SrI:
Dear BhakthAs of Sundara Raaja
PerumAL of ThirunAlirum ChOlai :
adiyEn will cover the first ten
slOkams of Swamy KurEsar about
Lord Sundara Baahu ( KaLLazhagar )
today .
SrImanthou Hari CharaNou samAsrithOham
Sriraamaavaraja Muneendhra
laBdha bhodha:
nirbheeka: tatha iha SundarOrubAhum
sthOshyE taccharaNa
vilOkanAbhilaashee
(Meaning ) : adiyEn , who has been blessed to
recieve clear Jn~Anam about
the Tatthva Thrayams from Bhagavath RaamAnuja
Yatheendhrar ; adiyEn is
therefore holding the sacred feet of Hari
NaarAyaNan with nithya sambhandham
( eternal links ) to SrI Devi ; as a result of my
SaraNAgathy , adiyEn is freed from
the fear about the mighty and
sorrowful ocean
of SamsAram . adiyEn is
going
to eulogize now the Lord of ThirumAlirum
ChOlai -- known for His beautiful
and strong shoulders-- for the purpose of gaining
the darsana soubhAgyam
of
His sacred Thiruvadi .
(Commentary ) : This slOkam is a
moving celebration of Swamy KurEsar's AchArya Bhakthi
and his blessed status as one , who
has chosen Prapatthi at the Thiruvadi of Sri Hari
NaarAyaNan
as the UpAyam for Moksham . Swamy
KurEsar acknowledges that the AchArya Sambhandham
is the cause for all MangaLams and
expresses his gratefulness to his AchAryan by
acknowledging
that he gained clear Jn~Anam about
Tatthva Thrayam and rahasyArthams from Sri RaamAnujA
( SrI RaamAvaraja Muneendhra laBdha
BhOdha: ) . Afterwards , KurEsar describes that he
performed his Prapatthi at the holy
feet of Hari with nithya sambhandham to SrI Devi
( SrImanthou Hari CharaNa
SamAsrithOham ) . The direct result of his SaraNAgathy
made KurEsar free from the fear
(nirbheeka: tathA ) of the sorrowful SamsAric ocean.
KurEsar states that he is ready to
start his sthOthram of the Lord of ThirumAlirum chOlai
with mighty arms
for gaining the darsana soubhAgyam of His auspicious
Thiruvadi
( taccharaNa vilOkana abhilAshee
SundarOrubAhum sthOshyE ) . KurEsar wishes
to have the darsanam of what AzhwAr
saluted as "Thiruppolintha sEvadi ".
"SrImanthou Hari charaNou
SamAsrithOham " reminds us of the Poorva BhAgam
of Dhvaya manthram
.
SlOkam 2
*************
SundarAyudha bhujam bhajAmahE vrukshashaNDamayam
adhrim aasritham
yathra supraTitha noopurapagA theerTam arTitha
phalapradham vidhu:
(Meaning ) : We worship the Lord of ThirumAlirumchOlai , who has the
long
and beautiful shoulders . He has chosen as His place of residence ,
the mountain
with dense assembly of trees and groves and where the renowned
SilambARu's
( Noopura Gangai) sacred waters flow and grants every one , who takes
bath in it
their desired wishes .
( Commentary ) : When BhagavAn took
Thrivikrama AvathAram , Gangai flowed from the Silampu
that he was wearing around His
ankles following Brahma Devan's washing of the Lord's feet
.
That flow of water is known as
"SilampARu " and comes down from the hills around
ThirumAlirum Cholai. Sundara
Baahu PerumAl gets bathed in this SilampARu water .
Sundara Baahu PerumAL's archA
moortham is made up of aparanji Gold ( a very high grade
gold) and SilampARu theertham is
ideal for Thirumanjanam for the aparanji gold . Those waters of
SilampARu
are sacred due
to the association with BhagavAn's ankle ornament ( SIlampu)
and hence it
gives Ishta PrApthi for
those , who bathe in it .The Forests on the mountain slopes
around this dhivya dEsam are populated by fragrant trees like
Sandal , Akil et al .
Hence this mountain
( VrushAdhri ) is known
as Solai Malai . ThirumAl (Sundara Baahu)
stays here and
hence the dhivya dEsam is
known as "ThirumAlirum ChOlai " . PeriyAzhwAr
salutes
this Noopura Gangai as "
SilampARu ppayum tenn ThirumAlirum chOlayE " and His
dear daughter (ANDAL) salutes this
dhivya dEsam as " Santhodu Kaarahilum sumanthu
taDangaL poruthu vanthu izhiyum
SilampARudai MaalirumchOlai ". Thirumangai
AzhwAr enjoys the beauty of the
sandal trees , gems and peacock feathers being
brought down by the swift currents
of SilampARu from the mountain tops :
" Santhodu MaNiyum aNi mayil
tazhayu, thazhuvi vantharuvikaL niranthu
vanthizhi saaral MaalirumchOlai "
.
SlOkam 3
**************
Kvachith thvaritha gAminee kvachana mandha
mandhAlasaa
kvachith
skhalitha-vihvalaa kavachana phEnilaa
saaravaa
padanthyapi kila kvachith vrajathi noopurAhvaa
nadhee
Susundara bhujAhvayam
madhu nipeeya matthA yaTA
( Meaning) : This SilampARu has drunk the
intoxicating honey called SundarabAhu
and is descendng rapidly at some places and
moving leisurely at the other
places ; at some places , she is blocked by
boulders and causes whirlpools and yet
at other places , She is full of foam and is
making a lot of noise as she flows
down ; elsewhere , she takes the form of a
mountain stream (aruvi) .
