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Oppiliappan List Archive: Message 00204 Mar 2005

 
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SrI:
 
Dear BhakthAs of SundarabAhu  PerumAL of ThirumAlirum ChOlai :
 
We will study the SlOkams 6-10 of SundarabAhu Sthavam today.
 
SlOkam 6
*************
yatthunga-srunga vinashangi surAnganAnAm
    nyasthOrdhva puNDra mukha maNDana maNDithAnAm
dharpaNyabhUth dhrutham apanga sasAnka prushtam
    taddh dhAma Sundarabhujasya mahAn vanAdhri:
 
(Meaning) : The divya dEsam of ThirumAlirumchOlai , the consorts of the DevAs
flock to have SundararAjan's darsanam. They bathe in Noopura Gangai , adorn
Urdhva PuNDrams with the help of the mirror of Chandran (nyastha Urdhva PuNDra
mukha maNDana maNDithAnAm SurAngaNAnAm ) . The dEva mAthAs appear
to touch the Moon , hold it and fix their Urdhva PuNDrams with the help of
the Moon serving as the Mirror in the poet's imagination ( SurAnganAnAm dhrutham
apanka SasAnka prushDam dharpaNee abhUth ) .  Such is the greatness of
dhivya dEsam of ThirumAlirumchOlai( Taddh dhAma Sundarabhujasya
VanAdhri: mahAn ) .
 
(Commentary ) : The thoughts expressed in this slOkam are echos of number of
AzhwArs . For instance , PeriyAzhwAr salutes this dhivya dEsam and refers
to the Deva MaathAs taking bath in the Noopura Gangai and worshipping the Lord
( " SilampArkka vanthu DhaivamahaLirkaL aadum seercchilambhARu paayum tenn
THirumAlirumchOlayE" ) .  The union of the Moon with the Dhivya dEsam is celebrated
also by the AzhwAr as : " MalamaRu Mathi sEr MaalirumchOlai " .  Swamy KurEsar
is a Masterpoet and has demonstrated his poetic skills by setting the various slOkams
of His Sthavam in many lilting metres .This slOkam is set in Vasantha Tilakam metre.    
 
SlOkam 7
*************
yadheeya-sikharAgathAm sasikalAm thu sAkhAmrugA:
     nireekshya  harasEkharee-bhavanam aamrusantha: tatha:
sprusanthy na hi dEvathAnthara samAsrithEthi sphuDam
    Sa yEsha sumAhA-taru-vrajagiri gruham SrIpathE:
 
(Meaning) : There are many Monkeys ( SaakhA mrugA: ) on the hills
surrounding the dhivya dEsam . They are ParamaikAnthis (MaRanthum
puRam thozhaar ) and will not think of worshipping anyone but Srimann NaarAyaNan
in His archA form at ThirumAlirumchOlai . The ParamikAnthi monkeys see 
the Chandran on  the  third day of Sukla Paksham or KrishNa paksham
as a crescent Moon and stay away from that form of Chandran since that adorns
Siva"s head due to Daksha  Prajaapathi's curse .  The monkeys are on
top of the hill and can almost touch the crescent Moon with their hands 
but they refuse to do so because of the Moon's sambhandham with 
DevathAntharam . They can not do so because of their ParamaikAnthithvam .
 
(Commnetary) : The Moon during the third day of growth or waning is adjascent
to the tall peaks of the mountain and it is seen very close to them by the monkeys
as they sit on top of those peaks ( Yadheeya sikhara aagathAm sasikalAm nireekshya
SaakhA mrughA : ) . They reflect on the thrid day crescent Moon ( aamrusantha:
sasikalAm SaakhA mruga: ) . The monkeys decide not to extend their hands
to touch the Moon because of its dEvathAnthara sambhandham of  being adorned
by Lord  SivA in His Jadai to give Him the name of Chandra Sekharan (    SasikalAm
nireekshya , HarasEkharee bhavanam aamrusantha: SaakhA MrugA: ) . They do
not touch therefore the Moon unlike the Devasthrees in the previous slOkam .
This is clear (sphuDam) . Such is the glory of this VrushAdhri , the permanent
residence of SundararAjan because of the presence of ParamaikAnthis every where .
Only the Moon crescent of the third day has the dEvathAnthar dhOsham , not the full
Moon or astami chandran et al .The monkeys refuse to have contact with that
particualr Moon crescent .  
 
