Let us worship Lakshmi. The beauty of Her face will bring disgrace to the moon. She is not conceited. She does not have of vanity.

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The beloved of the extraordinary VarAhA! One who has black hair! Your timely divine play strengthens the Universe against the ill effects of the Kali yuga. Please continue Your leelA.

Comments:

Even the VedAs praise EmperumAn’s incarnation as SrI VarAha. Swamy Desikan in varadArAja pancASat says that SrI VarAha mUrti has ‘suddhasattva sarIram’- vArAham Asthitavato vapuradbhudam te. He is ‘kola varAhan’. The poet says that PirATTi is playing with Kola VarAhan. NammAzhvAar praises this as ‘kOlamalarppAvakkanpAkiya ….kOlavarAham onRAi’. PirATTi has dark, black hair as indicated in PeriAzhvAr’s pasuram ‘maittakumA malarkkuzhalAi vaidevI’. SrI PadamAvati thAyAr is the consort of SrI Tirumalaiappan who resides in the Varaha kshetram, Tirumalai. LakshmI sahasram was composed to eulogize Her. She is the one who protects the devotees in this current age of Kali. She is the one who protects everyone in all the seven worlds. Without Her divine play, the miseries of the age of Kali will be unbearable. SrI VishNu purANam tells this as ‘vinashTaprAyam abhavat tvayedAnIm samedhitam’.

Citram:

The entire Slokam contains aksharams that are ‘ka, kA, ki, kI’ or ‘la, lA, li, lI’ This is called ‘dvi vyanjanam’. Only two consonants are used here.

Slokam 32

rarorarerararuro rurUrurururorare |
rererArerArarare rarerAririrArirA ||

Meaning:

Oh people! I have surrendered to the One who caused the destruction of the drunkard who was as harsh as the fire and who was swayed by misplaced desire. She resides on the heart’s entrance of Raama who was the enemy of the one who feared even the aksharam ‘rA’. Wishing wealth, I surrendered to Lakshmi who has big thighs.

Comments:

RaavaNa was merciless and with his anger scorching like the fire. He was a drunkard who was overwhelmed by desire for Sita, who caused his destruction. She has dark black hair and big thighs. MaarIca feared even the aksharam ‘rA’ with which rAmA’s name began. He came as a deer to distract Raama so that RaavaNa could kidnap Sita PirATTi. Lakshmi is on the chest of EmperumAn. The poet is surrendering to Her, wishing wealth.

This Slokam is composed with a single consonant ‘ra’, thirty two times. Hence, unusual meanings are ascribed for some of the words and letters.

ari — enemy,

uru — big,

Uru — thigh,

ura: — chest,

urara — door plank,

re — expression of address,

ruru — a type of deer,

irA — intoxicating liquid,

ra — fire and also cruel nature,

rA — gold,

ru — fear,

i — manmatha,

u — Lakshmi,

rA — to grant,

ri — to destroy.

arAre: — one has enemies who run away in fear, one who drives his enemies away,

irArirA — Sita who entered the fire,

irAri — fire that is the opposite of water,

aru: — fearless or one who removes fear,

rarerA — one whose grants wealth by bidding, or one who grants wealth through Her words.

Individual vowels are hidden in conjunctions between two consonants.

Citram:

This Slokam displays ‘eka vyanjana cirtam’.

Slokam 33

mAmA mamA mame mAmmA mAmU mAme mamA mame |
mAmA memi mime mAma mamo mAmA mamA mimAm ||

Meaning:

Lakshmi came to my mind. My mind has gone to Her. Let us reach Lakshmi and VishNu. Let us not become forgetful. I am counting the days for my moksham. I am performing the mental worship of considering ‘nothing is mine’.

Comments:

The poet says that his mind that is composing LakshmI sahasram has reached PirATTi. It is not easy to compose great poems such as LakshmI sahasram without PirATTi’s grace. He says that PirATTi has come closer to his mind, he is contemplating on Her at all times. He is praying to Lakshmi to make his mind go further closer to Her and Her consort. He wishes not to become forgetful so that he would remember his svarUpam, that he is the divya dampati’s SeshabhUtan. AzhvAr says ‘maRappenO ini yAn en maNiyaiye’. He is waiting for the day he will reach paramapadam and is spending his days there performing actions with sAtvika tyAgam. Mental service is composing LakshmI sahasram and enjoying it with the bhAgavata satsangam.

‘mA’ means Lakshmi, mother, knowledge, measure, time, reward. The poet has used the aksharam ‘mA’ in six places in six different contexts. ‘am’ is a verb. It is used as ‘Amema’ and as ‘amAmi’. By using only the ‘ma’ vargam aksharam and words the kavi has composed the Slokam in ‘ekavyanjanam’.

Some of the alternate meanings in this Slokam are:

mam — poison, ma: — time. Thus mame meaning in the poisonous juncture, at the time of death or in samsAra.

‘amA’ means together. amA amA means one comes closer.

As PirATTi comes with us when we approach EmperumAn, She is amAmA. As She comes with us at all time She is ‘mama amAmA’ — my companion.

mA — pramANam and measure. Thus mAmA means She is the prameyam of the pramANam.

ma: — moon. mA — beautiful. mamA means as beautiful as the moon.

am — eating, amA — together. amAmA: — those eat with us, our family.

As the Upanishad says ‘pippalam svAtvatti’ those who remain in samsAra are those who eat with us. BrahmA and RudrA are also amAmA:. mA amAmi — I will not approach them; I will seek refuge ony with You.

mA — BrahmA, ama — that which was reached,

mAma: — Veda, Amame- what was said, Thus VedAs spoke about PirATTi.

Citram:

This Slokam like the previous Slokam also displays ‘eka vyanjanam’.

Slokam 34

mAmAna mAmAna mAmA mAna mAna namA namA |
namA namA mAna mAna mAna mAna namA namA ||

Meaning:

Comments:

PirATTi reveres EmperumAn. She is never pompous. The poet decides that it should be PirATTi whom we praise and worship and not the kings of this world who are conceited and arrogant.

a-mA-mA means ‘one who is radiant’. mAm Anama means worship the Mother.

AmAna ma — pUrNa candran

anamA — one who bows before only VishNu (a)

mAna-mAnanam-mA mA nama — means do not bow to one who is egotistic. AnamA: means who never had a full meal, a pauper.

namAna — means addressing one as “hey! One who is not honorable”.

Thus, by worshipping PirATTi one would get honor, wealth, food, clothes and all the riches.

Citram:

There are four interesting features in this Slokam.

The poet has used the aksharams ‘mA’ and ‘na’ to composed the entire Slokam. This is more restricted than the previous Slokam where ‘ma’ vargam aksharms were used.

Each of the the four pAdams can be read reversibly to give the same meaning.

The second and the fourth pAdam have the same letters occurring in the same order with different meanings.

The vAkyam in the second pAdam ‘mAnamAnanamAnamA’ (mAna-mAna-namA- namA), when split as ‘mAna-ma-Anana-ma-anamA’ to mean PirATTi has a face like the moon. The same when split as ‘mAna-mAnana-mA-na-mA’ to mean that PirATTi is the one with out ego and selfishness.

This Slokam has the combination of sarvatobhadhram, dvayaksharam and ekavyanjanam.

Slokam 35

mAyA mAyA mAyA mAyA mAyA mAyA mAyA mAyA |
mAyA mAyA mAyA mAyA mAyA mAyA mAyA mAyA ||

Meaning:

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