3.14 One has darkness inside other was adorned by the dark one!

Sloka 14

शशिलेखा भवती च श्रीरब्धेरुद्गते तयोराद्या

धारयति कृष्णमन्तः कृष्णेनान्तस्तु धार्यते चरमा

śaśilekhā bhavatī ca śrīrabdherudgate tayorādyā

dhārayati kṛṣṇamantaḥ kṛṣṇenāntastu dhāryate caramā

ஶஶிலேகா₂ ப₄வதீ ச ஶ்ரீரப்₃தே₄ருத்₃க₃தே தயோராத்₃யா

தா₄ரயதி க்ருஷ்ணமன்த: க்ருஷ்ணேனான்தஸ்து தா₄ர்யதே சரமா

Commentary:

Sri!  Both you and the moonbeam emerged from the ocean.  Between you both, the moonbeam has a dark patch on it.  You were adorned by the Dark One (Krishna).

ஸ்ரீ! நீரும் சந்திரகலையும் கடலிலிருந்து வெளிப்பட்டீர்கள்.  உங்கள் இருவரில் சந்திரகலை, தன்னுள் கருமையைக் கொண்டுள்ளது.  மற்றொருவர் (நீர்) கருமையானவரால் (கண்ணனால்) தன்னுள் தரிக்கப்பட்டீர்.

This slokam has “Sabda slEdai” where the poet has played with the sound of the words. He says both PirAtti and the moon emerged from ThirupArkkadal. Candra has the disgrace that it has “krshNam” or darkness/black patch on it while "krshNam" or Lord KrishNa adorned PirAtti. One wears krshNam while the other was worn by KrshNam!

Out of the Milky Ocean arose both the crescent of Candran and MahA Lakshmi. First arose the Candran having its KaLangam (KrshNam). Next, Lakshmi appeared and She is adorned by KrshNan on His chest. The word “anta:” (inside) is common to both Candran and KrshNan (the Lord). One wears it inside as KaLangam/blemish. The other wears the blemishless One inside His mind.

3.13. Kamale! You are the vanquisher of sins!

Sloka 13

बलिवसुमुषः प्रहर्षादुच्चोरस्स्थलमुपेत्य कमले त्वम्

अस्माकम्पथगानां हरसे चिरकालसञ्चितानर्थान्

balivasumuṣaḥ praharṣāduccorassthalamupetya kamale tvam

asmākampathagānāṁ harase cirakālasañcitānarthān

ப₃லிவஸுமுஷ: ப்ரஹர்ஷாது₃ச்சோரஸ்ஸ்த₂லமுபேத்ய கமலே த்வம்

அஸ்மாகமபத₂கா₃னாம் ஹரஸே சிரகாலஸஞ்சிதாநர்தா₂ன்

Commentary:

Kamale! Reaching the supreme place, the chest of the One who vanquished the fame of Bali Chakravarthy, you are happily vanquishing the sins we, those who act against sastra, have accumulated over several births.

கமலே! மிக உயர்ந்த இடமான பலி சக்ரவர்த்தியின் பெருமையை நீக்கியவனின் மார்பை அடைந்து நீ சந்தோஷத்துடன் சாஸ்திரத்துக்கு விரோதமாக செயல்படும் நாங்கள் பல பிறவிகளில் சேர்த்த பாபங்களை நீக்குகிறாய்.

This slokam could also mean that PirAtti goes to the forest where thieves live and who had stolen the treasures of a strong man. Instead of taking the safe path, She took the dangerous path through the forest and took their possessions. 

This is a very beautiful slokam that describes the actual status of the jIvA. The jIvA who is the Sesha bhUtan of EmperumAn and PirAtti is snared by samsArA that hides him from undeserved. PirAtti fearlessly reclaims us who are actually Her property after getting rid of our sins. EmperumAn incarnated as VaamanA and reclaimed from MahA Bali the land that is actually His. MahA Bali and samsAra are equated to the thieves. 

PirAtti’s intervention with delight to remove our multitude of sins accumulated during many births is celebrated beautifully this way: “asmAkam cirakAla sancitAn anarthAn praharshAt harasi”. 