SlOkam 8
*************
SundaradhOr-dhivyAj~nA lambhana kaatara-vasaa-anuyAyini kareeNi
praNaya-kalaha samAdhi : yathra VanAdhri sa yEsha SundaradhOshNa:
 
(Meaning) : The male and female elephant couple roaming the VrushAdhri
mountain , the abode of the Lord , some times develop OOdal ( anger from
differences of opinion ) and seperate from each other .The male elephant
can not take the seperation and cries out to its partner that it is the Lord's
command for them to stay united and the female elephant heeds that command
and forgets its anger to rejoin her partner . Swamy KurEsar invokes this
picture of reunion of the elephant couple in this slOkam as visualized earlier by
PeriyAzhwAr in His ThirumAlirumchOlai Paasuram ( PeriyAzhwAr Thirumozhi : 4.2.5) .
Such is the glory of these mountains , where the power of the Lord is evident everywhere .
 
(Commentary) : The male elephant (KariNi ) following the angry female
elephant ( Kaatara vasaa anuyAyini) creates the end to their praNaya
kalaham ( love quarrel) by declaring that it is the divine command of
Lord Sundararajan to be togeether  and got reunited with the female
elephant ( DhivyAj~nA lampana praNyaja kalaha samAdhi :) . Such is
the greatness of the Mountain , where Lord Sundara Rajan resides . 
The chandas used in htis slOkam is VaidhALeeyam .
 
SlOkam 9
*************
Sa yEsha soundaryanidhE: dhrutha-sriyO
     vanaachalO naama sudhAma yathra hi
bhujangarAjasya kulasya gouravAth
     na khaNDithA: kuNdalina: sikhaNDibhi:
 
(Meaning) : On this Solai Malai 's hill (VrushAdhri) , the snakes (KuNDalina:)
as descendants of AdhisEshan (Bhujanga Raajan) , are not attacked by
the peacocks (SikhaNDibhi: ) , their natural enemies . Such a hill with
the celebrated name of ThriumAlirumchOlai malai is the auspicious residence
(Sudhama) of the wealth of Beauty ( Soundharya nidhi , Sundara Raajan ) ,
on whose chest resides MahA Lakshmi ( Dhrutha Sriya: = " yERu ThiruvudayAn" of 
ANDAL's NaacchiyAr Thirumozhi ) .
 
 (Commnetary ) : Sthala PurANam for this dhivya dEsam refers to the Lord mediating
to remove the traditional enimity between the Snakes and the Peacocks . Both respect
the Lord's presence here and desist from attacking each other . Both engage in Bhagavath
Kaimkaryam . The poetic meter used here is "PushpithAgraa" . 
 
SlOkam 10:
****************
Vrushagirirayam Achyuthasya yasmin
     svamatham alangayithum parasparEbhya:
khagapathy charaNou khagaa: sapanthE
    BhujagapathE : bhujagAsccha sarva yEva
 
(Meaning): This Solai Malai is a dharma Malai  , the mountain which
is the embodiment of Dharma . This dharma mountain belongs to
Achyuthan , who never abandons anyone , who has sought His refuge .
Here , all the birds ( Pakshi , Tiryank ) take a vow in the name of their Kula 
Pathi , PakshirAjan and get their wishes fulfilled by Bhaagavaan . Similarly ,
the Snakes take a vow in the name of their king , AdhiSeshan and have
their wishes realized . Such is the power of this mountain embodying Dharma
chosen as the seat of the residence by Lord Achyuthan ( Sundara Raja PerumAL) .
 
(Commnetary ) : The definition of "Vrushaa "  is : " VrushO hi Bhagavaan Dharma:  ".
This mountain is named Vrsuha Giri or the Dharma Svaroopa Giri . The Achyutha
naamam is chosen for Bhagavaan here because Vrusha Giri has no sambhnadham
with kshudhra dEvathais . The deep meanings of Achyutha Naamam underlying the Lord's
unfailing vow not to abandon anyone , who sought refuge in Him are emphasized here :
" yasmaanna chyutha-poorvOham AchyuthastEna karmaNA "  ( Other devathais will abandon
those , who sought in refuge in them but not Achyuthan , who practises the Achyutha
Tatthvam through His deeds ) . In Taathparya Chandrikai , Swamy Desikan defined
the Achyutha namam this way : " Aasrithan na chyAvayathi , atha chyuthOasya naasthi".
( Achyuthan never lets down any one , who sought His rakshaNam ) .  
 
KurEsar ThiruvadigaLE SaraNam ,
Daasan Oppiliappan KOil VaradAchari Sadagopan

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