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Sincere Thanks To:
1. SrI Srinivasan Narayanan for compiling, proof-reading and adding Sanskrit/
Tamil texts.
2. Nedumtheru SrI Mukund Srinivasan, www.srivaishnavam.com,
www.pbase.com, www.divyadesamonline.com, www.dinamalar.com as well as
many SwAmy kUresa bhaktas for their picture contributions.
3. Smt Jayashree Muralidharan for eBook assembly






NOTE: Please check out the beautiful pictures of swAmy kUresar at kUram
available at: http://www.divyadesam.com/photo-feature/sri-koorathazhwan/
swami-koorathazhwan.shtml
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C O N T E N T S 

Slokams 1 - 26 PDF
Slokams 27 - 30 3 – 7
Slokams 31 - 40 9 - 21
Slokams 41 - 50 22 - 33
Slokams 51 - 60 34 - 48
Slokams 61 - 70 50 - 65
Slokams 71 - 80 66 - 80
Slokams 81 - 90 82 - 96
Slokams 91 - 100 98 - 113
Slokams 101 - 110 115 - 131
Slokams 111 - 120 133 - 151
Slokams 121 - 130 153 - 171
Slokams 131 - 132 175 - 177
Nigamanam 177



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mozhiyaik kadakkum AzhwAn

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~l-+


(|ã6l4 ¬l¬)


(Vol 2)


For Vol 1, covering Slokams 1 to 26,
please see Ahobilavalli Series e-Book # 68 at:
http://www.ahobilavalli.org/ebooks_s8.htm


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SrI sundarabAhu perumAL

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SrI:
TANIYAN 
ïIvTsicûimïe _yae nm %i´mxImhe ,
yÊ´yôyIk{Qe yaiNt m¼lsU Çtam! .
SrIvatsacihna miSrebhyo nama uktimadhImahe |
yaduktaya: trayIkaNThe yAnti mangaLa sUtratAm ||

Dear BhaktAs of Lord SundarabAhu PerumAL of TirumAlirumcOlai:
In the year 2008, the Ahobilavalli E-book team released the first Volume of
SrI SundarabAhu stavam of SrI KUresar (68
th
E-boook at
www.ahobilavalli.org). We covered upto 26 Slokams there. In this volume we
are presenting the rest of the slokams of this beautiful stavam as the humble
samarpanam for swamy kUresar’s 1000th thirunakshatra mahotsava on the 3rd
of February 2010.
SLOKAM 27 
sda smSt< jgdI]te ih y>
àTy]†ò(a yugpd! Éuva Svt>,
s $†z}aninixinR ixStu n>
is< haiÔk… Ãe ;u ckaiSt su Ndr>.
sadA samastam jagat Ikshate hi ya:
pratyakshadrshTyA yugapadbhuvA svata: |
sa IdrSa j~nAnanidhi: nidhistu na:
simhAdri kunjeshu cakAsti sundara: ||

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In this Slokam, KUresar enjoys the principal guNam of J~nAnam among all the
ananta kalyANa guNams of the Lord.
Meaning/Comments:
Azhagar unlike us as Parabrhamam is able to directly see without eyes
(pratyaksha drshTi) and hear without the need for ears. He can run without
legs. This pratyaksha drshTi is well celebrated by the Upanishads. He is the
abode of such J~nAnam (IdrSa j~nAna nidhi:). At the same time, He shines in
the latA maNTapams of SimhAcalam (sundara simhAdri kunjeshu cakAsti) as a
treaure (nidhi) for us, who are akincanA-s (kaimudal aRRavaRkaL).











 

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SLOKAM 28 
9 H4 6 =l 4¬4l4 H±4-
Tl†|¹4¤lFB-7¹4lrB~4l-·
4l 5Bl =¬=-P¬4|F¤|6|44l-
BT-96l 5-9lT9T-94t4=-+
aiSvarya teja: bala vIrya Saktaya:
kIdrgvidhA: sundarbAhu samSrayA: |
ya: asau jagat janmalayasthiti kriyA:
sankalpata: alpAt upakalpayati aja: ||
In the previous Slokam, KUresar saluted the j~nAna guNam. In this Slokam, he
pays tribute to the rest of the five PradhAna guNams (balam, aiSvaryam, tejas,
Sakti and vIryam).
Meaning/Comments:
He says: This Lord of TirumAlirumcOlai without birth (aja:) carries out the
creation, sustenance and dissolution of this cetanAcetanAtmaka jagat with a
minimal effort (alpa sankalpam) on His part (ya: asau jagat janma laya sthiti
kriyA: alpAt sankalpta: upakalpayati). It is a trivial effort for Him. KUresar
wonders about the kalyANa guNams of the Lord and how He sets in motion the
various jagat vyApArams effortlessly. As sarveSvaran, His aiSvaryam is
immeasurable. His tejas does not need anything else for support. His balam lets
Him support any thing without being fatigued. His Sakti is the attribute of
being every thing (sarvam khalvidham brahma). His vIryam that sustains this
universe is matchless. KUresar hints at all these guNams and admits that they
are impossible to cover (sundarabAhu samSrayA: aiSvarya, teja:, bala, vIrya,
Saktaya: kIdrg vidhA?). How can we even begin to understand them. They are
vAcamA gocaram says KUresar.