3.12 Daughter of the Ocean! Those who worship you go attain divya padam!

Sloka 12

वीक्षन्ते ये वेङ्कटक्ष्माभृदिन्दोः

सूरस्थाने शोभमानामिह त्वाम्

दुग्धोदन्वत्पुत्रि दिव्यं पदं ते

सूरस्थानं हंत भित्वा विशन्ति

vīkṣante ye veṅkaṭakṣmābhṛdindoḥ

sūrasthāne śobhamānāmiha tvām

dugdhodanvatputri divyaṁ padaṁ te

sūrasthānaṁ haṁta bhitvā viśanti

வீக்ஷந்தே யே வேங்கடக்ஷ்மாப்₄ருதி₃ந்தோ₃:

ஸூரஸ்தா₂நே ஶோப₄மானாமிஹ த்வாம்

து₃க்₃தோ₄த₃ன்வத்புத்ரி தி₃வ்யம் பத₃ம் தே

ஸூரஸ்தா₂னம் ஹந்த பி₄த்வா விஶந்தி

Commentary:

Daughter of the Ocean! Those who worship You who shines like a lightning on the beautiful chest of the Moon of the Venkata hill, spit the surya mandala and enter the supreme realm (moksha).  Wonderful!

கடலின் கன்னியே! வேங்கடமலையின் சந்திரனின் (எம்பெருமானின்) மார்பில் மின்னலைப் போல ஒளிரும் உன்னை யார் வணங்குகிறார்களோ அவர்கள் சூரிய மண்டலத்தைப் பிளந்து திவ்ய பதத்தை அடைகின்றனர்.  ஆச்சரியம்!

 from www.sadagopan.org

This slokam reassures us that PirAtti is both the moksha upAyam and upeyam (means and end). This slokam has the poetic alankAram of “adisayokti”. The travel of the blessed jIvan who has the darsana saubhAgyam of Vakshastala Lakshmi viathe arcirAdi mArgam, a brief rest in Soorya MaNDalam and the ultimate arrival at Sri VaikuNTham is described with a sense of awe and wonder (indO: sUrasthAnE SobhamAnam tvAm ye vikshante te sUrasthAnam bhitvA divyam padam viSanti, hanta!)

3.11 Padme! Your fame supersedes Vasudeva's fame!

Sloka 11

विश्वातीतः जयति वृजिनह्रासदे वासुदेवः

पद्मे तस्याप्युपरि महिमा भासते तावकीनः

क्षेत्रज्ञानां हृदयमनिशं कञ्जनाभोधिशेते

तस्यापि त्वं हृदि हृततमोराजसे राजसे यत्

viśvātītaḥ jayati vṛjinahrāsade vāsudevaḥ

padme tasyāpyupari mahimā bhāsate tāvakīnaḥ

kṣetrajñānāṁ hṛdayamaniśaṁ kañjanābhodhiśete

tasyāpi tvaṁ hṛdi hṛtatamorājase rājase yat

விஶ்வாதீதோ ஜயதி வ்ருஜிநஹ்ராஸதே₃ வாஸுதே₃வ:

பத்₃மே தஸ்யாப்யுபரி மஹிமா பா₄ஸதே தாவகீன:

க்ஷேத்ரஞானாம் ஹ்ருத₃யமநிஶம் கஞ்ஜனாபோ₄தி₄ஶேதே

தஸ்யாபி த்வம் ஹ்ருதி₃ ஹ்ருததமோராஜஸே ராஜஸே யத்

Commentary:

Padme! One who removes sins, Vasudeva remains as the controller of the universe.  However your fame supersedes his because while Padmanabha remains in all the Jivatma’s hearts, you remain in his heart, which is free from tamoguna and is full of suddha satva guna . 

பத்மே! பாபங்களைப் போக்குபவளே!.  வாசுதேவன் உலகை நியமிப்பவனாகப் பெருமை பெற்று விளங்குகிறான்.  ஆனால் உனது பெருமையோ அவனது பெருமை விஞ்சியுள்ளது.  பத்மநாபன் உலகிலுள்ள ஜீவராசிகளின் உள்ளத்தில் உறைகிறான்.  நீயோ அவனது தமோகுணம் கலவாத சுத்த சத்துவ மனத்தில் விளங்குகிறீர்.

