The consort of sarveSvaran who is lying on the playhouse that is the lotus! The bees wake You up in the morning with sweet songs like the singers. Is it not so?

Devi! The lotus that was hated by the moon, that lived only in the water and that was used as an arrow by Manmatha, received the rays from the sun, the jewel of the sky that caused its bloom. This happened only because it had Your sAnnidhyam or divinity. What a Wonder!

Meaning 2:

Devi! When the fate decides to harm a person full of desire that he was able to live as a beggar feeding only on water, Your divinity grants him all the riches so that he gets clothes, jewels, and money. What a Wonder!

Meaning 3:

When the divinity that decided not to favour a mumukshu who wished only moksham but gave up his bhakti yogam changes its mind and grants him a boon that he will be able to go through Agni and enter the sUrya maNDalam, it will be only for Your happiness. What a Wonder!

Comments:

The poet has so far compared only two situations. In this slokam he has compared three situations and shown us that they are for PirAtti’s happiness or ‘mukha ullAsam’. The three items that are compared with each other through usage of the double meaning of the three words are:

vidhau, mArgaNam, amrtam, vrtti, vasu and sannidhAnam.

Each of these words have three different meanings. The other words used in this slokam (kAmam, ambara, sphuTam, ullAsam, svam) have two meanings each. The genius of the poet in handling such deep double entendre (slEdai) is unique.

The moon is the enemy of the lotus. The fate is the enemy of the beggar. Not having ‘deiva anukUlam’ is the obstacle of one who has left his bhakti yogam. This is referred by the term ‘vidhau dvishati’.

The lotus lives only in the water. A beggar has only the water as his food. A yogaprashTan will seek only moksham. Thus all three are ‘amrtaika vritti’ The term amrta could be considered to be an antonym of mrta or death. The only desire of a beggar would be to live and not die.

Manmatha uses the lotus as an arrow. The beggar became so because of his desire. The yoga prashTan has desire for moksham and hence searches for God. Thus all three act so because of ‘kAma mUla mArgaNam’.

The lotus was granted PirAtti’s sannidhAnam or divine presence. The beggar was granted ‘satnidhAnam’ or wealth. The mumukshu was granted ‘sat-nidhAnam’ or the capacity to hold ParamAtma in his heartcontemplation.

The lotus is gladdened (ullAsam) by ambara maNi sphuTavasu (sun’s rays). The beggar gets ullAsam due to ambaram -clothes and maNi-jewels). The yogi gets ‘ambara maNi sphuTa vasu avApti’ by being able to split the sUrya maNDalam and travel thereafter in the arcirArdi mArgam. This leads to PirAtti’s mukha ullAsam.

Thus due to PirAtti’s sannidhAnam one can overcome the effects of fate. Due to Her grace one gets bliss automatically (svata: ullAsam). It is not only we who are happy but also the divya dampati, when we get moksham. When a yogi falters in his attempt of bhakti Yogam he will be born in a satvik family — in the house of ‘tiruvudai nallOr’.

The truths learnt from this slokam are:

ü Lakshmi’s divinity will help one win over one’s fate.

ü Through Her grace, mana ullAsam (happiness of mind) will come on its own (svata:).

ü The one with Moksham as his sole goal will split the sUrya MaNDalam and proceed by the path of light to SrI VaikuNTham.

ü Lotus is one of the five arrows of Manmathan.

ü The delight (ullAsam) that we experience is not only for us. The divya dampatis also partake in this delight.

ü Moksham is indeed the true vasu (wealth). When one gains it, then one experiences unchanging, firm ullAsam.

ü One who slips from Yogic way is born into families of the AstikAs.

Yogis seek the Lord and also engage in Brahma vicAram as revealed by the mArgaNa Sabdam. The word sat indicates that these Yogis have the Lord in their heart lotuses. The three words or the group of words (“sannidhAnam, ambara maNisphuTa and amrta”) suggest travel by the mukta jIvan to the nectarine world after splitting the sUrya MaNDalam during the travel by arcirAdi mArgam.

 

Slokam 30

utphulla vAriruha tallaja keLi gehe
sarveSvarasya dayitAm SayitAm nanu tvAm |
vaitALikA iva grhIta sujAtagItA:
prAta: Sanai: madhukarA: pratibodhayanti ||

 

Meaning:

Comments:

Queens are generally woken up by ‘vaitALikar’ in the morning wuth udaya gItam. They are expert singers who modulate their voices so that they sing mellifluously and at times loudly.

One may wonder which word addresses PirAtti in this slokam. The first pAdam ‘utphulla vAriruha tallaja keLi gehe sarveSvarasya dayitAm’ could be PirAtti’s address.

 

Slokam 31

sa hamsakA sAra bahu UrmikA ujjvalA
payojarAji: pratipanna karNikA |
sahasra vasu Aptita edhate rame
Sriya: Srayante sakalA tvadASrayam ||

 

Meaning: