Devi! One who worships You will become equal to HayagrIiva. He becomes your devotee. When all his sins are driven away by your benevolence, his knowledge flourishes.

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When one with good heart has the kaTAksham of PirATTi, he has no necessity to seek audience with worldly, evil kings for help as She removes the poverty of them. She is ‘the subject’ of our contemplation. She is the Supreme Being who resides on the lotus. She cuts asunder felons. She glows in controlled minds. She is residing here on Her consort’s lap to remove the fear of those who seek Her help.

Comments:

SrI VenkaTadhvari recollects his earlier life when he was serving the lowly kings for worldly benefit. Now he is firmly convinced that after receiving PirATTi’s grace he need not seek the mercy of these cruel and egotistic kings. He tells us that one never ever has to seek any other help for any benefit if he has been blessed with PirATTi’s kaTAksham.

‘rjvarthinAm’- When one genuinely seeks Her help, She will grant them immense benefits and remove their poverty. ‘rju’ also means the quality, Arjavam or sincerity. PirATTi sincerely removes the misery of Her devotees. She does not find devious ways to avoid helping.

‘In the padam ‘hartum’ the ‘tum’ is used to indicate that PirATTi is residing in Tirumala only to remove our fears. She will not ignore even the lowest of the lowly-beggars, bhikshATa. However, She will only help those who are of good character — amalAtmA. She must be contemplated eternally — ajasram matA, She will reward those who have Her on their minds at all times. She rewards yogis with Her vision. Upanishad says ‘manasA tu viSuddhena’ to indicate what is the nature of good consciousness.

Citram:

This Slokam displays the kavi kAvya nAmAngita mahA cakra bandham. Please see anubandham for the citram of this Slokam.

SrI Perundevi tAyAr, tirukkacchi

Slokam 38

Artam veda yami IDya sAramahima SrIvatsagauka: sprSa
tretA anka sthira mAm tanu tvam amalA Apta tam girim vIndrapA |
yatra ATA analasa pratApam acalat dAse harIndu: sthale
vandya Arya vraja kalpaka kramatayA j~nAna pradAna asi nA ||

Meaning:

Lakshmi! You offer Your hands to the one who has the Srivatsa mole and who is worshipped as the essence of the VedAs by yogis. Please help me perform agnihotram and make me rich. You are blemish-free. You have reached Tirumalai. You protect destitute. You remain the wish granting karpaka tree that is worshipped and that grants true knowledge in the auspicious place where the moon, TirumAl, one who has infinite power and true devotees, strolls. This is true.

Comments:

The poet showers six different praises on the TiruvEnkaDam hill.

(1) It is praised by yogis and Veda,

(2) It is the essence of the VedAs,

(3) This is where SrivatsAngan is,

(4) The devotees who stay here are very firm in their convictions,

(5) It is here that bhagavAn displays more of His power than any other kshetram,

(6) The group of good souls who live here are praiseworthy.

He praises PirATTi who is at Tirumalai with six statements as follows:

(1) She is blemish-free, amala,

(2) She is Apta,

(3) She protects those who have no other recourse,

(4) She is the wish granting karpaka tree for the good souls,

(5) She enhances the greatness of tiruvEnkaTamuDaiyAn with Her touch and

(6) She never leaves the place.

The poet prays for the following six benefits:

(1) to remove his misery,

(2) for PirATTi’s presence,

(3) for eternal wealth,

(4) for protecting the dejected soul,

(5) for creating a group of good souls and

(6) for granting knowledge.

‘vedayamIDya’- this can be interpreted in three ways”

1. VedAs and yogis worship TiruvEnkaDam.
2. TiruvEnkaDam is the place that was praised by the mudalAzhvArs. They have praised TiruvEnkaDam as ‘disai disaiyin vEdiyarkaL senRu iRainjum vEnkaDamE’. The poet also reflects this line through words such as ‘veda IDya’ and ‘vandya Arya vraja’.
3. The hill itself is an incarnation of the VedAs. Swamy Desikan calls it ‘vEnkaDamenum veda veRpe’.

The poet requests eternal wealth as a benefit for performing agnihotram. agnihotram offers only svargam as the benefit. How is he justified in asking for eternal wealth? If all the nitya karmA are performed as an offering to God, then the benefit is the eternal wealth, paramapadam.