From www.sadagopan.org

PadmE! SrIman NArAyaNan is sarva vyApi and He pervades the entire Universe and as such He is known as vAsudevan. Your vyApakatvam is even greater than His Vibhutvam. He has Suddhasattva guNam that is devoid of rajas and tamas. The poet uses an alliterative prayogam to bring out the superior vaibhavam of PirAtti here: “tasyApi arAjase hrdi hrta-tama: rAjase”. The play is between arAjase and rAjase as well as between hrdi and hrta. You are however far superior to Sriman nArAyAnan, since You have also Suddhasattva guNam with out rajo and tamo guNam and as You never part from Him even for a second and wherever Your Lord is there, You are also there and also residing in His heart and in the entire Universe

3.10 Kalyani! You are the Kamadenu!

Sloka 10

श्रीवत्साङ्गं चिरतरमुरः सीमगोष्ठं मुरारेः

अध्यासीनां अनघ हरितोदारकान्त्याभिरामम्

कल्याणि त्वां सुलभममृतं संश्रितानां दुहानां

क्षीराम्भोधेः समुदितवतीं ब्रूमहे कामदेनुम्

śrīvatsāṅgaṁ cirataramuraḥ sīmagoṣṭhaṁ murāreḥ

adhyāsīnāṁ anagha haritodārakāntyābhirāmam

kalyāṇi tvāṁ sulabhamamṛtaṁ saṁśritānāṁ duhānāṁ

kṣīrāmbhodheḥ samuditavatīṁ brūmahe kāmadenum

ஶ்ரீவத்ஸாங்க₃ம் சிரதரமுர: ஸீமகோ₃ஷ்டம் முராரே:

அத்₄யாஸீனாம் அநக₄ ஹரிதோதா₃ரகாந்த்யாபி₄ராமம்

கல்யாணி த்வாம் ஸுலப₄மம்ருதம் ஸம்ஶ்ரிதானாம் து₃ஹானாம்

க்ஷீராம்போ₄தே₄: ஸமுதி₃தவதீம் ப்₃ரூமஹே காமதே₄னும்

Commentary:

The Auspicious One! We call you, the One who has remain on the effulgent and beautiful chest of Murari that is adorned by the dark green and faultless mole, Srivatsa (the cowshed that has the calf and the dark green grass),  the One who grants amrt easily (the one who grants milk easily), the One who emerged from the Milky Ocean as the Kamadhenu .

மங்களகரமானவளே (கல்யாணி)! அழகானதும் ஒளிபொருந்தியதும் ஸ்ரீவத்ஸம் என்ற ஆழ்ந்த பசுமையான மருவைக் கொண்டதுமான (அழகான கன்றையும் பசுமையான புல்லையும் கொண்டதுமான) மார்பில் (கொட்டிலில்) வெகுகாலமாக சரணடைந்து பலனை விரும்பி வருபவருக்கு எளிதாக அம்ருதத்தை (பாலை) தருபவளான பாற்கடலிலிருந்து தோன்றிய உன்னை காமதேனு என்று அழைக்கிறோம்.

From www.sadagopan.org alamelumanga series

This is a very endearing slokam for us, jIvAs. SrI VenkatAdhvari who is an advocate of prapatti as the moksha upAyam brings out the vAtsalyam and kAruNyam of PirAtti through this verse. When vAtsalyam is described, one frequently refers to a mother cow that disregards the crud on its just-born calf, licks it and very generously gives it its milk. If a cow in this world is so generous one can imagine how the holy cow Kaamedhenu will be. PirAtti is compared to

Kaamadhenu in this slokam. Her magnanimity supersedes all that is generous in any

world. Out of Her vAtsalyam, She overlooks our sins and very liberally grants us

moksham. The milk is called amrtam here. Amrtam grants eternal life to its consumer. The vAtsalyam of PirAtti grants us the everlasting bliss, kainkarya prApti. To achieve this She resides at EmperumAn’s chest that is compared to a meadow. When the grass grows very thickly, the meadow appears bluish green in colour. EmperumAn’s chest has the bluish green hue that is like a meadow where PirAtti, the Kaamadhenu resides. This poem reflects NammAzhvAr’s “agalagillEn” pAsuram where he does prapatti to Sriya:pati at ThiruvEnkatam.

