| 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 
 
 Yahoo! Groups Links 
 | ||||||||||||||||||||||||
| Home Page http://www.ibiblio.org/sripedia | oppiliappan-subscribe@yahoogroups.com To subscribe to the list |