AptA — one who reached TiruvEnkaDam. It also means ‘one who is trustworthy’. The padam ‘vIndrapA’ has two meanings.

Indra means leader (chief). ‘vIndrapA’ means who protects the destitutes (vIndra) who are without a leader. This is the first meaning. The second meaning is — ‘vi’ means bird. vIndra means GaruDa, the king of the birds. PirATTi protects GaruAa (vIndrApA).

The bhAgavatAs who live on Tirumalai are ‘acala’ ones with firm resolution. ‘acala’ also means the immobile objects. As KulaSekhara AzhvAr beseeched tiruvEnkaTamuDaiyAn in his PerumAL Tirumozhi, all the mobile and immobile objects that are found on the TiruveNnkaDam hill are bhAgavatAs who wish to serve EmperumAn in any fashion or capacity. Some interpreters explain this term as ‘tiruvEnkaDam hill is never without any devotees — acalat dAsa’.

‘analasapratApa’ — ‘alasa’ means slow. analasa means that which is very quick and immense. EmperumAn’s power is immeasurable. ‘anala’ means fire. How can we say that EmperumAn’s power is like the fire? He can burn all our sins like the fire that devours everything quickly.

Traditionally PirATTi is said to be cool like the moon. In this Slokam, EmperumAn is referred to as the moon (harIndu). In VishNu sahasranAmam EmperumAn is called ‘candrAmSu’, ‘soman’ and ‘amrtAmSutbhavan’. Swami Desikan in his ‘mummaNikkOvai’ calls EmperumAn as ‘indu tan nilavuDan ilangu tanmaiyinai’.

‘vandyArya vraja kalpaka’ — vandi are great people who are praise worthy. PirATTi is the karpaka tree for the group of such great people. She is worshipped by ‘vandyArya’, the great souls. It is Her wish granting power that makes right knowledge available for the great souls to compose such great works like LakshmI sahasram.

The poet vehemently states that ‘there is never a time or situation, when Lakshmi was not at Tirumalai’. Even though PadmAvati thAyar is in TirucchAnUr, vakshassthala LakshmI resides eternally with TiruvEnkaTamuDaiyAn. It is only Her ‘kara sparSam’ that makes Him so powerful.

Citram:

This Slokam contains ‘ashTAra cakra bandam’.

Please see anubandham for the citram of this Slokam

Slokam 39

vesham kali vikaTASubha haram Arya trANadam vrshAdrau tvam |
SrI: ayase karuNArasa pAlitalokA harasi ajasram akam ||

Meaning:

SrI Devi ! You, who protects all worlds with Your benevolence, has donned the role of being the protector of the good and removal of the inauspiciousness due to the age of Kali at Tirumalai. You always remove misery.

Comments:

PirATTi has incarnated on the TirumalA hill for ‘sAdhu rakshaNam’ and ‘dushTa nigraham’. All the divine incarnations are a mere role play in the great game that the divine couple play together. Swamy Desikan mentions this in his daSAvatAra stotram as ‘nirvartayan bhUmikAm’ and as ‘nAnAkrtir nAyikA’. PirATTi’s incarnation as PadmAvati tAyAr occurred specifically to remove the miseries of the age of kali. (kalau venkaTanAyaka:). The miseries associated with this age are innumerable and very cruel — vikaTa. PirATTi is auspiciousness incarnate — mangalAnAm ca mangalam. She can easily remove all the inauspiciousness — aSubaharam. PirATTi’s mercy is said to flow like an essence- karuNA rasa. She is ‘SrInivAsasya karuNAmiva rUpiNIm’. She nourishes the worlds with Her mercy like the water that nourishes plants and trees. PirATTi does not wait for the appropriate time to shower Her mercy. She removes our miseries at all times.

Citram:

This Slokam has gavAksha bandham and ratha bandham (madhyama vIthI gavAksha bandham).

Slokam 40

jayati sA jaladhISvarakanyakA
bhavabhayAturamAdrSapAlinI |
vikasitA ramaNasya krpAvato
manasi pAlayato vyasanAnnatam ||

Meaning:

jaladhISvara kanyakA (The Daughter of the ocean) blooms victoriously in the heart of Her beloved who is merciful so that those like me who are suffering with the fear of worldly life and who are wilting with the misery will be protected.