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SLOKAM 29 
4tT-9l46¬l¬6l5|9 T H6l 4l4l¬ 6l4tT¬
4 !4 TF4 6¤l|4¤ FB66= ¹ rl |¬6tBlP|¬-·
HF6l7l|4r B B 6l4 9|¬6 77¬ B B¬ =+
B +t4l ¬P6 ¬Tlã+|¬|¹9F¤|94FB -7¹-+
yat kalpAyuta bhogata: api krSatAm yAyAt na tAvat phalam
yeshu ekasya tathavidhai: satatajai: amhobhi: utsImabhi: |
astAdau iha samsrtau upacitaiSchannam susannam janam
sannatyA kshamate kshaNAt vanagiri prasthapriya: sundara: ||
Meaning/Comments:
The Lord SundarabAhu desirous of residing at the foot hills of Vana Giri
(TirumAlirumcOlai) has another important guNam celebrated as kshamA
(forbearance and pardoning). When we build up the limitless sins through our
lives, which can not be neutralized even in the 10,000 Kalpams of Brahma
Devan's life time by experiencing their fruits, the Lord of Vana Giri destroys
them in a second, when these jIvans with countless sins prostrate before Him
and seek His sacred feet as their refuge. These sins are beginningless (anAdi)
and accumulate with out cessation. The jIvan is hidden under this mighty pile of
sins and goes round and round in the whirlpool of samsAram without any hope
for redemption. This jIvan is sorrow stricken. At this time, the Lord intervenes
in the case of those jIvans, who through the AcArya anugraham fall at the
sacred feet of SrI SundarabAhu just once and are freed thereafter of their
anAdi and ever growing bundle of sins.


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SLOKAM 30 
4=l6l4l 4l†Hl 4tF4¬l4-
9l7¬7l4l B |~6l 4l 5|9 Tl 5|9·
6=l6l4F6l†HF6tF4¬l4-
|V!4t4 + B -7¹l 4tB¬t4l6 +
yat jAtIya: yAdrSa: yat svabhAva:
pAdacchAyAm samSrita: yo api ko api |
tat jAtIya: tAdrSa: tat svabhAva:
Slishyati enam sundara: vatsalatvAt ||
In this Slokam, the Lord's vAtsalya guNam is saluted.
Meaning/Comments:
As PeriyAzhvAr reminded us: "kAdam palavum tirintuzhanRERkku angOr nizhal
illai, nIrumillai, un pAda nizhalallal". Without the comforting shade of the
Lord's sacred feet, there is no other redress for the samsAris; there is no
shade for them or thirst quenching water to get relief. His vAtsalya guNam
becomes the shady tree for the sAdhus (nivAsa vrksha: sAdhUnAm). His
vAtsalyam extends to devAs, humans, people of all levels of AcAram,
svabhAvams (Asuric or divine) and caste or creed. Once they make an effort
and reach the shadow of His sacred feet, all their troubles are over. Our Lord
takes the avatAram in their own jAtis, assumes the form like them, chooses
their svabhAvam and mingles with them (Slishyati) out of His parama vAtsalya
guNam and redeems them. "sundara: pAdacchAyAm samSrita: enam janam
vatsalatvAt, sa: Slishyati". This vAtsalyam of the Lord has been saluted as
"dosha tiraskAriNi prIti: " according to Swamy Desikan.

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The Lord’s sauSIlyam - Gajendra moksham

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SLOKAM 31 
|+rl+l =lt4l 4l ¬ HPT… H¬ 4l F4¬|¹6 -
9 Pl-4 4- T|¾är 6 TP|9 F4l7¬ T6-·
¬=-6 6 974 7 ¬ =¬9|6+l 6 -4P|9 4l
4+l|ã9F¤F¤- B PP H¹T B -7¹¬ =-+
nihIna: jAtyA vA bhrSam akuSalai: vA svacaritai:
pumAn vai ya: kaScit bahutrNamapi syAt aguNata: |
bhajantam tam paSyet bhujagapatinA tulyamapi ya:
vanAdri prasthastha: sa mama SaraNam sundarabhuja: ||
In this Slokam, KUresar salutes the sauSIlya guNam of the Lord of
TirumAlirumcOlai.
Meaning/Comments:
The Lord does not discriminate against anyone because of their kulam, jAti,
scholastic attainments, wealth, righteous conduct and responds with alacrity to
even those nameless ones as long as they seek Him at TirumAlirumcOlai and
perform their SaraNAgati at His sacred feet. This unfortunate person may be
of low birth (jAtyA nihIna:), durAcAram (akuSalai: svacaritan), lowly (bhrSam
nihIna:), muddled intellect (aguNata:), worthless as a blade of grass
(bahutruNamapi); once this nondescript person by the worldly standards
performs SaraNAgati at the sacred feet of SundararAjan, He treats them with
the same prIti as He treats one of the principal nitya sUris like AdiSeshan.
KUresar concludes this Slokam with a prayer: "May aDiyEn be blessed to seek
the protection of Lord SundararAjan's sacred feet" (vanAdri prasthastha: sa:
sundara bhuja: mama SaraNam bhavatu). The pramANam here is:

