakshmi serves as the boat that takes away ignorance.

chayapA has two interpretations. It means Lakshmi has undiminished radiance. It also means Lakshmi protects us by providing shade for us. There is also a pATha bhedam as chAyAyA which means the moon. PirATTi provides us respite from our tApatrayam by cooling us like the moon.

natasurA — There is a pATha bhedam as natadhurA which means ‘She lightens the load of those who worship Her’. She accepts the responsibility of those who perform bharanyAsam to Her.

Citram:

This Slokam displays ‘pratipAta (caturanga) turanga bandam’. It is not complete turanga bandham but turanga pada bandham. The words are read in the way the horses move on a chessboard. When read this way, another Slokam emerges.

Slokam 26

pApasamhArikA rAtu manoj~nAnanasammatA |
j~nAnapAmA dayAj~nAtA cchAmApApAparAdarA ||

Meaning:

Let Lakshmi who destroys sins, who steals our hearts, who protects our knowledge, who has prakrti as Her form, who is famous, faultless, without any disgrace, who is superlative, fearless and the Mother grant us Her mercy.

Comments:

pApasamhArikA means one who decimates our sins. AzhvAr expressed this idea as ‘pU mEl irruppAL vinai tIrkumE’. It also means One who destroys pApis or evil people. She destroyed evil people like RaavaNa through Her Lord.

manoj~nA na na sammatA means ‘one who is attractive’. It also means ‘one who has a very attractive face’ when it is split as manoj~na Anana sammatA. There is also a third interpretation which means ‘one who has adorned Her face with tilakam made out of manoj~nA’.

j~nAnapA means ‘one who protects the knowledge’ and also ‘one who protects with knowledge’. Protecting knowledge means letting it not diminish. Protecting with knowledge means ‘protecting us by granting us the right knowledge’ as mentioned in the statement ‘yam hi rakshitum icchanti buddhyA samyojayanti’.

dayAj~nAtA — one who is famous for Her mercy. As Swami Desikan mentioned ‘aruL enum sIr Or arivaiyAnatu ena’, She is recognized as mercy incarnate.

One cannot know Her without Her mercy.

mA means prakrti, Mother and VidyAlakshmI.

parAdarA when split as parA + adarA means one who patronizes us. It also means ‘one who supports Paran, EmperumAn’. The third interpretation is ‘one is fearless of enemies’.

The grace that the poet seeks from PirATTi is that which can destroy his sins and offer him knowledge.

Citram:

This Slokam has turanga padoddhata cakram (bandham).

Slokam 27

ramA sadA dAsamAra mAnadAnanadAnamA |
sadASayA yASadAsa dAnayAgagayAnadA ||

Meaning:

ramA Devi, One who grants the glory of Manmatha, One who offers us life-breath for a small salute, one who grants food for those with good thoughts and one who offers wealth associated with dAnam and yAgam.

Comments:

‘dAsamAramAnadA’ — PirATTi confers honor on Her son Manmatha who is also Her devotee — dAsa mAramAna dA. She let him roam all the three worlds freely. She offers us, Her devotees, love. She is the devatA for ‘rati’ which is manmatha bhogam. BhaTTar calls her ‘ratirmati sarasvatI’. If the letter ‘dA’ is interpreted as splitting then it means PirATTi cuts asunder our short lived desires. One of Her nAmA is ‘kAmabhanjanI’. If the expression is split as ‘dAsam Ara mAna dA’ then it means, She will turn Her devotees as generous as Herself.

‘mAnadAnanadAnamA’ — PirATTi is mAna dA one who rewards us. It is only Her worship that grants us existence — anana da AnamA. Instead of splitting as ‘anana’ if it is split as ‘Anana’ then it means ‘She pleads with PerumAL on our behalf with a lot of reverence’. mAnada is EmperumAn. It is her Anamam (deference) that wins us the Ananam (attention) of mAnadan (tirumAl). VishNu sahasranAmam says ‘amAnI mAnado mAnyo’. EmperumAn will not even look at us, the sinners. PirATTi is not only mAnada, one who gives us glory, She is also AnanadA — one who gives us her attention. She is also ‘anamA’ — one without amA or alakshmI — ugly countenance. The expression can be split as ‘Anana-dAna-mA’, One who displays Her generosity in Her facial expression itself. She has ‘dAna Sobhai’. If She grants us Her attention we will receive glory in the world.

‘sadASayAyASadA’ — ASayam means thoughts. sadASaya means good thoughts. PirATTi, annalakshmi, grants food, ASam to one with good thoughts.

sadASaya aya ASa dA — PirATTi, the SubhalakshmI and annaLakshmI grants auspiciousness and food to the good. Aya ASa dA — She, the danalakshmI and annalakshmI grants them wealth and food.

sadASayA ayASadASa — She had good opinions. Those who have interest in auspicious actions are ‘ayASa’. Those who are interested in food are AyASa. She grants generously for ‘ayASa’ and ‘AyASa’. The Upanishadic statement ‘sadeva somya’ conveys that ‘sat’ means paramAtma. Those who are interested in paramAtma are ‘sadASaya’. The food for them is the ParamAtma himself. PirATTi grants the food, paramAtma, to the sadASaya, those who are contemplating on paramAtma. She grants mokshAnandam.

sadAnayAgagayAnadA — those who are engaged in yAgam and dAnam are called sadAnayAga. The wealth they obtain are chariots, elephants etc. Lakshmi confers this benefit on them. Another interpretation is that those who are engaged in yAga and munificence are offered the right path (arcirAdi gati) by PirATTi.

Citram:

There are many formations in this sloka:

• Each pAdam will read the same when read in both forward and reverse fashion.
• This Slokam has sarvato bhadra and dvisvara cakrams.
• There is also the rule of ‘dvisvaram’. Only two vowels ‘a’ and ‘A’ are present in the entire Slokam.
• Only 8 letters are repeated throughout the Slokam.
• There are no strong/ harsh letters.
• There are no words that contain the consonant c ca and q Ta vargam letters.

Slokam 28

samarthayasva sakala kshiti sthiti vinirmitim |
mumukshu dyu dru: urumut samudraduhita: svayam ||

Meaning:

Comments:

The ocean plays a key role in the maintenance of the world. The poet is requesting PirATTi, the Daughter of the ocean, also to do so. The karpaka tree emerged from the ocean. PirATTi who emerged from the ocean is also the karpaka tree for the mumukshus. People go to the beach to enjoy themselves. PirATTi confers infinite joy to everyone. Thus, You are the fitting Daughter of the ocean.

Citram:

In this Slokam the eight letters in the first pAdam have the vowel ‘a’. They are all from the consonant series ‘ka, nga, ca, j~na’. The words in the second pAdam are a combination of the vowel ‘i’. The third pAdam consists of words derived from the vowel ‘u’ and in the fourth pAdam the ‘a’ and ‘u’ are the vowels found. The whole Slokam is composed without using the vowels ‘A, I,U,e, ai, o’. As only three vowels are used in this Slokam it is called ‘trisvara citram’ a type of svara citram.

Slokam 29

pArAvArAt jAtA mAtA pAyA pAyAt trAsAt dAsAn |
sA rAkA rAjAsyA khyAtA sAra AkArA nAgAdryAptA ||

Meaning:

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