(Commentary ) : Poets frequently compare
the rivers to women in all their moods .
If a woman has drunk any wine , her moods get
accentuated . The lady with
the name of SilampARu ( NoopurAhvaa Nadhee ) has
drunk the Madhu known as
SundharabAhu ( Susundhara bhujAhvayam madhu
nipeeya) and has become
intoxicated ( matthA yaTA ) . This Madhu arose
from the sambhandham with
the Lord's sacred feet . As a result of partaking
that Madhu , Noopura Gangai
rushes down from the mountain at some places and
at other places , she moves
with a slow gait . Elsewhere , she flows(
moves ) noisily . Other places , She comes
down as
swiftly descending aruvi ( water falls) .
SlOkam 4
**************
udhadhiga mandharAdhri maTi manTana
laBdhapayO--
madhura
rasEndhirAhva sudha sundaradhO: parigam
asaraNamAdhrusAthma saraNam
SaraNArTinajana--
pravaNadhiyam
bhajEma tarushaNDa mayAdhri pathim
(Meaning) : Let us enjoy the
darsanam of the Lord of ThirumAlirum chOlai ,
who is the refuge for those like
adiyEn , who have no other recourse ; He
is deeply attached to the all ,
who have performed SaraNAgathy
at His sacred feet . Let us
enjoy the Sevai of this Lord with beautiful arms and
shoulders , who churned the Milky
ocean with Mandhara mountain as
the churning rod and using His
own powerful hands
to acquire the essence of
that milky ocean (i-e)., the
nectar known as MahA
Lakshmi .
(Commentary ) : Our Lord churned the Milky ocean .
Every one present there
thought our Lord was churning to release the
simple nectar for the DevAs . He had
some thing else in mind : "ViNNavar amudhuNa ,
amudhil varum PeNNamudhu
uNDAn " . While the DevAs ate the nectar , our
Lord enjoyed the acquisition of
the Femenine nectar of Sri Devi . ANDAL celebrated
this leelai of the Lord this
way : " Mandharam nAtti anRu Madhurak-kozhumchARu
koNDa Sundarat-
thOLudayAn " . The celebration of the Lord of
ThirumAlirum ChOlai as
" SaraNrTi Jana pravaNa dhiyam " is a moving
tribute to the attachment of
the Lord to SaraNAgatha Janams. The
salutation to MahA Lakshmi as " PayO
Madhurasa IndhirAhva sudhi " ( the feminine nectar
, which is the essence of
the milk named Indhiraa ) is another beautiful poetic description
.
SlOkam 5
*************
Sasadhara-ringaNa-AaDyasikham
ucchikaraprakaram
timira nibha
prabhUtha tarushaNDamayam bramadham
bhidhuritha saptha lOka suvisrungala
sankharavam
vanagirim
aavasantham upayAmi
Harim SaraNam
(Meaning) : adiyEn clings
to the mOksha upAyam of Hari NaarAyaNan , who
has
ThirumAlirumchOlai
as the place for His
permanent residence ( Vanagirim aavasantham
Harim). This Supreme
Being is known for the unobstructed sound of His Paanchajanyam ,
which has
the power to shatter all
the seven worlds (
bhidhuritha sapthalOka suvisrunkhala
Sankaravam ) . This Vana
Giri ( ThirumAlirum ChOlai) has lofty peaks among which
the Moon roams .
These lofty
peaks are mistaken as the intense , dark groves that
this Vana Giri is famous
for.
(Commentary) : " Mathi tavazh kudumi
Maalirum ChOlai " is how AzhwAr describes
ThirumAlirumchOlai . AzhwAr
describes the Moon here as crawling like an infant between
the lofty peaks here . Thirumangai
sees the play between the Moon , the tall Mountain and
the dense green (dark) groves
this way : "
ThingaL nann maa muhil sEr ThirumAlirum ChOlai " .
KurEsar echos Thirumangai's
thoughts as " Sasadhara-ringaNa-AaDyasikham ucchikhara-prakaram "
as the first paadham of this
slOkam . In the second paadham , the echo of Swamy
NammAzhwAr's
Paasura passage is heard :
" mayal mihu pozhil soozh MaalirumchOlai" ( timira nibha
prabhUtha tarushaNDamayam
bhramadham Vana Giri ) . The Pozhils ( groves and froests)
cause the illusion because of the
darkness created by their density that they are the dark
green,
tall mountains . It is hinted that the tall trees nestling with each
other to form a canopy
and have shot upto the sky
and prevent the rays of Sun or Moon to penetrate down
below.
KurEsar was deeply immersed in the
enjoyment of AzhwAr's aruLiccheyalkaL and
echoed them quite often in his own
impeccable way in his Sthavams . The Third Paadham,
" bhidhuritha sapthalOka
suvisrunkhala sankharavam " is an echo of Poem passage,
"athir kural Sankatthazhahar " ,
which relates to the incident , when ThirumAlirum ChOlai
Azhagar sat in the Paandya King's
Tamizh Sangam as a
Scholar-poet ( Pulavar)
and examined the offerings at
that exalted assembly and blew His conch , when He
approved the work
prsented before the Tamizh Sankam .
KurEsar ThiruvadigaLE SaraNam
,
Daasan Oppiliappan KOil VaradAchari
Sadagopan
Yahoo! Groups Links
|
Home Page
http://www.ibiblio.org/sripedia |
oppiliappan-subscribe@yahoogroups.com To subscribe to the list |