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Oppiliappan List Archive: Message 00211 Mar 2005

 
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SrI:
 
Dear BhakthAs of SundarabAhu  PerumAL of ThirumAlirum ChOlai :
 
We will study the SlOkams 11-15 of SundarabAhu Sthavam today.
 
SlOkam 11
**************
Harikulam akhilamHanumadhangrim
     svakulapa JaamBavatha: taTEva bhallA:
nija kulapa jaDAyusha: cha grudhrA:
     svakulapathE cha GajEndhra nAmnA 
 
SlOkam 10 & 11 have to be read together as a connected pair.
In the previous slOkam , Swamy KurEsar referred to the birds
taking a vow at PakshirAjan's feet as their Kulapathy ( " khaga:
Khagapathy charaNou parasparEbhya: sapanthE ayam Vrushagiri:
Achyuthasya " ) to extoll the greatness of Achyuthan residing at
Vana giri and to perform nithya kaimkaryam to Him . Here ,  other
members of the animal kulam are invoked to show their dedication to Bhagavath Kaimkaryam because of the power of this Solai Malai
( Vrusha Giri) that arises from the Lord's presence there .
 
(Meaning ) : All the monkeys vowed in the name of their Kulapathy ,
HanumAn ; the bears vowed in the name of their Kulapathy , JaamBavAn;
the Eagles took  a vow invoking JaDAyu ; the elephants vowed to 
engage in Bhagavath Kaimkaryam in the name of GajEndhran . They
said "ThiruvANai NinnANai " and vowed that Bhagavath Kaimkaryam
is their goal ( uddhEsyam) . They all became ParamaikAnthis through
their avyapachArika bhakthi for the Lord of ThirumAlirum ChOlai .
   
 
SlOkam 12: 
****************
VakuLadhara sarasvathee vishaktha 
     svararasa bhAvyuthaasu kinnareeshu
dhravathi dhrushadhapi prasaktha gAnusu 
     iha Vanasaila taDeeshu Sundarasya 
 
(Meaning) : As the Kinnara women began to sing the ThiruvAimozhi
Paasurams of Swamy NammAzhwAr with the VaguLa pushpa garlands ,
some thing extraordinary happened at SundarabAhu's Solai Malai.
The power of the NishAdham and other svarams as well as the srungAra
rasam embedded in Swamy NammAzhwAr's Paasurams on Solai Malai
( KiLaroLiLamai / 2.10 and MudicchOthiyAi / 3.1 , SenchoRkkavihAL/10.7)
made even the stones melt , as the Musical experts , Kinnara women sang
the above paasurams . The Svara-Rasa BhAvams of the singing of
Swamy NammAzhwAr's Paasurams by the KInnara women melted
the stones of the mountain and that flowed as SilampARu .
 
(Commentary ) : Just as ChandrakAntha stone melts with the Moonrise
and just as SooryakAntha stone melts with the Sunrise , the stones of
the Vana Giri melted on hearing the sunAdham of Swamy NammAzhwAr's
paasurams sung by the divine musicians .The mountain itself is described 
by some bhakthAs of SundararAjan as the Noopuram (Silampu) of the Lord ,
which melted to generate Noopura Gangai ( SilampARu ) .
    
SlOkam 13 ( Long SaardhUla vIkreeDitham Meter ):
****************************************************************
brunghee gAyathi HamsatAla nibhrutham , tath pushNAthi kOkilAapi
  udhgAyathyaTa valli tallajamukhAth aasram madhu syandhatE 
nisspandhasthimitA: kurangatataya: seetham silAsaikatham
   saayAhnE kila yathra Sundarabhuja: Tasmin vanakshmAdharE 
 
(Meaning) : Lord SundararAjan presides over the Solai Malai , where
the female bees sing ThiruvAimozhi in consonance with the beat
(TaaLam) associated with the gait of the Swans  (Hamsa tALa nibhrutham
Bhrungee gayathi ). The female nightingale takes the cue from the song
of the bee and loudly joins in the ongoing song . The delicate creeper
listening to these beautiful songs shed tears of joy from its flower bunches
in the form of sweet honey . The assembly of deers listen to this music
and become immobilized and close their eyes in enjoyment .The hot sand
dunes and the granite slabs become cool from the effect of this music .
At he sandhyA kaalam ( evening ) , all these extraordinary events take
place at this dhivya dEsam , where Lord SundararAjan has His abode .
Such is the Vaibhavam of Solai Malai !   
 
