- SlOkam 13:
- SlOkam 14:
- SlOkam 15:
brunghee gAyati hamsataaLa nibhrutam tat pushNati kOkilAapi
udgAyatyatha valli tallajamukhAt aasram madhu syandate |
nisspandastimitA: kurangatataya: Seetam SilAsaikatam
sAyAhne kila yatra sundarabhuja: tasmin vanakshmAdhare ||
Meaning:
Lord SundararAjan presides over the Solai Malai, where the female bees sing ThiruvAimozhi in consonance with the beat (taaLam) associated with the gait of the Swans (hamsa taaLa nibhrutam bhrungee gayati). The female nightingale takes the cue from the song of the bee and loudly joins in the ongoing song. The delicate creeper listening to these beautiful songs shed tears of joy from its flower bunches in the form of sweet honey. The assembly of deers listens to this music and become immobilized and closes their eyes in enjoyment. The hot sand dunes and the granite slabs become cool from the effect of this music. At the sandhyA kaalam (evening), all these extraordinary events take place at this divya dEsam, where Lord SundararAjan has His abode. Such is the Vaibhavam of Solai Malai!
peetAmbaram varada-Seetala drushTipAtam
aajAnulambibhujam aayata karNa paaSam |
SrIman mahA vanagirIndra nivAsa deeksham
lakshmIdharam kimapi vastu mamAvirashu ||
From this slOkam onwards, the VedAnthic doctrines will be the focus of Swamy KurEsar. He starts with the salutation to the divya MangaLa vigraham of Lord SundararAjan here.
Meaning:
May the Supreme Lord appear before adiyEn with the yellow silken garment! (peetAmbharam) around His waist, with His merciful eyes granting our desired boons, with the arms extending all the way to His knees , with His beautiful, long and auspicious ears and with MahA Lakshmi residing on His chest! May the Lord, who is beyond description by mind or speech and who has taken Vana Giri as the divya dEsam for His permanent residence bless adiyEn with His appearance!
jani jeevana apyayavimuktayO yatO
jagatAmiti SrutiSirassu geeyate |
tadidam samasta duritaika bheshajam
vanaSaila sambhavam aham bhaje maha: ||
Meaning:
adiyEn has the sevai of the Supreme JyOthi of Vana Giri, who is the precious medicine for the illness of SamsAric afflictions, who is declared by the Upanishads as the root cause of the birth, sustenance, MokshAnugraham and the dissolution of the Universe and its beings.
Commentary:
Upanishads and Geethai celebrate the Lord being the sole cause of the birth (jani), sustenance (jeevanam), destruction (apyayam) and Moksham (vimukti): “tamevam VidhvAn amruta iha bhavati” declares Purusha Sooktham. In Geethai, our Lord says: “aham tvaa sarva paapepyO mokshayishyAmi maa sucha:”
Maharishis have stated: “mokshadhO bhagavAn VishNu:, mokshmicchet janArdhanAt”. PeriyAzhwAr reminds the Lord of ThirumAlirumchOlai standing as the great medicine for samsAric illness:
ippiRavi yennum nOykku maRunthu aRivArumillai;
marutthuvanAi ninRa MaamaNi VaNNaa! maRu piRavi tavirat
tirutthi unn KOil kadaippuhappey ThirumAlirumchOlai YenthAi!எருத்துக் கொடியுடை யானும் பிரமனும் இந்திர னும்மற்றும்
ஒருத்தரும் இப்பிற வியென்னும் நோய்க்கு மருந்தறி வாருமில்லை
மருத்துவ னாய்நின்ற மாமணி வண்ணா மறுபிற விதவிரத்
திருத்திஉங் கோயிற் கடைப்புகப் பெய்திரு மாலிருஞ் சோலையெந்தாய்.
Azhwar states here that neither Sivan, nor BrahmA or Indhiran know about any medicine for the cruel SamsAric illness. Oh Lord of ThirumAlirumchOlai! You stand as the medicine and Doctor prescribing it. Please cure me of the SamsAric illness and bless me with freedom from the cycles of births and deaths and grant me entry into your Supreme abode! He is Bhava oushadham (medicine for SamsAram). The source pramANam for considering BhagavAn as the curative medicine for SamsAram is provided by the Veda Manthram: “bhishakttamam tvAm bhishajAm vruNeemahe”.
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