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T¹l¬l¹l 5|9 B4l Hl T 6Þl +l|F6T- 9 ¹l·
BPl~4 7l|77 4 ~&4l H¹'4 H¹T 4|7+
|+7l 9 |4|& 6 =-6 9¬l4l6 9¹PltP+-+
durAcAroapi sarvASI krtaghno nAstika: purA |
samASrayet Adidevam SraddhayA SaraNyam SaraNam yadi ||
nirdosham viddhi tam jantum prabhAvAt paramAtmana: ||













 

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SLOKAM 32 
9T TPñ=¬ Tl+ ¬4l|¬+-7
²†T |t44l|+|6 ¬ B -7¹7l |!T T !T ·
6 4 H6 |t4|6 |+4-6 P+l- ~ |6r
+ 4 9 4l= P+B¬l¬¹ ²t47lr+
ekaika mangaLa guNa anubhava abhinandam
Idrk tu iyAn iti ca sundaradoshNi krshNe |
te ye Satam tu iti niyantumanA: Srutirhai
naiva esha vAngmanasa gocara iti udAha ||
Meaning/Comments:
In the previous Slokams, KUresar saluted the many guNams of the Lord and
recognized that it is impossible to deal in detail and describe fully the
vaibhavam of each of these guNams and the bliss generated by enjoying them
(ekaika mangaLa guNa anubhava abhinandam Idruk, iyAn iti vaktum aSakta:). He
comes to the Upanishadic level of experience (yato vAco nivartante aprApya
manasA saha, Anandam brahmaNo vidvAn). He concedes that it is beyond his
power to describe the Lord's guNams and the bliss experienced. He also refers
to Srutis declaring this truth in a loud voice (Sruti: vAngmanasa gocara: iti
udAha hai).



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SLOKAM 33 
H-=9l7P¹|4-7¬l ¬+
9T9l|T6¬PV+9¬P ·
B -7¹l 6¬ =|P|-7¹l9|6
4|-79l4 4¹7 4+l|ã¬P +
abjapAdam aravindalocanam
padmapANitalam anjana prabham |
sundarorubhujam indirApatim
vandishIya varadam vanAdrigam ||
From here on, KUresar celebrates the saundarya vaibhavam of the Lord's
TirumEni.
Meaning:/Comments:
His sacred feet are soft and beautiful like a Lotus (abhja pAdam). His hands
and eyes also resemble the beautiful lotus flower in this regard (aravinda
locanam padma pANitalam). His hue is that of darkish blue like collyrium (anjana
prabham). His hands extend all the way to His knees. May aDiyEn have the
bhAgyam of prostrating before this generous boon-granting Lord of MahA
Lakshmi, who has reached TirumAlirumcOlai.
KUresar was born in a VaidIka grAmam (KUram) near Kaancipuram and was
devoted to the sevai of Lord VaradarAjan. Time and again, we will see Lord
VaradarAjan's TirumEni will appear before his eyes and KUresar will pay
tribute to Sri Varadan as in this case, even if he was standing before Lord
SundarabAhu at TirumAlirumcOlai.

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SLOKAM 34 
T+TP¹T6lV+ã4lTl
P¤+BP |t¤6Bl¹P ¬+l t¤P ·
=4|6 |TP|9 -9PF4 6 =l
4+|¬|¹+-7+B -7¹l 64lrl -+
kanaka marakata anjanadravANAm
mathana samutthita sAra melanottham |
jayati kim api rUpamasya teja:
vanagiri nandana sundarorubAho: ||
Meaning/Comments:
Oh SundarabAhu with beautiful and stout shoulders! Your TirumEni has an
indescribable hue made up of the blending of the essence of gold, marakatam
and collyrium. This unique kAnti outshines every other hue. This unique hue of
the Lord's TirumEni is known as "mayUra-kanTha-dyuti-hema". This is a
SreshTa lakshaNam according to sAmudrikA SAstram. This multihued color can
be seen on the neck of a peacock. In the case of the Lord, the gold color
component came from MahA Lakshmi. The color of the body of BhU PirATTi and
ANDAL is like Marakatam (greenish hue). The collyrium hue (dark bluish black
hue like the dark rainy season cloud) is the natural hue of the Lord.



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‘alankAra azhagan!”

