Dear BhakthAs of THirukkudanthai AarAvamudhan : The second slOkam of Thirukkudanthai dEsikan is as follows : SvarNAmbhoja prathimamanagam SridharA veekhshaNAnAm pEyam thtupthEravathirahitham yOginAm chittha lagnam I dheenAnaatha vysana samanam SaarngiNa: paadha yugmam chitthE bhAyAdh akhila hrudhayAnandha kantham sadhAmE II ( Anvaya Kramam ) : svarNAmbhOja prathimam, anagam , Shree DharA veekshaNAnAm pEyam , yoginAm chittha lagnam , dheena anAtha vyasana samanam , akhila hrudhya aanandha kantham , SaarngiNa: Paadha Yugmam , mE chitthE sadhA bhAyAdh . ( Condensed Meaning ) : May the pair of sacred feet of Saarnga rAjA shine in my mind always ! They are like a golden lotus and blemishless. Their beauty is drunk without satiety by the eyes of MahA Lakshmi and BhUmi dEvi . They are linked to the minds of the sages and are the tuber of Anandham that is experienced by all the people . These are the ones with the indomitable power to banish the sorrows of those without means of protection and helpless in every way . In the previous slOkam , Thirukudanthai Desikan enjoyed the integrated essence of the beauty of the Lord of Thirukkudanthai . Here , he starts to focus on the lotus feet of the Lord in the spirit of PaadhAthi kEsAntha celebration /enjoyment . His enjoyment proceeds like ThiruppANAzhwAr from the sacred feet on top of the AadhAra peetam to the crown . ThiruppANAzhwar's first glance on entering the sanctum sanctorium and opening of his eyes fell automatically on the " Kamala Paadham " ( neeLarangatthammAn Thirukkamala paadham vanthen kaNkaLinuuLna---- ) . ANDAL celebrated those golden feet in her ThiruppAvai and begged in the early hours of the morning for Him to listen to what those golden feet meant to her ( poRRAmaRai adiyE pORRum poruL kELAI ) . Her father , PeriyAzhwAr celebrated in the very first verse of ThiruppallANdu those beautiful lotus feet and their red hue ( sEvadi sevvi ). Another Azhwar reminisced about those ponnadis as " thAmaranna ponnAradi " . NammAzhwAr was concerned about those feet of matchless beauty being compared to the beauty of mere lotuses and pointed out that it is a futile effort ( Katturaikkl ThAmarai ninn kaNN paadham kai ovvA ) . Vedam describes Him as sarva SvarNa mayan ( ApraNakAth sarva yeva svarNa: ) . Hence , it is no wonder that the lustre of his feet are compared to the brilliance of Golden lotus ( SvarNAmbhoja prathimam ) by Thirukkudanthai Desikan . Those lotus feet are saluted next as "Anagam " by the AchAryan . Anagam means blemishless . They are " pavithrANAm pavithram" , the most sacred of all sacred principles . WhY ? Because , they are the ones that measured the Universe and sanctified the earth and the sky ( " Theerthan ulahaLantha sEvadi " ) . The water that washed those blemishless , sacred feet are worn on His head by Lord Siva to attain the highest state of purity ( kasya paadhOdakEna sa Siva: sva sirOdhruthEna --sivO bhavathi ) NammAzhwAr thinks of those sacred feet-free of any defect- and begs for their protection and MokshAnugraham ( thariyEn ini yunn SaraNam thanthu yenn sanmam kaLayAyE ) . Elsewhere , NammAzhwAr shouts joyously about the glory of these blemishless pair of feet and points them out as " kazhalkaL avayE " . Those are the feet for one's succor and release from samsAric sorrows . They are the means and they are the end for us . Next , Thirukkudanthai dEsikan refers to the anubhavam of Sri and BhU devis : " Shri DharA veekshaNAnAm pEyam thrupthE : avathi rahitham " . Those lotus-soft feet are being pressed by Shri dEvi and BhU dEvi and their beauty is being drunk without satiety by the eyes of MahA lakshmi and Bhoomi