Comments:

Even though PirATTi remains eternally on EmperumAn’s heart, She is considered victorious when She wins EmperumAn’s pardon for us. PirATTi blooms with happiness when She sees Her beloved bless and accept Her devotees. It is only because of Her presence in His heart that He is becoming merciful towards us. Otherwise, all our sins will only earn His wrath that will scorch us and make us wither away.

Citram:

This Slokam does not display any special structure by itsef. It is a combination of few Citrams and is recognized as “bhinnavrttanuloma gomUtrikA bandham”. This particular Citram is repeated in the next Slokam and the pratiloma part is met in Slokams 42, 47 and 50. However, the even letters, second, fourth and sixth letters of this 40th Slokam are the same as in the next Slokam.

Slokam 41

kAyabhAsA calat viSvamut kalpikA
devatA yA sphurati AdrtA pAvanI |
lokamAtA mama trasyata: pApata:
j~nAnam ApAdayatu avyayA nAdhitam ||

Meaning:

That devAtA who has an effulgent body is the jaganmAtA, Mother of the Universe, who brings happiness to the shivering Universe. She is the one who is worshipped, who purifies others and who never wanes. Let Her grant me the knowledge that is prayed for.

Comments:

PirATTi has a body that is described as ‘candrAm prabhAsAm’, ‘jvalantIm’ in SrI sUktam. She does not need any ornaments to make Her body glow. She glows naturally. She is also referred to as ‘sphurati’ as She glows as ‘vidyullekheva bhAsvarA’ The Universe is said to be ‘calat viSva’. It is continuously moving towards destruction. PirATTi provides relief from the shaking and shivering by providing the right knowledge on the retributions for the sins we have committed, on how to avoid committing more sins and the knowledge that will win us moksha prApti.

Citram:

This Slokam also like the previous Slokam has binnavrttAnuloma gomUtrikA bandham. This Slokam has forty eight letters. Half of them are the same as the previous Slokam.

Slokam 42

viditA nigame vishameshutanau
rasike niratA vrshabhAdri vibhau |
mama dAsyavato vimalAvasathe
krpayA duritam sahase kamale ||

Meaning:

One whose residence is immaculate! Kamale! You are most prominent in the VedAs. You are the connoisseur who has immense love for the VrshabhAdri nAthan. You are tolerating my sins due to Your mercy.

Comments:

PirATTi is praised in SrI sUktam and in other parts of the Vedam. Her residence is faultless. She resides on VishNu’s chest, lotus ponds and in other auspicious places. Wherever Lakshmi resides, that place becomes auspicious.

Citram:

This Slokam also set in the same binnavrttAnuloma gomUtrikA bandham

‘Protector of dharma’ — SrI Perundevi tAyAr [picture]

Slokam 43

samastasevyA sat arikshaya Adi krt
lasat vilAsA vibhavapradA mama |
raviprabhA tvam vrsharakshike sphura
stuta krame devi jagat hitA bhuvi ||

Meaning:

Devi! Protector of the dharma! You are ideal for worship by everyone. You destroy the enemies of the noble. You have beautiful qualities. You grant wealth. You are effulgent like the sun. You are worshipped in a proper way. You shine in the heaven and thus are beneficial to the world.

Comments:

PirATTi is ‘samasta sevyA’ one worshipped by everyone for all kinds of benefits. She is the ‘sadari’, one who eliminates the enemies of the good. She not only removes the enemies but also grants them all that are good.

PirATTi enjoys saving us, She is also beautiful. She is the protector of dharma. She will grant the wealth and give the right attitude so that the wealth will be used to protect dharma. Even the devAta responsible for dharma is under Her control.

The poet addresses PirATTi as ‘jagaddhitA’ reminding us of the tirunAmam ‘sarva bhUta hitapradA’. She is present on the Tirumala hill for the wellbeing of the world.

Citram:

This Slokam along with the prvious Slokam has ‘binna vrttAnuloma gomUtrikA bandham’. All the odd letters in this Slokam are from the previous Slokam except in the reverse order. The first and third letters of the previous Slokam are the last and third letters from the last in this Slokam.