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SLOKAM 35 
|T + F44 F4ltP|4¬ 9T ¬4+
HBl4¬Tl¹ ²6l|¹6l =+-·
4|¤ !T 4l¬ã P9'7P|'76
4+l¬¬ 4l 9|¹6- 9Bl¤4+ +
kim nu svayam svAtmavibhUshaNam bhavan
asau alankAra iti Irita: janai: |
vardhishNu bAladrumashaNDa maNDitam
vanAcalam vA parita: prasAdhayan ||
Meaning/Comments:
The Lord of this divya desam is known also as alankArar. PeriyAzhvAr salutes
Him as "azhagan alankAran". One wonders why He got the name of alankAran.
There are two reasons given for the origin of this name
 His tirumEni does not need any other AbharaNams to add beauty to Him.
The bhUshaNams and weapons gain their beauty by serving as alakAram for
Him. Hence, He is known as alankArar.
 The other explanation comes from the sandi: alam karoti iti alamkAra:.
alam means contentment and satiety. When one enjoys the sevai of this Lord,
our mind stays away from the enjoyment (alam karoti) of all vishaya sukhams.
That is why He is also saluted as "alankArar".



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SLOKAM 36 
B GF9H |+ t4 - T… B PB T… Pl¹lñB G7 -
B Bl ¬-\4 |7 -4l¬¹T¬T|7-4l4 ¤¬T -·
H¬Tl4 FB4 |+ ¬|76P¬Tl¹ ²|6 4-
BPl¹4l+ ¤¬ B 4+|¬|¹+l¤l 5F6 H¹TP +
sukhasparsai: nityai: kusuma sukumAra angasukhadai:
susaugandhyai: divyAbharaNagaNa divyAyudhagaNai: |
alankAryai: sarvai: nigaditam alankAra iti ya:
samAkhyAnam dhatte sa vanagirinAtha: astu SaraNam ||
Meaning/Comments:
There is a chapter in VishNu PurANam known as "astra bhUshaNAdhyAyam".
Here, the sUkshmam of all the weapons of the Lord representing one or other
tattvams is revealed. It is also pointed out that these weapons and
AbhAraNams are nityam (eternal) and they incarnate with the Lord as
appropriate with each avatAram. These weapons like the AbharaNams have a
soft touch (sukha sparsam), divine fragrance (susaugandhyam), splendid lustre
and tremendous power. These weapons and AbharaNams give sukham from the
Siras to TiruvaDi of the Lord's TirumEni (kusuma sukumAra anga sugatai:).
They become alankAram to the Lord and He derives the name of "alankArar" as
a result. All of these SAstrArthams are included in this Slokam. KUresar states
that this TirumAlirumcOlai mAl alankArar is his refuge.




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SLOKAMS 37 & 38 
PT… ³PT… ³Pl¬l ¬ B¬ 7l¬¬lP-
F4¬T|6¬TPl¬lT… '7¬ FBl \4 9 '7 -·
P|T4¹4+Pl¬lrl¹T 4 ¹T'ó« -
6 ¬|BT³TTl¾l+ 9 ¹lH¾ ¬ 9 -+ °÷+
makuTa makuTamAla uttamsa cUDAlalAma
svalaka tilakamAlA kUNDalai: sa UrdhvapuNDrai: |
maNivara vanamAlA hAra keyUra kaNThyai:
tulasi kaTaka kAnci nUpurAdyaSca bhUshai: ||37
H|B=¬=¹¤lñ - Hlñ Tl Pl 7Tl-4l
H¬|T6¬ T=l¬ ¹l4 ¤ ¹-4¤l-4 -·
B66|466Hl ¬ 9T+l¬ 4+lã -
794+B G¬l¬ B -7¹ 4|-79l4+ °<+
asi jalaja rathAngai: Sarnga kaumodakIbhyAm
agaNita guNajAlai: Ayudhai: api athAnyai: |
satata vitata Sobham padmanAbham vanAdre:
upavana sukhalIlam sundaram vandishIya ||38
This is a long Slokam with 8 pAdams. Two padyams of four lines are united here
with the anvayam of yugmam. The first Slokam covers the divyAbharaNams and

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the second Slokam focuses on the divyAyudhams.
Meaning/Comments:
The beautiful curly tresses of the Lord, UrdhvapuNDram and tuLasI are
included among the AbharaNams. The AbharaNams saluted are:
The Crown, the gem necklace around it, the central ratnam in the Crown,
toppAram, the forehead tresses (aLakabhAram), the pearl jewelry on the
forehead, KuNDalams on the ears, UrdhvapuNDrams, Kaustubham on the chest,
VanamAlA, other hArams, keyUrams (shoulder jewelry), tight necklace (kARai),
tuLasI and ankle jewelry (nUpurams). Among the weapons, one has the darSana
saubhAgyam of the sword nandakam, Conch pAncajanyam, Disc sudarSana, Mace
kauumodakI, Pestle (musalam), Kalappai (halam) and many others representing
the auspicious assembly of guNams of the Lord. The jewelry and the
AbharaNams spread their lustre all around the sporting gardens of
TirumAlirumcOlai and bless the world and its beings with all saubhAgyams.
KUresar prays for the bhAgyam of the sevai of this AlankArar.







