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Oppiliappan List Archive: Message 00035 May 2005

 
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SrI:
 
Dear BhakthAs of SundarabAhu  PerumAL of ThirumAlirum ChOlai :
 
We will study the SlOkams 22-23 of SundarabAhu Sthavam today .
 
SlOkam 22
***************
Gunajam guNinO hi mangaLathvam
pramitham pratyutha yathsvaroopamEtya
tamananta  sukhAvaBOdha roopam
vimalam SundarabAhum aasrayaama:
 
Introductory Comments: This slOkam is modelled after
KurEsar's slOkam ( guNAyattham) in Sri VaradarAja Sthavam
and the slOkam ( Sarvasya chaiva hi) in AthimAnusha Sthavam .
 
The above two slOkams and this slOkam cover the vishayam
commented upon by SrI BhAshyakArar in the JanmAdhyadhikaraNam
of His SrI BhAshyam : We praise a human being  as GuNasaali to indicate
that he has auspicious guNams and anushtAnams .  In the case of BhagavAn ,
the situation is opposite . There is no glory for the Lord because of the links to
the auspicious guNams . On the contrary , the guNams attain their glory because of
association with the Lord . This situation in loukeekam is similar to the case , 
where the money accumulated by a unpious man that gets spent on ungodly
projects . In that case , we conclude that his wealth did not have the good fortune
to be spent on auspicious kaimkaryams and therefore it has dhurbhAgyam .
When the money reaches a human being , who is adhering to the injunctions of
Bhagavath Saasthrams and he spends the accumulated wealth on sath kaimkaryams ,
then we say that the wealth had the soubhAgyam of being spent on auspicious
projects to gain eminence .
 
That is what KurEsar says : " GuNina: mangaLathvam guNajam pramitham hi " .
The pramANams point out that the guNmas through their attachment to a man
makes him earn the name of guNinan ( GuNasaali) . In the case of the Lord ,
the guNams have the  reverse effect . They do not increase His MangaLathvam .
The guNams attain instead mangalathvam through their association with the Lord
( Yath Svaroopam yEthya pratyutha pramitham ) . The situation is opposite
in the case of the guNams that get linked to the dhivyAthma Svaroopam of
the Lord .GuNams now gets elevated due to their links to the Lord and not
the otherway round .
 
In the 3rd and the 4th line of this 23rd slOkam , KurEsar states that he has
taken refuge at the sacred feet of that SundarabAhu PerumAL of ThirumAlirumchOlai ,
( SundarabAhum AasrayAma: ) , who  is devoid of any deficiencies ( Vimalam)
and possessing the dhivyAthma svaroopam noted for its limitless bliss and
Jn~Anam ( Tamm anantha sukha avaBOdha roopam vimalam SundaraBAhum
aasrayAma:) .
 
Our Lord's guNmas are thrividha ParicchEdham ( not limited by dEsam , Kaalam 
and Vasthu) . Therefore they are " anantham " . His Svaroopam is aanandha mayam .
Jeevan does not come anywhere near the Lord in these aspects . He is "amalan aadhipirAn ,
and Vimalan" . The Lord does not have the dhOshams and aj~nAnam like us . KurEsar
addresses the Lord as Sundara Baahu to indicate that the Lord of this dhivyAthma
svaroopam , where the guNmas become ennobled has a dhivya MangaLa vigraham
as well with sundara ThOLL (Beautiful shoulders). This reference to one of His
beautiful limbs sets the stage for the coming slOkams dwelling on His dhivya
MangaLa vigraham .   
 
The metre for this slOkam is Vasantha Maalika .
 
SlOkam 23
**************
athipathitha avadhi sva-mahimaanubhavaprabhavath-
    sukha krutha nistaranga jaladheeyitha nithya dasam
prathibhaDamEva hEya nikarasya sadhA apratimam
    Harimiha SundarAhvam upayAmi VanAdhritaDE
 
Extended Meaning of SlOkam 23
******************************************
adiyEn has sought the refuge of the Lord of ThirumAlirumchOlai  .
He is SaakshAth Hari with the name of Sundaran ( Azhagar) here .
The name Hari is acquired by the Lord because the Lord swallows
the whole world to protect them ; The name Hari comes from the root " Hr"
to take away .
 
The PaancharAthra and VaikAnasa Samhithais ( Bhagavath Saasthrams)
describe the state of the Lord in to two categories: NithyOdhitha dasai 
and SaanthOdhitha Dasai. The current slOkam deals with the NithyOdhitha
dasai of the Lord . In this dasai , the Lord reflects on  His  limitless , auspicious
attributes and stays still like the waveless ocean ." AathmAnam VasudEvAkhyam
chinthayan , nithyam nithyAkruthidharam " is one of the PramANams here . This
NithyOdhitha, SaanthOdhitha dasais are displayed in all the five roopams of the Lord:
Para-VyUha -Vibhava-Haarta nd Archaa . Enjoying the archai of VaasudEvan at
ThirumAlirumchOlai , KurEsar realtes to His nithyOdhitha dasai  in this slOkam.
The first two lines of this slOkam deal with the salutation to the nithyOdhitha dasai:
 
" athpathitha avathi sva-mahimA anubhava prabhavath
   sukha krutha nistaranga jaladheeyitha nithya dasam " 
 
In the 3rd and the 4th lines of this slOkam , KurEsar salutes the state
of the Lord , which is always the opposite of the assembly of inauspicious
guNmas that needs to be rejected ( sadhA hEya nikarasya prathibhaDamEva ).
This  Lord has no equal ( yeppOthum Tann oppArillappan= sadhA yEva
aprathimam ) ." na TathsamascchAbhyadhikasya dhrusyatE ) .He is the Hari
( Hari: harathi PaapAni) adorning the name of Sundaran at the dhivya dEsam of ThirumAlirumchOlai . adiyEn has sought the refuge of this Vana Giri NaaTan :
 
" prathibhaDamEva hEya nikarasya sadhAapratimam
   Harimiha SundarAhvam upayAmi VanAdhritaDE "   
   
Swamy KurEsar ThiruvadigaLE SaraNam
SrimathE SrIvaNN SaThakOpa NaarAyaNa YathIndhra MahA DesikAya Nama:
Daasan Oppiliappan KOil VaradAchari Sadagopan


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