Notes

Variations - (Pathanthara)
⁸ – patula – putulella. In view of the previous word 'vAri vAri' (their respective), 'patula' seems to be appropriate.
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References
¹ – sIta aDaviki pOnAye - In the kRti ‘sari evvarE mA jAnaki’, SrI tyAgarAja extols sIta for the courage she showed in going to the forest in the following words –

vanamandu bhayankaramaina
tAvuna niltunani manasu telisi
kanakAngiyandanduna rAja sukhambunu
kalga jEsitivE tyAgarAja nutE

“Having deliberately taken a decision to remain in the terrible forest abode, You brought such impossible royal pleasures to your spouse.”

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Therefore, what SrI tyAgarAja means by ‘she had to go to forest’, may be the banishment of sItA. It is, however, possible that, this being a 'nindA stuti', SrI tyAgarAja blankly criticises the Lord that sIta had to go to forest along with him.

Though there is doubt about the authenticity of uttara kANDa – whether it is indeed part of vAlmIki rAmAyaNa, the following verses from Chapter 42 of uttara kANDa are relevant –

tapOvanAni puNyAni drashTumicchAmi rAghava |
gangAtIrOpavishTAnAmRshINAmugratejasAM ||
phalamUlASinAM dEva pAdamUlEshu vartituM |
Esha mE paramaH kAmO yanmUlaphalabhOjinAM || 33, 34 ||

sItA said -
“O rAghava! I wish to visit the holy penance-groves and to stay, O Lord! at the feet of sages, endowed with an overwhelming effulgence living on the banks of the gangA, and living only on fruits and (edible) roots.”

This entreaty was, perhaps, an excuse for sending sItA to the forest on banishment.

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² – rakkasi mukku pOye – episode of SUrpanakha – SrImad vAlmIki rAmayaNa – AraNya kANDa, Chapters 17 and 18 refers.

⁴ – nArada – vanita rUpuDu - sage nArada becomes a woman being caught in the web of mAyA – For complete story, please refer to dEvi bhAgavatam – 6th Book – Chapters 28 and 29

⁵ – durvAsuDu annamaDaga – this refers to episode of sage durvAsa along with his great number disciples visiting pANDavas in the forest, at the behest of duryOdhana. mahAbhArata – vana parva – draupadi haraNa parva – Section 261 (CCLXI) refers. For a brief of the story.

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⁶ – dEvaki - “The Balakrishna temple at Udupi enshrines an image of Krishna believed to have been made by the divine architect Viswakarma. Legend has it that Krishna's mother Devaki and his wife Rukmini wished to enjoy his childhood pranks, at the end of the Dwapara yuga. The divine architect Viswakarma then created this image of Krishna bearing a churn in his right hand and a string in his left. Rukmini worshipped this image every day.”
Udupi-1; Udupi-2

⁷ – yaSoda - As she could not see the marriage of her son kRshNa, in the next birth she becomes ‘vakulA dEvi’ and arranges the marriage of Lord SrInivAsa at tirumala. vakuLa dEvi

SrinivAsa kalyANam in pictures.

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Comments
³ – vAsiga – this word has many meanings. It seems that this word has been used here in a colloquial sense of 'comfortably'. However, it has been translated in a literal sense.

⁸ – patula vIDanAye – In response to query of parIkshit, sage Suka tells him the following (among other things) (SrImad-bhAgavataM, Book 10, Chapter 33 refers) –

“Deluded by His mAya the men of vraja did not regard SrI kRshNa with jealousy; (for) each of them took his womenkind to be present by his side.” (38)

In an earlier episode brahmA, in order to find out who kRshNa indeed was, steals cows, calves and cowherds and hides them for one year. During that period, kRshNa becomes all the cows, their calves and cowherds and returns home, Himself driving the cattle - SrImad-bhAgavataM, Book 10, Chapter 13 refers.

General – This kRti is a 'nindA stuti'. Therefore, the statements contained are to be taken at face value only.
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