 

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SLOKAM 39 
Hl=l+=F4¬64-¤ ¹¬-¤¬ -¤-
Hl¹4|ã7¹¤P¤ 9l|¬B7 HT HP ·
|4Hl|¤¹l749|¹4r |T¹l³¹l=
r B -7¹F4 46 ! B -7¹P ¬PlñP +
AjAnaja svagata bandhura gandha lubdha
bhrAmyadvidagdha madhupAli sadeSa keSam |
viSvAdhi rAjya paribarha kirITarAjam
hai sundarasya bata! sundaram uttamAngam ||
In this Slokam, KUresar enjoys the curly front locks (aLakabhAram) and the
beautiful crown over those Tirukkuzhal KaRRais.
From here onto the next 31 Slokams, KUresar is engaged in the enjoyment of
the divya saundaryam of the Lord from head to foot.
Meaning/Comments:
The fragrance of the Lord's tresses is natural. These tresses do not need
fragrant flowers to create the fragrance. That fragrance pulls everyone near
Him including the assembly of honey bees. The dark black color of His tresses
resemble that of the vaNDus (bhramarams). ANDAL salutes the dark tresses
and compares them to the black bees (kaLi VaNDu engum kalantAr pOl kamazh
pUnkuzhalkaL" in Her nAcciyAr Tirumozhi (14.8). His beautiful crown announces
to the world that He is the Lord of All (sarveSvaran). This TirumuDi of
Azhagar is wondrous indeed!


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keSavagirISan

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SLOKAM 40 
H-¤ 6P|F6|P¹|+|P 6P 4 4tF4l6
6tBl¹Bl|¤6B 6-t4|64 ¬4l6 P ·
²HF4 (T B|¹|¬¹ ) T H4|¬¹ ¹¬Tl|¬=l¬
6¬ -4T… -4P¤ 9l7«Prl4+F4+
andham tama: timira nirmitam eva yat syAt
tat sArasAdhita sutantu ativrtta vArtam |
ISasya (kesarigire) keSavagire: alakAlijAlam
tat tulya kulya madhupADhya mahAvanasya ||
In this Slokam, KUresar describes the dark color of the strands of forelocks
seen on the Lord's forehead.
Meaning/Comments:
In TiruvAimozhi 7.7.9, Swamy NammAzhvAr has described the bluish-black
aLakabhArams of the Lord: "You might have seen cotton being patted, squeezed
and spun into a fibre. If the darkness of PraLayakAla naTakAm is thus
processed into fibres, it would be an appropriate simile to the beautiful dark
locks of hair of my Lord!". KUresar's description follows that of AzhvAr. He
says: "mahAvanasya keSava gire: ISasya alakAli jAlam timira nirmitam eva yat
andam tama: syAt tat sAra sAdhita sutantu ativrtta vArtam".
TirumAlirumcOlai is the MahA Vanam. SundrabAhu resides in this Kesava Giri
as the Lord (Isan). His forelocks resembling the hue of the VaNDus is like the
essence of the PraLaya kAla night and the forelocks look like strands made out
of that tamas of the PraLaya kAla night.
keSarigire is a pATha bhedam and means SimhAdri another name for
TirumAlirumcOlai.

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SLOKAM 41 
=7l7PlT74¬|7-TB|+¬
¤ 6l \49 '7 |4¬B|ãH 9TP ·
¬ Vl ¬¬l³ |4P¬ |4¹l=6
4+l|ã+l¤F4 BP |¬7 6|~4-+
jushTAshTamIka jvaladindu sannibham
dhrta UrdhvapuNDram vilasat viSeshakam |
bUmnA lalATam vimalam virAjate
vanAdrinAthasya samucchrita Sriya: ||
This Slokam describes the beauty of the Lord's forehead (vanAdhri nAthasya
lalATam jushTAshTamIka jvaladindu sannibham).
Meaning/Comments:
KUresar says theat the forehead resembled the ashTami Candran. It has
UrdhvapuNDram and SrI cUrNam. ashTami tithi is the avatAra tithi
(GokulAshTami). Candran has worshipped KaNNan and has attained a changeless
state on both KrshNa and Sukla Pakshams. As Swamy Desikan would obserfve
later in this context in his Paramapada sOpAnam:
“tirukkuzhal sErttiyAle oru bhagamirulODa sErnta ashtami candranai
anukarikkira tiruneRRiyai anubhavittau”.


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SLOKAM 42 
B ¬l6¬l9ã4|4HP H 4l -
4 ¬ B + ×lñBrU9×4l -·
79l-6¬ 4l P¤ 9l4¬l4 ¬
|4¹l=6 B -7¹4lr B ~4P +
sucAru cApadvaya vibhramam bhruvo:
yugam sunetrAhva sahasrapatrayo: |
upAntagam vA madhupa AvalI yugam
virAjate sundarabAhu samSrayam ||
Here, the two brows of the Lord are described by the poet, SundarabAhu SevA
Rasikar.
Meaning/Comments:
The two brows are like two SArngam bows of the Lord ("tan kaic cArngam
atuvE pOl puruva vattamazhagiya" says ANDAL in nacciyAr tirumozhi, 14.6).
"innyuirkku Ezhaiyar mEl vaLayum iNai nIla viRkol manniya sIr madanan
karuppuc-cilaikol" -- TiruvAimozhi:7.7.4. KUresar says the two brows that have
reached the Lord SundarabAhu's forehead (sundarabAhu samSrayam bhruvo:
yugam) are beautiful (sucAru) and are like two bows (cApa dvayam). They are
like the dense rows of black beetles that have reached the proximity of the
the Lotus (eyes)/"sucAru cApa dvaya vibhramam sunetrAhva sahasrapatrayo:
upAntagam madhupa AvalI yugam". The saundaryam of the eyes of the Lord
makes one sit up (vibhramam/ bhramikka vaikkum) and near those two lotuses
are the two dense arrays of black beetles taking the shape of two bows.
 