Slokam 44

nASita ApattinA nAka sadma AdinA
AnAdinetrA adhunA nAthinIm vishNunA |
na apacAra AdinAnA AmayAt sajjanAn
Avitum mAm vinA na ASraya anyA dhanA ||

Meaning:

mA (Lakshmi) whose consort is VishNu, one who destroys danger and one who is primary among the devAs is the eternal protector of everyone from various sufferings/hardships resulting from previous sins. There is no one like Her who could do so.

Comments:

EmperumAn is referred to as the destroyer of danger- nASitApatti as He is ‘vedApahAra gurupAdaka daityapIThAdi Abhat vimocana’ one who destroys the dangers that occur due to the most monumental sins like abusing the VedAs. He is the Supreme among the DevAs — Adi. Vedam calls him ‘devatAnAm vishNu: parama:’. The poet immediately calls him ‘anAdi’ one without a beginning. He is the Lord who has no beginning. He is also the Lord of nitya vastu or eternal things that have no beginning.

The poet says that there is no one who could save us from all the sufferings except Lakshmi. There is VishNu. Why can’t He save us? VishNu will not save us unless Lakshmi gives Him the nod to protect us.

Citram:

The letter ‘nA’ has occurred sixteen times in this Sokam. It occurs in the beginning and in the end of each pAdam.

This Slokam is featured by prabandha vishaya nAmankitamashTa dala padmam (also known as vAkyAntara garbhita ashTa dala padma bandham).

The letter ‘nA’ is placed in the center. The letters at the tip of each petal when read together clock wise has the sentence ‘padmAtrAvirAsamAnyA’. It means ‘the honorable Padma devi emerged from this lotus’.

Please see anubandham for the citram of this Slokam.

Slokam 45

bhaktijihvasudhA nityamishTakriyA
kArikA kArikA kArikA kArikA |
sA SubhA yAsi me tvam samrddhim rame
nAmayA nAmayA nAmayA nAmayA ||

Meaning:

Rame! You are the nectar for the tongue, bhakti. You make us perform favourable actions. You had the troublesome crow as Your enemy. You are auspicious. You are conferring prosperity to me. You are the one who lets flawless actions occur.

Comments:

This Slokam lists around ten to twelve qualities of PirATTi. She is like the amrt to our bhakti. She confers sweetness, nourishment and permanence to our devotion. Her devotees will have Her name eternally on their tongues, they will be incessantly chanting Her name.

PirATTi performs actions that She wishes through us, Her instrument. The sAtvika tyAga expression ‘svasmai svaprItaye svayameva kArayati’ conveys this. She will turn all our actions interesting and make us perform them with happiness and not as a chore.

She is not the enemy of the crow. The crow had enmity towards Her. This idea can be interpreted as ‘She does not hurt even those who hurt Her’. The expression ‘kArikA-kArikA-kArikA’ can be interpreted in a different way too. Traditionally ‘ra’ can be replaced by ‘La’. kALika means a group of clouds. The form of this cloud is kArikA AkAri. ‘kam’ means hair. PirATTi has dark, black hair like the cloud. kALikA AkAri kA.

SubhA yAsi (meaning who is mangaLAnAm mangaLam) can be split as SubhAya asi to mean that PirATTi lives for our auspiciousness.

Amayam means disease/sufferings. The opposite of this is anAmayam — health.

ayam means good actions. PirATTi nurtures health and good actions. She protects good actions from any harm — anAmayam ayAnAm.

Citram:

Yamakam or repetition of a word occurs in the second and fouth pAdam. This Slokam contains yamaka pUrNa pAda dvaya cakram.

Slokam 46

grhANi na: tvam parame rame rame
hiyApAkrta apAvadhika AdhikA adhikA |
jaDAn api tvam nayanAya nAyanAt
aho nrkarNa utsavadA vadAvadA: ||

Meaning:

The Supreme Rame! Please reach our homes quickly. You remove colossal mental distresses. Even the ignoramus, when they receive Your grace, become expert speakers who gladden people with their speech.

