Fw: SrI SundarabAhu Sthavam : Part IV (SlOkams: 11-15 )

[Guest guest]

SrI:

 

Dear BhakthAs of SundarabAhu PerumAL of ThirumAlirum ChOlai :

 

We will study the SlOkams 11-15 of SundarabAhu Sthavam today.

 

SlOkam 11

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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:

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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 ):

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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 :

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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)

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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