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viSAlAkshan!
 
 

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SLOKAM 43 
H7l¤ P9 PT¤ ¬Tl 774¬
+¬l ¹P-6-T¹TF4 9746lP ·
H+ -=P-= + T¤ |+7H +
4+l|ã+l¤F4 |4Hl¬4l † Hl -+
adirgham apremadugham kshaNa ujjvalam
na coramanta: karaNasya paSyatAm |
anubjam abjam nu katham nidarSanam
vanAdrinAthasya viSAlayo: drSo: ||
Meaning/Comments:
KUresar starts to compare the eyes of the Lord of TirumAlirumcOlai, gets
dissatisfied with the inadequacy of the comparison and concludes that the
broad and beautiful eyes of the Lord can not ever be compared to the Lotus
flowers (vanAdri nAthasya viSAlayo: drSo: nidarSanam katham nu syAt?). How
can we attempt this type of comparison? It is not possible.
The points associated with this argument are:
 Lotus is circular in shape, whereas the Lord's eyes are elongated up to His
ears (kariyavAki puDai parantu miLirntu sevvariyODi nINDa apperiyavAya
KaNkaL -- TiruppANar's amalanAdipirAn, pAsuram 8).
 The Lotus does not have the KaruNA PravahAm (apremadugham) unlike the
Lord's eyes
 The Lotus stays shining for a short time compared to the Lord's eyes, which
is always radiant (ujjvalam). These are the deficiencies of the Lotus flower,
when we try to compare it to the Lord's eyes.

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SLOKAM 44 
9¾4l 6t9 PBl¹P 6¹B¬¬T94P9|44l-4l
|4|¬8l¬l |T6l |P 9B¹TP |96F4l-6Tl-6l=+l-4lP ·
|4Hl t9|¬94 |¬|F¤|6¬4T¹T Tl-6Hl-6|44l-4l
7 4l 5¬Tl¹+lPl 4+|¬|¹|+¬4l 4l¬6lPl¬Tl-4lP +
praScayotat premasArAmrtarasa culakaprakrama prakriyAbyAm
vIshiptAlokitormi prasaraNa mushitasvAnta kAntAjanAbhyAm |
viSvotpatti pravrtti sthitilaya karaNaikAnta SAnta kriyAbhyAm
deva: alakAranAmA vanagirinilaya: vIkshatAm IkshaNAbhyAm ||
In this Slokam, KUresar reminds of the power of the eyes of the Lord in
creating the world, protecting it after discounting the Lotus in the previous
Slokam as an inadequate comparison to the Lord's eyes.
Meaning/Comments:
KUresar appeals to the Lord to cast His benevolent glances on him (vanagiri
nilaya: alankAranAmA deva: mAm vIkshatAm). Upanishads state that the Lord
carries out the creation, sustenance and dissolution of the Universe ("sa
Ikshata lokAn nu srjA iti, tadaikshata bahu syAm iti, Seyam devataikshata").
Among the four lines of this Slokam, the first line relates to the Moksha
Pratatvam of the Lord's eyes as illustrated by the prema rasam flowing out of
the Lord's eyes towards the Gopis. The second line refers to bhoga mAtra
sAmya state and the third line covers the jagat kAraNatvam. With all these
references, it is clear that the Lord is the Supreme Being.


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SLOKAM 45 
9 PlP 6l ¤9|¹4l|rPrl|¬|B-¤
P\4 94&BP 7|¾6B 6 T-9l·
+74l B B -7¹¬ =F4 |4¬l|6 +lBl
T-9ã PlT… ¹|+¬l 4+H ¬¬6 -+
premAmrtaugha parivAhi mahAkshi sindhu-
madhye prabaddha samudancita setu kalpA |
rjvI susundarabhujasya vibhAti nAsA
kalpadrumAnkuranibhA vanaSailabhartu: ||
In this Slokam, the saundaryam of the nose of the Lord is described. The divine
eyes generate the vAtsalya amrtam.
Meaning:
Those eyes are like a deep ocean. For those, who enjoy the darsanam of the
divine eyes, the nose of the Lord is like a beautiful dam (samudancita setu
kalpA) strung across those oceans of the two eyes (nayanAbdi setu). KUresar
also describes the nose of the Lord as a tender shoot of Kalpa drumam (Kalpaka
tree).




