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Oppiliappan List Archive: Message 00171 Nov 2005

 
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SrI:

Dear BhakthAs of KaLLazhagar :

In the previous posting , adiyEn briefly touched on the ancestral 
links of Swamy KurEsar to ThirumAlirumchOlai and how he spent his
time at his ancestral seat , while AchArya Ramanuja was exiled at Melkote.

Today , adiyEn will reflect on the highlights of Sri SundarabAhu Sthavam
as recaptued during that morning time waiting for for the main doors of 
the Azhagar temple to open .

There are 132 SlOkams in this fourth Sthavam of Swamy KurEsar ,
which eulogizes the Vaibhavam of Lord SundarabAhu of Azahgar Koil.

We will study a select few slOkams of this precious Sthavam on 
Azhagar of ThirumAlirum ChOlai .

Swamy KurEsar's VedAnthic scholarship blends seamlessly with 
his poetic skills to result in a unique tribute to Lord SundarabAhu in
this Sthavam .Let us sample some of these slOkams now .

First SlOkam of Introduction & Statement of Purpose of the Sthavam
***************************************************************************************
Srimanthou HaricharaNou samASrithOaham
   SrirAmaavaraja muneendhra laBdha BhOdha:
nirbheeka: tatha iha SundarOru bAhUm
   sthOshyE taccharaNa vilOkanAbhilAshee

KurEsar introduces himself as the one , who acquired clear Jn~Anam
from Sri Bhagavath RaamAnuja Yatheendhrar and afterwards obtained as
UpAyam the sacred feet of Hari , which have uninterrupted sambhandham with 
MahA Lakshmi . As a result , adiyEn is freed of fears from SamsAric  terrors .
In this state of mind , adiyEn is starting the eulogy of the Lord with the 
powerful
and beautiful shoulders residing at ThirumAlirumchOlai . adiyEn has a reason 
for engaging in this sthuthi of the Lord . adiyEn wishes to see once again 
the sacred feet of Bhagavath RaamAnujA and seek this as the Phalan for 
this Sthuthi about Azhagar .

ThirumAlirum ChOlai KshEthra VisEshams
**********************************************************
PerumAL is known as Azhagar or MaalalankArar . ThAyAr is Sundaravalli .
VimAnam is Somasundara VimAnam . The river flowing thru the Sthalam
is Noopura Gangai or SilampARu . This river is recognized as having risen from
the Silampu of the Lord durig ThrivikramAvathAram . Uthsavar is made up
of Aparanji Tangam , the highest Quality Gold . Noopura Gangai has 
the softest of waters and enhnaces the glow of the Lord after Thirumanjanam.
The mountain surrounding this dhivya dEsam is Vrushabha Giri. Sthala 
Vruksham is Sandal tree . BhagavAn is prathyaksham to Malayadhwaja 
Paandyan and Dharma Devathai . The mountain is full of leafy groves
(Solais ) and is known in Sanskrit as " Vrusha ShaNDamaya adhri or
Solai Malai .

The Lord of this dhivya dEsam is known as " CharaNArTi Jana pravaNa
dhiyan " or one who is deeply involved in the protection of those , who
have sought His protection as SaraNAgathAs . AzhwAr has saluted Him
as "athir kural Sankhatthu Azhakar " or one who chases away the enemies 
of His devotees through the  resounding dhavani of His Conch . KurEsar
salutes the Lord known for His frightening conch dhvani as : bhidhritha-
saptha lOka suvisrungala  sankharavam " . KurEsar recognizes that sound
from the Lord's conch as the one that shatters the seven worlds without
hindrance . KurEar performs his prapatthi to that Saadhu Rakshaka Lord :
" Tamm Harim SaraNam upayAmi ". 

Through the first few slOkams , KurEsar describes the extraordinary
natural beauty of this dhivya dEsam and then shifts to the celebration of
the avayava soundharyam of the Lord .