pirAtti . As enjoyed by the AzhwArs , those soft feet pressed gently by the two consorts ( vadiviNai illA MalarmagaL maRRai nila magaL pidikkum melladi ) are the most beautiful to experience like the taste of the nectar ( KaNNAR parhuvO minnamudha madhiyOminRE ) . This is not just nectar ( amudhu ) , but insatiable nectar ( AarAvamudhu ) . Thirukkudanthai dEsikan invites us to enjoy this scene like YasOdhA pirAtti invited the Gopis to participate in the enjoyment of the beauty of those blemishless lotus feet ( paadhak kamalangaL kANeerE ) . Thirumangai has placed those lotus feet pressed by Shri dEvi and BhU dEvi on top of the ratham that he constructed for AarAvamudhan in ThiruvEzhukURRirukkai and saluted them : " sundara nARROL munneer VaNNa ! ninneeradi onriya manatthAl , oru madhi muhatthu mangairuvarumalarena , ankail muppozhudhum varuda ". Here Thirumangai enjoys the sight of the divine consorts pressing gently the lotus feet of the Lord with great love . Thirukkudanthai dEsikan refers to the drinking of the beauty without satiety by the dEvis as " thrupthE : avathi rahitham pEyam ". Our AchAryan indicates to us next as to where those sacred "kamala paadhams " are seen .He says , "YoginAm chittha lagnam " . They are found to be housed in the minds of parama yOgis ( hrudhayEna udhvahan Harim ) . ANDAL also explains to us about the Yogis treasuring the Lord's sacred feet in their minds ( ULLatthuk kondu munivargaLum yOgihaLum meLLavezhundhu --) . Through dhyAnam , yOgis invoke and hold those lotus feet of the Lord in their minds ( yOgi Hrudh dhyAna gamyam ) . The anubhava parivAham of the AzhwAr's enjoying the Lord in their mind temples is etched in many of their paasura vakhyams : " manatthuLLAn VenkatatthAN " , " ManatthuLLAn maakadal neeruLLAn " , " Ninrathum irunthathum kidanthathum yennunjuLLE " , " nenjinuLLE thonrumen sOthi Nambee" , " vanthen nenjidam kondAn ". BhuthatthAzhwAr specifically pointed out the Lord of Thirukkudanthai is resident in Yogi Hrudhayams ( tamaruLLam -- mathiL Kudanthai ) . PeyAzhwAr noted: " sErntha ThirumAl kadal Kudanthai vEnkatam nErnthaven chinthai " . Thirumangai confided , " Vanthennijadam kondAn " , VandhAi yenn manatthE -- Kudanthaii kiadanthuhanda MaindhA " . These many thoughts emerged as " YOginAm chittha lagnam " in AparyApthAmrutha sOpAnam . The next qualifier of those sacred feet is that they are , " dheenA anAthA vyasana samanam (SaarngiNa : paadha yugmam) " . Sri SarangapANi's pair of feet are saluted with the very same words used by Swami Desikan in Bhagavadh DhyAna sOPaanam ( dheenA nAtha vyasana samanam ) by the aparAvathAram of ThUppul kula maNi . The sacred feet of the Lord of Thirukkudanthai is slauted as the succor for the the akinchanaas and anAthais . The dheena rakshakathvam and anAtha rakshakthvam of those sacred feet are celebrated here . Thirukkudanthai dEsikan concludes this slOkam with a prayer , May those lotus feet shine in my mind always ! " . That kizhangu ( tuber ) of universal aanandham , the root cause of all joy ( akhila hrudhaya aanandha kantham ) are invoked to take residence in our AchAryan's mind and stay there in their resplendent state for all times to come ( sadhA mE chitthE bhAyAth ) . The choice of the word akhila here has been pointed out by the commentator as very meaningful . Kila means alpam or limited ( paryAptham ) . Akhila means entire , limitless ( AparyAptham ) . This nectar , this aanandham is then aparyApthAmrutham . KomaLavalli SamEtha AparyApthamrutha SwaminE nama: Thirukkudanthai Desikan ThiruvadigaLE SaraNam Oppiliappan Koil VaradAchAri SadagOpan
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