Comments:

Adhi means mental illnesses. PirATTi removes the mental distresses of Her devotees. She makes even the ignorant wise and make them compose excellent works. The poet is showing his humility through this statement as he means that it was due to PirATTi’s grace that an ignorant person like him is able to compose a great work like the LakshmI Sahasram and the difficult Citra stabakam. The poets tells us that this change happens even if the ignorant come in the way of PirATTi’s vision. She does not even have to look at them directly with affection. They need not perform any strict austerities or worship. A miniscule amount of Her kaTAaksham is able to confer such a huge benefit. The poet is expressing his wonderment through the term ‘aho’. It is surprising that those who are exposed to PirATTi’s kaTAksham becomes experts in speech and gladden the ears of others. Three senses are involved in one action. Hence, the surprise.

The poet is inviting PirATTi to his house and urges Her to come there quickly. The expression may also mean that as he has surrendered to Her, She should quickly reach ParamAtmA who is the ultimate residence of the jIvAs and in that process take him quickly to ParamAtmA.

Citram:

This Slokam has pratipAda yamaka citram.

Slokam 47

sA mA mA pAtu dayayA SamadA bhAsvarALakA |
dAsAvanI varamahA bhAvitA nAradAdinA ||

Meaning:

Let Lakshmi who grants peace, who has glowing hair, who protects Her servants, who has the supreme effulgence and who is worshipped by holy souls such as Naarada protect me with Her compassion!

Comments:

PirATTi is addressed as ‘mA’ that means both Mother and Lakshmi. PirATTi protects us like a loving mother. She protects us out of Her natural benevolence, She does not expect any effort on our part that warrants Her compassion. She is said to possess effulgence, as some of Her nAmAs are jyotirmayI and jvalanti. Hence, the poet calls Her varamahA. Naarada is mentioned here as he was the author of the bhakti sUtra and the poet’s path towards PirATTi is bhakti.

Citram:

This Slokam does not display any special bandham but even letters of this Slokam are present in the next Slokam in the same order. This is called ‘binna vrtta anuloma pratiloma gomUtrikA bandham’.

Slokam 48

kshemAtApa Apti dahA yA kamalA bhAsurAlokA |
sA asau AnItarasA hA bhuvi lUnApadAtAnA ||

Meaning:

That Kamala who has the lustre that brings both well being and coolness and who has brilliantly glowing eyes, is the One who brings happiness to this world. She stops the spread of danger.

Comments:

The adjective that the poet has used for PirATTi’s eyes in the second pAdam (bhAsura AlokA) explains Her qualities that She brings both respite and well being mentioned in the first pAdam (kshemAtA…), that She brings happiness which is mentioned in the third pAdam (AnIta rasA) and that She removes danger mentioned in the fourth pAdam (lUnApadA…).

AnItarasA has three interpretations. rasam means happiness, rasan is paramAtmA, rasA means netherworld. PirATTi brought rasa into this world. She made ParamatmA to incarnate as Raama, KrshNa et al.

Citram:

This Slokam has binna-vrttAnuloma-pratiloma gomUtrikA bandham.

The structure of the letters in this Slokam is as explained in the previous Slokam.

Slokam 49

Adityai: arcyetAgryAbhA dhImat jIva stAvahlAdA |
sA lakshmI: svaSrIdA kleSa glAyat yAtu stomaAvAsA ||

Meaning:

Lakshmi is worshipped by the AdityAs. She is happy when praised by the smart creatures. She grants the wealth, the other world. She lived among the demons and experienced kleSam from them.

Comments:

The twelve AdityAs or sUryAs worship PirATTi. It also means that the devAs the sons of aditi worship Her. dhImajjIva means wise people and Brhaspati. All of us sing Her praise using our knowledge and that gladdens PirATTi. PurANAs say that the Deva guru Brhaspati worshipped Her and also made his son Indra worship Her.

PirATTi gives us ‘svaSrI’. svaSrI means the wealth of svargam. Sita gave back the wealth that Svargam lost due to RaavaNa by causing his destruction. PirATTi is the ‘SrI’ of TirumAl. She is the ‘tiruvukku tiru’. She grants us TirumAl.

Sita underwent anguish in Lanka by staying in the midst of the rAkshasAs. It is only because of Her that Hanuman burnt Lanka down. It was because of Her that many rAkshasAs were killed in the Raama-RaavaNa war.

Citram:

This Slokam also has binna-vrttAnuloma-pratiloma gomUtrikA bandham like the previous two Slokams.