The Fourteenth slOkam of Sthavam : Lord's Beauty & SubhAsrayam
****************************************************************************************
PeethAmbharam varada Seetala dhrushtipAtham
     aajAnulamBi-bhujam aayathakarNam Samm
Sriman mahA Vanagireendhra  nivAsa-dheeksham
     Lakshmeedharam kimapi vasthu mamm Aavirasthu 

(Meaning) : adiyEn prays to the indescribable Supreme Being 
residing eternally at ThirumAliruchOlai ( Vanagireendhra
nivAsa dheeksham ) and having MahA Lakshmi on His chest 
(Lakshmeedharam) . May that mysterious vasthu appear before 
adiyEn ( kimapi vasthu mama Aavirasthu). He is the One adorning 
the yellow silk garment ( Peetha amBharam) and is the grantor of 
boons ( Varadhan) . He has cool and compassionate glances 
(SeethaLa dhrushtipAtham). His hands extend down to His knees
( AajAnuBaahum). His ears are beautiful (Aayatha karNa paasam).
and extended . He is celebrated as "Srimann " because of His
perrenial association with MahA Lakshmi .   

This is Sripathy Roopa DhyAanam according to commentators .
Creation , protection dissolution and Moksham of the beings of 
the world originates from this Lord ( Jani jeevana apyaya vimukthaya:
yatha: ithi Sruthi sirasu gheeyathE ) according to the Upanishads.

KurEsar performs his SaraNAgathy to Him , who has the lotus soft eyes
and is matchless with MahA Lakshmi on His chest and is nectar like
to experience ( nisthulyAdhikam adhvitheeyam amrutham PuNDareeka
YeekshaNam PrArooDa Sriyam , VanagirE: kunjOdhitham Sundaram
AasrayE ) in the 16th slOkam . He incarnated as archA moorthy
amidst the Vana Giri and is matchless ( adhvitheeyam ); He has no
equal or superior ( nisthulya adhikam ) . The Lord is saluted as 
KunjOdhitha Sundaran ( The Azhagan , who incarnated amidst 
the dense green groves of Vrushabha Giri) .

Vedic salutation with Sruthi Vaakyams ( 17th SlOkam )
**********************************************************************
pathim visvsayAthmEswaram ithi Param Braham Purusha:
    Param jyOthis-tatthvam Paramapi cha NaarAyaNa ithi
Sruthi: BrahmEsAdheen tadhudhitha vibhUtheen gruNathee
    yamm-Aaha-AarUda Sree: Sa Vanagiri dhAmaa vijayathE 

The jyOthi seen at Vana Giri is the Lord of the world (Viswasya Pathi) ; 
He is the Lord for Himself ( AathmEswaran)  . He is Parama Purushan and 
Param JyOthi and is revered as NaarAyaNa Para Brahmam . Brahma ,
Sivan and the other dEvAs attain their riches from Him according to
Vedam . The Lord of Vanagiri shines in this resplendent manner 
( " NaarAyaNa Param Brahma Tatthvam NaarAyaNa : para: , Purusha 
yEvEdham sarvam " are the respective Sruthi passages ). He is the indweller
of all Tatthvams from Pruthvee to AathmA ( Ya: PruthivyAdhi AathmAntham 
tathva nikaram tath antharyAmi ). Those Tatthvams are under His control
and they do not know Him (tEna avidhitha: BhagavAn niyamayathy).

In the next few slOkams , many SaasthrArTams are linked to the Lord of
Vana Giri . He is recognized as BhUma GuNa Visishtan as per BhUma 
VidhyA of ChAndhOgyam .

The 21st SlOkam is an essence of the nectar of the cardinal doctrines of 
Sri VisishtAdhvaitham.Many siddhAnthams of Sri BhAshya adhikaraNams 
are linked together here to celebrate the Vaibhavam of Lord SundarabAhu 
of Vana Giri .

