hE mukunda patni! One who knows Your vibhutvam attains eternal fame. He crosses samsAra that is very difficult to cross at the time of his death.

hE mukunda patni! One who knows Your vibhutvam attains eternal fame. He crosses samsAra that is very difficult to cross at the time of his death.

This Slokam is similar to the Slokam in Bhagavat Gita where KrshNa says that one who knows His avatAra rahasyam will never go through samsAram again. The one who knows the vibhutvam of PirATTi also will cross the ocean of samsAram very easily.

 

Slokam 13

aiSvaryam atra madhuhantu: apahnute yo
yo vA tavApi jagadamba tayo: udIcya: |
prAcyAt pradushyati viSishya pitrdvishopi
mAtrdvisha: tribhuvane mahatI hi garhA ||

 

Meaning and Comments:

hE Jagadamba! One who does not accept You as ISvari will get more pApam than one who does not accept EmperumAn as ISvaran. In all the three worlds one who hurts his mother will be reprimanded more than the one who hurts his father.

This Slokam indirectly refers to Saiva philosophy that says it is Siva who is ISvara and not Sriman nArAyaNan. Even those subscribe to this philosophy would accumulate less pApam than the one who says PirATTi is not ISvari. The term “pitu: sata guNam mAtA gauraveNa adirichyate” says that a mother is hundred times greater than the father. Hence one who does not accept the greatness of PirATTi, Jagadamba even though all the prAmAnams say so will be the lowest of the lowest.

 

Slokam 14

SrImat rAmAvaraja saraNim SreyasIm ASritAnAm
AcAryANAm api ca kuhacit ya: tava aNutvavAda:
Tasya AkUtam paramapurushApekshayA te abdhikanye
Seshatvena svata upanata nyUnatAyAm pratIma: ||

 

Meaning and Comments:

hE abdhikanyE! Some of the AcAryas who follow Sri RamAnujA’s siddhAntam may have mentioned in their works that SrI is like a jIva (aNu) and not Vibhu. They must have said so to indicate that You are SeshabhUtai to EmperumAn just like the jIvAs.

Sri Ramanuja is j~nAna bhakti SrimAn. His siddhAntam is free from any errors. However some followers of RamAnuja siddhAntam have said that PirATTi has aNu svarUpam, she is limited and not omnipresent. The poet gives a reason for that statement. He says both jIva and PirATTi are SeshabhUtAs of EmperumAn who is sarva Seshi and so those authors must have included PirATTi also in the jIvakoTi.

 

KshIrAmbudherAtmaje! — Mylapore SrI Alamelumanga tAyAr

 

Slokam 15

rAjanvanti jagau jaganti nigama: dvAbhyAm yuvAbhyAm api
dvairAjyam na hi tAvatA prasajati kshIrAmbudherAtmaje |
AgnAvaishNava SabdabhAji yajane adhishThAnayugmASritAm
ekAmeva hi devatAm sumanasa: Samsanti mImAmsakA: ||

 

Meaning and Comments:

KshIrAmbudherAtmaje! Srutis say that the world is ruled well by both You and EmperumAn. If You both are independent rulers, then there will problems due to mutual disagreements. As the Srutis say that it is a good rule, then it should be free from such problems. Hence You both rule the world together and not as separate rulers.This is similar to the AgnAvaishNava yaj~nam. Here both Agni and VishNu are the devatAs for the yaj~nam. The mImAmsakAs have decided that the devata for his yaj~nam is only one and not two based on the qualification of Agni and VishNu to serve as the devata for his yaj~nam. They are not two separate entities as far as being the devatA for the yaj~nam is concerned. Hence in this situation also one should conclude that when ruling the world is concerned both of You rule as one unit and not as two separate entities.

 

tAyAr is eternally associated with SrIman nArAyaNan! — tiruviNNagaram serti

 

Slokam 16

rAmAkAre janakatanayA rukmiNI krshNarUpe
bhartu: krshNAjinamupagatA brahmacarye api padme |
antaryantu: sakalajagatAm acyutAt acyutAm tvam
dhatse mUrtim tadiha yuvayo: prasphuTo nityayoga: ||

 

Meaning and Comments: