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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