Slokam 50

mAsa vAsarasArAvavarA sArasavAsamA |
mAsavAsarasArAva varAsArasavAsamA ||

Meaning:

Lakshmi has sweet words that defeat honey in its sweetness. She is further beautified by Her residing on the lotus. She has resolved to protect the sun that moves forward days and months. She has well-defined worship rituals and is incomparable.

Comments:

PirATTi protects the sun as explained in the previous Slokam. In the term mAsa- vAsara-sArAvavarA, if AravavarA is split as arau-avarA it means ‘She does not do anything good for Her enemies’. If it is split as a-varA then it means She has no one else but TirumAl as Her svAmy. If split as A-sArasa-vAsa-mA it means ‘She has Brahma (who resides on the lotus) and Rudran as Her servants. Asava means toddy. Lakshmi does not like toddy. Only Her sister, the inauspicious mUdevi, likes it. Hence, Lakshmi is Asava asarasA.

Citram:

When the first pAdam is read in reverse it is the second pAdam. The pUrvArtham and uttarArtham are the same. This creates the gomUtrika bandham. The only vowels occurring in this Slokam are ‘a’ and ‘A’.

This Slokam has three citra aspects:

(1) anuloma-pratilomam,

(2) dvi svaram and

(3) caturvyanjanam.

Slokam 51

padme vAsoapyahaha sumana: komaLam klAntikrtte
padmevAsoapyatimrdutano: sAhaseneti siddhe |
AyAsi tvam na kathamadhunA citrakUTASmacArAt
AyAsitvam tadiha krpayA sahyatAm sAhasam me ||

Meaning:

Padme! Even a garment that is softer than a flower will hurt Your gentle body. Even Your attempt to reside on the lotus is due to Your bravery (even that will hurt You). How did You not tire when You walked on the rocky terrain? Even now, You must be tolerating my brave attempt of making You stroll over the various forms of Citra bandham with difficult verses due to Your mercy.

Comments:

The poet has addressed PirATTi as padme in this Slokam. It is to use the word in the next pAdam with another meaning. Similarly, instead of the commonly used word ‘vastram’ for clothes, he has used vAsa for the sake of yamakam. padme fits with the meaning also as it tells us how soft and gentle PirATTi is. BhaTTar in guNaratna koSam, has sung that PirATTi’s feet will be hurt even by the soft pollen from the lotus flower — “pAdAruntudameva pankajaraja:”. The poet says PirATTi is bravely staying on the lotus. A soldier does not fear the war but decides to participate in it bravely. Now that PirATTi has similarly decided to stay on the lotus, the poet is confident that She will perform some other brave feats such as tolerating the difficult to understand padams of the Citra stabakam and the formations therein. He is reminding Her that She braved the daNDakAraNyA forest when She stayed there with SrI Raama during Her incarnation as Sita. She stayed in the CitrakUTam as Sita and is now staying in the Citra stabakam. It is believed that CitrakUTam became Tirumala hill. It is fitting that PirATTi is staying there just as She did during RaamAyaNam. The poet calls his attempt of composing the Citra stabakam also as brave. While great poets and rshis such as Naarada have composed poems in praise of PirATTi and concluded that they cannot praise Her sufficiently now he is attempting to eulogize Her glory without realizing what an arduous task it is.

The poet’s question to PirATTi, ‘how She is not fatigued by traveling through the citra stabakam’ can be answered by reversing the order of the words. ‘AyAsitvam sAhasam’ can be split as ‘sA tvam hasam AyAsi’ which means ‘She is tickled by the effort’.

Citram:

This Slokam has pAdAti prAsa citram (the beginning of each pAdam has the same beginning)

‘Pay obeisance to Her!’

Slokam 52

niyatam namAmsi vidadhImahi te nigama pratIpa manasA mahite |
jagadamba jambharipuNA mahite munayo japanti tava nAma hi te ||

Meaning:

Amba! Mother! One who was praised by Indra, the enemy of Jamba! One who does not bless those whose thoughts disagree with the Vedic concepts! Let us do praNamam (Obeisance) to You as those famous rishis are chanting only your nAmA.

Comments:

The poet decides that we should worship PirATTi at all times — niyatam. PirATTi hates the Veda bhAhyas as She is VedarUpiNi. The Vedic statements are all Her commands as She Herself has stated ‘manIshI vaidikAcAram manasApi na langhayet’ in Lakshmi tantram.