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SLOKAM 46 
-4l¬l|96l-4|¤T+-7+¬-7+|& -
P-7|FP6lP 69|¹U4B F64l7«P ·
Hl¬l|6 |4ã PBPl¤¹PlF4PF4
7 4F4 B -7¹¬ =F4 4+l|ã¬6 -+
vyAbhAshita abhyadhika nandana bhandanarddhi
mandasmita amrta parisrava samstavADhyam |
AbhAti vidruma sama adharam Asyam asya
devasya sundarabhujasya vanAdribhartu: ||
In this Slokam, KUresar salutes the coral lips (vidruma sama adharam) of the
Lord of TirumAlirumcOlai.
Meaning/Comments:
This Slokam is based on the two TiruvAimozhi pAsurams of Swamy
NammAzhvAr (3.5.4 and 7.7.3) celebrating the TiruppavaLa sevvAy of the Lord.
His lips do more than comforting the devotees through His conversations with
them and consoling them that way. His lips do better than that by conferring
bliss and fullness to them through the smile of the Lord emanating from those
coral lips.


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SLOKAM 47 
4Hl 7lñ -4¤l ¬|P6¬ 4 Tl¤lTP |76l
T9l ¬l4Hl|9 G+ 9¹66&9 ¬PTl ·
|4¹l= 6 |4!4|¹466BrTl¹lB4¹B
9PlH7 ¬ ñl7«ã P4+|¬¹ - B -7¹r¹ -+
yaSodA angulya gronnamita cubukAgrANamuditau
kapolAvadyApi hi anuparata tat dharshagamakau |
virAjete vishvak vitata sahakArAsavarasa
pramAdyat bhrngADhya druma vanagire sundarahare: ||
In this Slokam, KUresar enjoys the divya saundaryam of the cheeks of the Lord
of TirumAlirumcOlai.
Meaning/Comments
First, KUresar describes the natural beauty of this divya desam (vaNDamAr
sAral mAlirumcOlai). KUresar sees groves of mango trees at Azhagar Koil and
comes across the beetles enjoying the ripe mangos and getting fattened by
their excessive indulgence. KUresar says that this verdant place with fruits and
the population of bees is the abode of Azhagar (mAlalankArar). He recalls the
scene during KrshNAvataram, when the adoring YaSodA lifted the chin of Kutti
KrshNan to enjoy the fragrance of the cheeks of her dear son. Kutti KaNNan
was very pleased with that gesture of His Mother and remembered that joyous
occasion of adoration by His mother. This was all during the VibhavAvatAram.
Now, Azhagar is in arcAvatAram and He still seems to indicate the joy of those
days in Gokulam and one can clearly see that joy in His cheeks.

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SLOKAM 48 
-4l¬|¹4T… '7¬ 77¤B 4T 9 !9
|+!9¬T-9¬|6Tl4P¬l+ Tl¹P ·
4tTT 9lH4 ¬¬ |+¬¬ |¤4l +-
Bl 54 B B -7¹¬ =l 4+H ¬¬ 9l-+
vyAlambikuNDalam udagra suvarNa pushpa
nishpanna kalpalatikAyamala anukAram |
yat karNapSAyugalam nigalam dhiyAm na:
so ayam susundarabhuja: vanaSailabhUshA: ||
The anubhavam in this Slokam is about the beautiful ears of the Lord.
Oh su-sundara bhuja (Oh the Lord with the most beautiful shoulders)! Your two
ears are like two creepers from the divine kalpaka tree (kalpalatikAyamala
anukAram) adorned with high quality (udagra) gold cover over them. Those ears
have long KuNDalams in the shape of Makaram (an ocean dwelling fish)
stretching all the way to the shoulders. May those ears of our Lord act as a
door lock to prevent aDiyEn's mind from being tempted by nihIna (lowly)
bhogams! The ears with the KuNDalams stretching downward to the shoulders
appear like AbharaNams for the shoulders. KUresar uses the word "su" twice
(susundarabhujam) to being out this point.



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SLOKAM 49 
B7 BB B|V6T… -6¬l|-6Tl-
46lT TTl ¬¹Tl7«T-¤¹-·
B 4-¤ ¹FT-¤|+4-¤+l 4 4l
B B -7¹- B -7¹7l |4 = ¹¬6 +
sadamsa samsanjita kuntalAntika
avatIrNa karNAbharaNa ADhya kandhara: |
subandhura: skandha nibandhana: yuvA
susundara: sundarado: vijrmbhate ||
In this Slokam, KUresar revels in the enjoyment of the neck of the Lord.
Meaning:
Lord SundarabAhu appears resplendent with His ever youthful form and with
His beautiful neck (ADhya kandhara:) covered by dark, curly tresses that fall
over that neck and shoulders in an orderly way (sadamsa samsanjita kuntala
antika avatIrNa karNAbharaNa ADhya kandhara:). The beautiful shoulders
(sadamsa) are the home of well settled (samsanjita) tresses (kuntalam). Those
curly black waves of hair are falling against the lovely neck of the Lord. He has
also the well formed shoulder joints (subandhura skandha nibandhanam.
AzhvAr's anubhavam of the shoulders of the Lord ("kamazh pUnkuzhalkaL
taDam tOL mEl miLira" -- nAcciyar tirumozhi 14.8) and "maivaNNa naRumkunjik-
kuzhal pintAzha makaram sEr kuzhai irupAdu ilangiyAda" – tiruneDuntANDakam
21) provided the inspiration for KUresar to compose this Slokam.