A mother cow does not wait for the calf to seek the milk. It pours it out in great measures without asking. Similarly PirAtti does not wait for us to seek moksham. She does not expect us to perform the difficult bhakti yoga. She takes the initiative Herself and does everything needed to make us surrender at Her lotus feet and grants us moksham also in the end. She has the three “AkAram” or acts namely upAyam – the means, purushAkaram-mediation, and upeyam- She is the ultimate goal to be reached. She is the AkAratraya sampannai and Vakshasthala Vaasini, who is easy to seek refuge (samSrita sulabhA) and stays as the wish-granting KaamadhEnu for us that arose out of the Milky ocean (kshIrAmbhodhe: samudita kAmadhenuriva amrtam duhA). 

3.9 Daughter of the ocean! You reached the heart chest of the Lord to protect us

Sloka 9

कुमारि क्षीराब्धेः कुसुमसुकुमाराङ्गि भवती

नवं पद्मं सद्म म्रदिम रमणीयं विजहती

शरण्ये त्रातुं नः शरकिणघनं कौस्तुभशिला

कठोरं गाढोरः श्रयसि कृपया कैटभरिपोः

kumāri kṣīrābdheḥ kusumasukumārāṅgi bhavatī

navaṁ padmaṁ sadma mradima ramaṇīyaṁ vijahatī

śaraṇye trātuṁ naḥ śarakiṇaghanaṁ kaustubhaśilā

kaṭhoraṁ gāḍhoraḥ śrayasi kṛpayā kaiṭabharipoḥ

குமாரி க்ஷீராப்₃தி₄: குஸுமஸுகுமாராங்கி₃ ப₄வதீ

நவம் பத்₃மம் ஸத்₃ம ம்ரதி₃ம ரமணீயம் விஜஹதீ

ஸரண்யே த்ராதும் ந: ஸரகிணக₄னம் கௌஸ்துப₄ஶிலா

கடோரம் கா₃டோ₄ர: ஶ்ரயஸி க்ருபயா கைடபா₄ரிபோ:

Commentary:

Daughter of the Ocean! The One with soft body, The protector of the Universe! Leaving the soft, beautiful, just-bloomed lotus, you have reached the strong, firm chest of the enemy of Kaitabha that is hard, rough and wounded by the arrows shot by asuras, to protect us.

கடலின் மகளே! மென்மையான உடலையுடையவரே!  உலகைக் காப்பவரே! எங்களைக் காக்க நீர் மென்மையானதும் அப்போது அலர்ந்ததைப் போன்று அழகானதுமான தாமரையை விட்டு இயல்பாகவே உறுதியானதும் கடினமானதும் கைடபார் போன்ற அசுரர்களால் விடப்பட்ட பாணங்களால் உண்டான தழும்பால் மேடுபள்ளமானதுமான நாராயணனின் மார்பை அடைந்தாய்.  

3.8 Kamale! You remain on Seshadri Natha's chest being bathed by waters of Ganga from the valampuri conch

Sloka 8

उरगाद्रिपतेरुरःस्थलस्था

कमले तद्गळशङ्खगर्भमुक्तैः

शुचिहारमहः सुरस्रवन्ती

सलिलैरम्ब सदाभिषिच्यसे तवम्

uragādripateruraḥsthalasthā

kamale tadgaḻaśaṅkhagarbhamuktaiḥ

śucihāramahaḥ surasravantī

salilairamba sadābhiṣicyase tavam

உரகாத்₃ரிபதேருர:ஸ்த₂லஸ்தா₂

கமலே தத்₃க₃ளஶங்கக₃ர்பமுக்தை:

ஶுசிஹாரமஹ: ஸுரஸ்ரவந்தீ

ஸலிலைரம்ப₃ ஸதா₃பி₄ஷிச்யஸே த்வம்

Commentary:

Mother Kamale! You remain on Seshadri Natha’s chest being bathed by the sacred white waters of Ganga (the effulgence emanating from the white pearl necklace on his neck) that emerge from the middle of the superior valampuri conch (his neck).

