- SlOkam 55:
- SlOkam 56:
- SlOkam 57:
SrImadvanAdripati pANitala abjayugmam
ArUDhayo: vimala SankharathAngayo: tu |
eka: abjamASrita iva uttama rAjahamsa:
padmapriya: arka iva tatsamita: dvitIya: ||
This Slokam focuses on the Sankham and Cakram adorning His hands.
Meaning:
The two upper palms of TirumAlirumcOlai EmperumAn’s hands is compared here by KUresar to Lotuses. On each of these palms are the Sankham and Cakram. The Sankham who ascended the left palm first acts like a Raaja Hamsam that has seated itself on the Lotus (Palm). The sudarSana cakram stays on the other palm as the sUryan, who has great fondness for lotus (padma priya: arka iva bhAti). The relationship of the palms (lotuses) to the two weapons of the Lord is conceptualized here. The significance of the Conch pAncajanyam ascending one palm first is to indicate that the Lord is the grantor of Moksham (Moksha Pradhan). The ParamasamhitA passage points out in this context: “srshTi bhIjam tathA padmam, cakram sthiti nibandhanam, gadhA samhAra bhIjam tu Sankham mukti nibandhanam”. PeriyAzhwAr and ANDAL salute the two weapons ascending on to the palms of the Lord this way: “urakamellaNaiyAn kayyil uRai Sankham pOl maDa annam” (PeriyAzhwAr–4.4.4) and “senkaTkarumEni vAsudEvanudaiya ankait-talamEri annavasam seyyum SankaraiyA” (ANDAL, nAcciyAr tirumozhi, 7.7). Regarding the Cakram ascending the palm of the hand of the Lord, ANDAL observes: “UzhiyAn kaittalat-tiDaril kuDiyEri”.
lakshmyA: padam kaustubha samskrtam ca
SrIvatsa bhUmi: vimalam viSAlam |
vibhAti vaksha: vanamAlayA ADhyam
vanAdrinAthasya susundarasya ||
This Slokam celebrates the Vaibhavam of the Lord’s chest, the seat of many auspicious things in a collective way.
Meaning:
The divine chest of the most beautiful VanAdrinAthan is the abode of MahA Lakshmi (susundarasya vaksha: lakshmyA: padam); it is adorned by the Kaustubha gem (kaustubha samskrtam); It is also the place of residence of the divine mole named SrI Vatsam. It is broad (viSAlam) and blemishless (vimalam). Vaijayanti (vana) mAla fills this chest as well (vanamAlayA ADhyam ca). MahA Lakshmi sought the chest at the time of avatAram during the churning of the Milky Ocean and stays there without parting even for a fraction of a second (“akalakillEn iRaiyum enRu AlarmEl mangai uRai mArbA”). He is therefore known as “tiruvAzh mArban and pUvAr tirumAmakaL pulkiya mArban”). Kaustubham, the gem is the abhimAna devatai for the jIvan and the Lord’s chest adorning it is saluted as “kuru mAmaNip-pUN kulAvit-tikazhum tirumArbhu”(PeriAzhvAr tirumozhi 1.3.10). SrI Vatsam is a mole or the welt from Bhrgu Maharshi’s apacAram. Vana mAlai is made up of forest flowers and is the abhimAni devatai for both nitya and lIlA vibhUti-s.
saundarya amrtasAra pUraparivAhAvarta gartAyitum
yAta: kinca virinca sambhavana bhUmi ambhoja sambhUti bhU: |
nAbhi: Sumbhati kumbhikumbhanibha nirbhAta stanasvarvadhU
sambhukta drumashaNDa Sailavasate: ArUDha lakshmyA hare: ||
Here, KUresar describes the beauty of the nAbhi of the Lord.
Meaning:
The nAbhi of the Lord is the place of origin of the Lotus (ambhoja sambhUti bhU:) on which Brahma was created (virinca sambhavana bhUmi). It is His seat of residence as He engages in srshTi kAryam on command from the Lord of TirumAlirumcOlai (ArUDha lakshmyA hari). The nAbhi looks like a whirlpool in the nectar of saundaryam of the Lord and has reached a state of a great canyon. This seat of residence of Azhagar (drumashaNDa Saila nAthan) with the beautiful nAbhi is admired by the deva strI-s like RambhA, MenakA and others (svarvadhU sambhukta vanAdri) with breasts equal in size to the mastakams of the elephants (kumbhikumbha nirbhAta stana svarvadhU). They take bath in the auspicious springs in and around Azhagar malai and worship their Lord of TirumAlirumcOlai.
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