The 25th SlOkam is a celebration of the auspicious kalyANa guNams
of the Lord along the lines of AchArya RaamAnujA in his SaraNAgathy
Gadhyam :

souseelya-Aasritha vathsalathva mrudhuthA souhArdha sAmyArjavai:
   dhairya sTairya suveerya Sourya kruthithA gAambheerya chAthuryakai:
soundaryAnvitha soukumArya samathA lAvaNya mukhyai: guNai:
    DEva: SrI: tarushaNDa saila nilayE nithyam sTitha: Sundara:

The auspicious kalyANa guNams of Azhagar saluted in this slOkam  are
( the detailed ommentaries on the guNams are to be found in Swamy Desikan's
commentary on SthOthra Rathnam of Swamy AaLavanthAr ) :

Souseelyam = mingling with all including those of lower status.

Aasritha Vathsalyam = great affection for all those , who sought His refuge .

mrudhathA = (being of )soft heart .

souhArdham= (having) good disposition towards all

Saamyam = attainability by all

Aarjavam =  of righteous conduct 

dhairyam = demonstrating courage , fearlessness

sTairyam = having unshakable resolution to fulfil His sankalpam

suveeryam = didplaying bravery to fight many enemies at the same time

Souryam = showing Courage to attack the enemy by bringing war to his home

kruthithA  = having Joy in placing those who sought refuge at high positions

Gaambheeryam = demonstrating Majesty inn execution of His deeds  

ChAthuryam =  displaying cleverness in handling matters

guNaa: = having many dhivyAthma savroopa guNams

soundharya anvitha soukumAryam  = possessing Combined Beauty of 
individual limbs , which are tender  

samathA = displaying proportionate dimension among limbs

LAvanyaM= possessing integrated  beauty of all the limbs 

Mukhya guNA: = having all other dhivyAthma svaroopa guNams

Deva: Sundara: SrI Tarusaila shaNDa nilayE nithyam sTitha: = 
Thus stays the Beautiful one of Vana Giri adorned by all these
innumerable auspicious attributes who showers His anugraham
on His devotees and stays permanently at Vana Giri . 

In the 29th slOkam , KurEsar reminds us that Azhagar forgives 
all the sins of those , who seek His protection thru SaraNAgathy
in one second ( Sundara: sannathyA KshaNAth kshamathE ).
Such is His magnAnimity . He is the shady tree for those who have
suffered from the scorching heat of SamsAram ( nivAsa VrukshO:
SaadhUnAm) . 

The 36th slOkam is a salutation to the weapons found on the Lord's
ThirumEni (Sarva PraharANAyudha: TasmAth Sundara: ) .

The 37th SlOkam is a grand celebration of the Lord's AabharaNams
that derive beauty from Him . Of the siras ( UtthamAngam) adorning
the beautiful crown symbolizing soverignity , KurEsar exclaims :
" Pariparha Kireeta Raajam Sundarasya utthamAngam Sundaram !  "

>From the 38th to the 68th SlOkam , KurEsar describes in a brilliant manner 
the soundharyam and uniqueness of each of the limbs of the Lord from 
His Kesam to Paadham with specail emphasis on the mighty Shoulders
and  the sacred PaadhAravindham.

Attention now shifts to the soundharyam and kalyANa guNams of
the Lord's Ubhaya NaacchimArs and nithya sooris like Aadhi Seshan ,
Garudan , VishvaksEnar , dhvAra PaalakAs and the BhOgOpakaraNams 
described in Sri Vaikunta Gadhyam of AchArya RaamAnujA (69 to 80th SlOkams).

DasAvathArams taken by Azhagar are eulogized next ( 81 to 116th slOkams).

The next three slOkams point out that those at Thirumala , Hasthigiri and 
Srirangam are the same as Azhagar of ThirumAlirumchOlai .

In the final four slOkams , KurEsar seeks the boon of reunion 
with his AchAryan at Srirangam and to grow the Sri Ranga Sri 
at that dhivya dEsam .