தாயே! கமலே! சேஷாத்ரிநாதனின் மார்பில் விளங்கும் நீர் உயர்ந்த வலம்புரிச் சங்கின் (அவரது கழுத்தின்) மத்தியிலிருந்து வெளிப்படும் வெண்மையான கங்கை நீரினால் (அவரது கழுத்திலுள்ள முத்துமாலையிலிருந்து வெளிப்படும் வெண்மையான காந்தியினால்) அபிஷேகம் செய்யப்படுகிறாய்.

Bathing once in the waters of Ganga is considered very holy. Here the poet says that the light from the pearl chain on EmperumAn’s chest performs thirumanjanam for PirAtti constantly. It is customary to compare one’s neck to the conch. Here the conch is Valampuri, the best among conches befitting with the object it is being compared to namely EmperumAn’s neck. The white light from the pearls is compared to GangA’s water that is white in color.

The choice of words and the comparisons used display the rich poetic skills of Sri

VenkatAdhvari. He is SeshaSaila nAyakan (uragAdri pati). Her residence is His chest (urasthalam). She is therefore “uragAdripate: urasthalsthA”, the One seated on His chest. Her Lord’s neck, which resembles the rare conch known for its beauty and three folds (Valampuri Sankham) sports a white pearl necklace from where emanates a copious flow of white radiance that resembles the flow of the river GangA. PirAtti is bathed in the white radiance of the rays emanating from the white pearls of the necklace on the neck of Her Lord. It is recognized that bathing even once with GangA waters held in a white conch is most sacred. In the case of PirAtti, this bath from GangA waters from the Valampuri Sankham/ pearl necklace proceeds without interruption (Sankha garbha muktai: Suci hAramaha: surasravantI salilai: abhishicyase sadA).

3.7 Your locus is fitting with your role

Sloka 7

फणिशैलपतेस्त्वमिन्दिरे

भवसि प्राणसमेति साम्प्रतम्

अमुना भवती यतः स्वयं

हृदये प्राणपते निवेशिता

phaṇiśailapatestvamindire

bhavasi prāṇasameti sāmpratam

amunā bhavatī yataḥ svayaṁ

hṛdaye prāṇapate niveśitā

ப₂ணிஶைலபதேஸ்த்வமிந்தி₃ரே

ப₄வஸி ப்ராணஸமேதி ஸாம்ப்ரதம்

அமுநா ப₄வதீ யத:ஸ்வயம்

ஹ்ருத₃யே ப்ராணபதே நிவேஶிதா

Commentary:

Indire! It is fitting that you are like Seshadrinatha’s prana as you have been placed willingly by him on his chest, the site of his prana.

இந்திரே! நீர் சேஷாத்ரிநாதனுடைய பிராணனைப் போன்றவர் என்பது தகுந்ததே. ஏனெனில் நீர் அவரால் விருப்பத்துடன் தனது பிராணனின் இருப்பிடமான மார்பில் வைக்கப்பட்டீர். 

3.6 Lakshmi are you living near Emperuman's chest to prevent him from getting angry with us?

Sloka 6

भगवतः प्रतिघो हृदि मा स्म भूत्

समुदयदवृजिनेषु जनेष्विति

अवहिता जगदम्ब हिताय नः

हृदयमेव हरेरधितिष्ठसि

bhagavataḥ pratigho hṛdi mā sma bhūūt

samudayadavṛjineṣu janeṣviti

avahitā jagadamba hitāya naḥ

hṛdayameva hareradhitiṣṭhasi

ப₄க₃வத: ப்ரதிகோ₄ ஹ்ருதி₃ மா ஸ்ம பூ₄த்

ஸமுத₃யத₃வ்ருஜிநேஷு ஜநேஷ்விதி

அவஹிதா ஜக₃த₃ம்ப₃ ஹிதாய ந:

ஹ்ருத₃யமேவ ஹரேரதி₄திஷ்டஸி

Meaning:

Mother of the Universe! Are you remaining vigilantly near Hari’s heart  wishing that anger should not occur in Bhagavan’s heart towards people like me who have loads of sin?

