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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