Let us enjoy now the last two slOkams (131 and 132nd sOkams
of this sthavam  :

Prayer for the growth of Sri Ranga SrI at ThirumAlirum ChOlai (131st SlOkam)
**************************************************************************************************
 
KaaruNyAmrutha VaaridhE ! VrushapathE hE ! sathyasankalpana !   
    SrImann! Sundara ! yOgyathAvirahithAn uthsArya sadhvathsala!
KshAmyan saadhujanai: kruthAmstu nikhilAn yEvApachArAn kshaNAth
    tadhbhOgyAm anisam kurushva Bhagavan ! SrIranga-dhAma-Sriyam 

(Meaning) :( There are six visEshaNams for Azhagar in this slOkam ).
Oh Ocean of nectarine Mercy ! Oh King of Vrusha Giri , the embodiment of
dharmam ! Oh Omnipotent One , who completes whatever You will to do ! 
Oh Lord with the six guNams befitting Your title as BhagavAn !
Oh Lord showing Dayaa to the Saadhu Janams ! Oh Beautiful One !
Oh Lord with MahA Lakshmi on Your chest ! Please chase away 
the unfit from Srirangam and bear with the unconscious  apachArams 
of Your servants there and be pleased to grow further and further 
the wealth (Vaidhika SrI ) of Srirangam always !  

NaicchyAnusandhAnam of KurEsar ( 132nd slOkam)
*******************************************************************
    idham bhUyO bhUya : punarapi cha bhUya: punarapi 
    sphuDam vij~neepsyAmeethyagathi: aBhudhO ananya SaraNa:
    kruthAgA dhushtAthmA kalushamathi: asmi ithyanavadhE:
    dayAyAsthE pAthram VanagiripathE ! Sundarabhuja !

VanagiripathE : = Oh Lord of Solaimalai !

Sundarabhuja: = Oh Lord with beautiful shoulders !

agathi : = adiyEn with no other refuge 

aBhudha: = adiyEn with little Jn~Anam

ananyasaraNa: = adiyEn with no recourse except You as my protector

idham = adiyEn with above deficencies

sphuDam = clearly

vij~neepyasmi = appeal to You .

bhUya: bhuya: bhUya: = again , again and again

punarapi punarapicha = (after You correct me) , adiyEn accumulates 

kruthAgA = terrible  sins

dhushtAthmA = (and)  is of despicable disposition .

kalushamathy: = (adiyEn) is of agitated mind .

asmi ithi = because adiyEn has this pitiable qualifications ,

tE = You , the Lord of Vana Giri ( should make me the object of)

anavadhE: = Your limitless 

dayAyA: = compassion.

pAthram  asmi = adiyEn is a deserving object for Your immeasuarable Dayaa .

KurEsar follows the path shown by Swamy NammAzhwAr in expressing 
his NaicchyAnusanthAnam . AzhwAr said : " NeesanEn niRaivonRilEn , 
nORRa nOnbilEn , nuNNaRivilEn , puhalonRilla adiyEn " . KurEsar also
remembers the famous naicchyAnusandhAna slOkam of Swamy AlavanthAr
in SthOthra Rathnam " amaryAdha: kshudhra : " while pointing out his own
inadequacies . KurEsar invites Azhagar's attention with the prayerful request:
" Sundarabhuja! tE dayayaa: pAthram asmi " . Through the SaraNAgathy
address to Azhagar , KurEsar instructs us about the way to approach
SarvEswaran at ThirumAlirumchOlai .

For all of us , the four slOkams ( 1 ,25 , 131 and 132 ) are important ones 
to include in our daily prayers for seeking the blessings of Sriman NarayaNan .

adiyEn will conclude the section on the visit to Vana Giri for AkkAravadisil
SamarpaNam later in the day and get ready to cover the visits to ThirumOhUr ,
SingapirAn temple at Aanai Malai and ThirukkUdal Azhagar Sannidhi ,
where PeriyAzhwAr's PallANDu was born .

Sri SundarabAhu ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan KOil VaradAchAri Sadagopan









    



   
   
   
    


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