உலகத்தாயே! பாபப் குவியலை உடைய என்போன்றோரிடத்தில் பகவான் மனத்தில் கோபம் எழக்கூடாது என்று எண்ணி நீ எங்களுடைய நன்மைக்காக ஹரியின் மனதுக்கருகில் விழிப்புடன் எப்பொழுதும் வசிக்கிறாயா என்ன?

Commentary:

Sriman NArAyaNan is our Father and SrI MahA Lakshmi is our Mother. Swami 

Desikan puts this in a very beautiful way in his SrI stuti that He is our Father 

because She is our Mother. The role of a Mother is to shower unconditional love 

(priyam) while the father imparts right knowledge (hitham). In this process, the 

father may have to correct the child sometimes by harsh means so that he will not 

resort to previous sins. In such a situation the Mother interferes and mitigates 

the punishment. Not only that, she mollifies His anger by telling many good things 

about the child. Thus the Mother has to be watchful always lest the child gets 

severely punished. 

PirAtti is also present near EmperumAn’s chest so that His anger will never occur 

at all. Only if EmperumAn gets angry She has to alleviate it. If it does not even 

occur thanks to Her cool glances and purushAkaram She does not have to worry 

about even a small punishment meted out to Her children. 

3.5 Are you residing on the Lord of Venkatam's chest because...

Sloka 5

भ्रातुर्विधोर्वसुसमृद्ध्यसहेषु पद्मे

ष्वास्ते रमेत्यपयशः प्रशमाय नूनम्

सोदर्यकौस्तुभशुभावहमब्धिकन्ये

वक्षस्त्वमावससि वेङ्गटनायकस्य

bhrāturvidhorvasusamṛddhyasaheṣu padme

ṣvāste rametyapayaśaḥ praśamāya nūnam

sodaryakaustubhaśubhāvahamabdhikanye

vakṣastvamāvasasi veṅgaṭanāyakasya

ப்₄ராதுர்விதோ₄ர்வஸுஸம்ருத்₃த்₄யஸஹேஷு பத்₃மே

ஷ்வாஸ்தே ரமேத்யபயஶ: ப்ரஶமாய நூநம்

ஸோத₃ர்யகௌஸ்துப₄ஶுபா₄வஹமப்₃தி₄கன்யே

வக்ஷஸ்த்வமாவஸஸி வேங்கடநாயகஸ்ய

Meaning:
Daughter of the Ocean! Are you residing on the Lord of Venkata’s chest that honors one of your brothers, Kaustubam, to avoid the dishonorable words that you are residing on the lotus that, due to its jealousy, closes its petals when the moon rises?

கடலின் கன்னியே! உனது சகோதரனான சந்திரனைக் கண்டு பொறாமை கொண்டு அதனால் தனது இதழ்களை மூடிக்கொள்ளும் தாமரையில் நீ வாழ்கிறாய் என்ற அபகீர்த்தியைத் தவிர்க்கவா நீ உனது சகோதரனான கௌஸ்துபத்தைப் பெருமைப்படுத்தும் வேங்கடநாதனுடைய மார்பில் வாழ்கிறாய்?

Commentary:
In this slokam according to the poet, a natural occurrence implies something else 
(thaRkuRipEtRa aNi). The lotus closing its petals at dusk is a natural occurrence. 
The poet says that the lotus is jealous of Candra’s fame that his rays spread 
throughout the world. Hence it closes its petals to avoid witnessing this scene. If 
SrI MahA Lakshmi resides in such a lotus, She gets a bad name that She is 
residing in a place that insults Her brother. So She left the lotus and made 
EmperumAn’s chest as Her abode as Her other brother Kaustubham resides there 
also permanently. Thus leaving a place where Her brother is not praised, She 

moved to a place where Her other brother is glorified.