SlOkam 14 :
****************
PeethAmBaram varadha-seetala dhrushtipAdham
     aajAnulamBibhujam aayatha karNa paasam
Srimann MahA VanagirIndhra nivAsa dheeksham
    LakshmIdharam kimapi vasthu mamAvirasthu
 
From this slOkam onwards , the VedAnthic doctrines will
be the focus of Swamy KurEsar . He starts withthe salutation
to the dhivya MangaLa vigraham of Lord SundararAjan here .
 
( Meaning) : May the Supreme Lord appear before adiyEn
with the yellow silken garment ( PeethAmbharam) around His waist ,
with His merciful eyes granting our desired boons , with the arms extending
all the way to His knees , with His beautiful , long and auspicious ears and
with MahA Lakshmi residing on His chest ! May the Lord , who is beyond
description by mind or speech and who has taken Vana Giri as the dhivya
dEsam for His permanent residence bless adiyEn with His appearance !
 
SlOkam 15:( ManjubhAshiNee Metre)
***********************************************
Jani jeevana apyayavimukthayO yathO
     jagathAmithi sruthisirassu geeyathE
tadhitam samastha dhurithaika bhEshajam
     Vanasaila sambhavam aham bhajE maha:
 
(Meaning) : AdiyEn has the sevai of the Supreme JyOthi of
Vana Giri , who is the precious medicine for the illness of
SamsAric afflictions , who is declared by the Upanishads as
the root cause of the birth , sustenance, MokshAnugraham and
the dissolution of  the Universe and its beings .
 
(Commentary) : Upanishads and Geethai celebrate the Lord being
the sole cause of the birth ( Jani) , sustenance ( Jeevanam) ,
destruction ( apyayam) and Moksham ( Vimukthi)  : "TamEvam
VidhvAn amrutha iha bhavathy "declares Purusha Sooktham  . In Geethai ,
our Lord says: " Aham Thvaa Sarva PaapEpyO MokshayishyAmi Maa Sucha: " .
Maharishis have stated : " MokshadhO BhagavAn VishNu: , MokshmicchEth
JanArdhanAth " . PeriyAzhwAr reminds the Lord of ThirumAlirumchOlai
standing as the great medicine for samsAric illness:
 
" ippiRavi yennum nOykku maRunthu aRivArumillai ; MarutthuvanAi
ninRa MaamaNi VaNNaa ! maRu PiRavi tavirat-tirutthi Unn KOil kadaip-
puhappey ThirumAlirumchOlai YenthAi ! " .
 
Azhwar states here that niether Sivan, nor Brahmaa or Indhiran
know about any medicine for the cruel SamsAric illness . Oh Lord of
ThirumAlirumchOlai ! You stand as the medicine and Doctor prescribing it .
Please cure me of the SamsAric illness and bless me with freedom
from the cycles of births and deaths and grant me entry into Your
Supreme abode ! He is Bhava oushadham ( Medicine for SamsAram).
The source pramANam for considering BhagavAn as the curative medicine
for SamsAram is provided by the Veda Manthram : " Bhishakttamam ThvAm
bhishajAm vruNeemahE " .    
 
Swamy KurEsar ThiruvadigaLE SaraNam ,
SrimathE SrIvaNN SaThakOpa NaarAyaNa YathIndhra MahA DesikAya Nama:
Daasan Oppiliappan KOil VaradAchari Sadagopan

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