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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