Indra occupies a very important position among the devotees of Lakshmi. He has praised Lakshmi as ‘namasye sarvabhUtAnAm jananIm’ in VishNu PurANam. He addresses Her as ‘nama: kamalavAsinyai’ in devI bhAgavatam. He composed the MahAlakshmI ashTakam starting with ‘namastestu mahAmAye’.

Among the DevAs, Indra has praised PirATTi and among the rshis, Naarada and SanatkumArar who composed Lakshmi sahasranAmam have sung Her glory. The poet wishes that he is also following their examples in composing LakshmI sahasram.

Citram:

This Slokam has ‘pAdAnta prAsam’ based on the word ‘mahite’. This word has four different meanings in the four different pAdams.

vidadhi mahi te, it means let us do praNAmam (Obeisance) to You. In the second, pAdam (nigama pratIpa..) m-ahite means ‘one who does not do good for those who are against VedAs’. In the third pAdam (jagadamba…) — mahite means ‘one who is praised’ and in the fourth in the term tava nAma hi te — it means ‘they are singing only your nAmAs.

Slokam 53

bhayAnakamalAlayam atibhayena jihvAmimAm
stavairna kamalAlayam hutabhugushNayA trshNayA |
bhajeya kamalAlayam tvahamita: param tanmaho
dhutAdhi kamalAlayam nahi bhajanti yatsamSritA: ||

Meaning:

So far, I have praised the fearsome people with my tongue drying in fear and from excessive praising. I have sung their glory due to my desire for wealth that was blazing like the fire. However, from now on I will reach only the effulgence that is present on the lotus. Those who seek that are rid of their defects and are never destroyed.

Comments:

The poet was praising lowly and cruel kings and the rich so far, as he wished wealth from them. Those kings had insulted and ignored him in their arrogance. The poet feared their anger and hence he sang their praises with a dried tongue. He also praised excessively even though they did not deserve the honor and this attempt dried his tongue — jihvA alalayam. His action was due to his burning desire for wealth- hutabhugushNayA trshNayA’.

Now he has realized that it is a wasted effort that will lead to his destruction. He has resolved to praise only PirATTi and this action will surely win him moksham — layam na bhajanti.

Citram:

The term ‘kamalAlayam’ occurs in all the pAdams. It is split differently to give different meanings.

‘kam alAlayan’, ‘kam alAlayam’, ‘kamalA Alayam’ and ‘ka malA: layam’.

In the first and the fourth situation ‘ka’ is interpreted along with the previous word.

kamalAlayam has many other meanings than those given in the interpretation so far. If it is split as ‘mala: Alayam’ it means the body that is full of dosham — malam. PirATTi’s praise will rid one of his association with malAlayam — the body, samsAra. The ocean is called ‘kamalAlayam’ as it is the residence of Kamala. ‘Adhi kamalAlayam’ means mental agonies. Lakshmi’s devotees get rid of their mental problems by praising Her.

This Slokam has ‘pAda madhya prAsam’.

Slokam 54

hayarUpadharo ya Asamaste
Sritaloka: kalayA amunA samaste |
jushate dhishaNAvikAsamaste
durite devi bhavad drSA samaste ||

Meaning:

Comments:

One who seeks the company of Lakshmi becomes knowledgeable like HayagrIvan. Once all the sins whither away, then true knowledge shines through. It is like washing away the dirt that covers a gemstone (ratnam) to reveal its true nature.

Citram:

This Sloakm like Slokam 52, has pAdAnta prAsam

In this Sokam the yamakam occurs through repetition of the word ‘samaste’. It should be split as ‘sa maste’ in the first pAdam to mean ‘on whose head’. In the second pAdam it should be split as ‘sama: te’ become equal due to your (kaTAksham). In the third pAdam is should be split as ‘sam aste’ to mean ‘when pushed away’ and in the fourth pAdam it is ‘samaste’ to mean ‘all’.

SrI Perundevi tAyAr, tirukkacchi

Slokam 55

janani taTit prabhavapushe
prabhavapushe sampadAm namstubhyam |
vaSita vrshAcalavibhave
calavibhave mA sma mAm pravartayethA: ||

Meaning:

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