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SLOKAM 50 
-4 7¬ 7¬ ==× P ‘BtT¹4 T-¤¹¤¹ ¤¹l¤¹P ·
4 ¬9'7P4¬ ¬ 6F6³ B -7¹l46¬ = ¬=lPr +
vyUDha gUDha bhuja jatrum ullasat
kambukandhara dharam dharAdharam |
vrksha shaNDamaya bhUbhrta: taTe
sundarAyata bhujam bhajAmahe ||
Here, KUresar enjoys the sevai of the shoulder joint (skandha nibandhanam/
tOL paTTai) of the Lord as he shifts his gaze from the neck.
Meaning:
The Lord's shoulder joints (bhuja jatrum/between the neck and the shoulders)
have the power to bear anything (vyUDha). They are stout (gUDha). His neck is
beautiful (ullasat) like a jAti conch (ullasat kambu kandhara dharam). Those
shoulder joints bear effortlessly all the burdens of the universe (dharA
dharam). We meditate on this Lord with long and beautiful shoulders residing at
the foot hills of Solai Malai (sundara Ayata bhujam vrksha shaNDamaya
bhUbhrta: taTe bhajAmahe). On the neck of the Lord adjacent to the shoulder
blades is the conch like neck carrying the scratch marks from the bangles of
MahA Lakshmi, when She embraced Her Lord tightly. This is the beautiful neck
(ullasat kambu kandharam) with its unique marks celebrated later by Swamy
Desikan in his SrI devanAyaka pancASat: "padmAlayA-valaya-dattha sujAta
rekhe tvatkAnti mecakita sankha nibhe matir me". The conch is of white color.
The Lord's hue is nIla megham and this neck of the Lord resembling a jAti
conch (valampuri Sankhu) is dark hued and has the rekhais on it.


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SLOKAM 51 
P-7¹HPT|4HPl T³l- B -7¹F4 |4¬B|-6 4lr4-·
²|-7¹lBP|¬+-7¬-7+l- ¬-7+l¬6|4¬ 9¬ |96l-+
mandara bhramaNa vibhrama udbhaTA:
sundarasya vilasanti bAhava: |
indirA samabhinanda bhandanA:
candana agaru vilepabhUshitA: ||
In this and three more Slokams, KUresar celebrates the Lord with the four
beautiful shoulders (sundarat-tOLudaiyAn).
Meaning:
These shoulders derived immense pleasure, when they were engaged in churning
the Milky Ocean with the rod of MandarA Mountain (mandara bhramaNa
vibhrama udbhaTA:). These shoulders make MahA Lakshmi very happy and
fulfilled (indirA-samabhinanda bhandanA:). She was for Him, "amudunim iniya
peNNamudu", the female nectar principle sweeter then the ordinary nectar
itself. These shoulders became auspicious by gladdening MahA Lakshmi, who
arose from the Milky Ocean (mandaram nATTi anRu madurak kozhumcARu
koNDa sundarat tOLudaiyAn according to ANDAL in Her nAcciyAr Tirumozhi).
These shoulders adorned the sandal paste and akil offered by the kUni, KubhjA
during the KrshNAvatAram at MathurA. PeriyAzhvAr celebrates these
shoulders adorning sandal paste and the mountain, where He resides as
"sAntaNi tOL caturan malai". KUresar salutes these shoulders fragrant with
the sandal paste and akil (candana aguru vilepa bhUshitA:).




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SLOKAM 52 
74l|TTlT9|¹TP ¤|P Tl ¬l|-6 B -7¹¬ =F4 4lr4-·
9l|¹=l6|4³9l|46& 4- 9l|¤ 6l¤ 9|¹7l+7l|¬6l-+
jyAkiNAnka parikarma dharmiNa:
bhAnti sundarabhujasya bAhava: |
pArijAta viTapAyita rddhaya:
prArthitArtha paridAna dIkshitA: ||
Here the varNanam of the heroic shoulders continues.
Meaning:
His shoulders adorn the marks of the chord from His bow as He used His bow
with both the hands as savyasAchi. The chord of the bow formed welts from
usage (jyA kiNanka) and those welts appear like His AbharaNams for the
shoulders (jyA kiNa anka parikarma dharmiNa:). One may wonder how can there
be marks (welts) from the bow chord formed during Vibhava avatAram can be
seen in the aprAkrta suddha sattvamaya tirumEni. Swamy Desikan answers it
this way: "jyA kiNair-ankitatvam para vighraha bhujeshvapi
tadabhedAnusandhAnena nirdiSati". When one does not see any differentiation
(bhedam) between the two forms, one can see the welt marks in the body of
the Para Vaasudevan as well according to Swamy Desikan.
Those shoulders are like the branches of the divine Kalpaka tree in displaying
their generosity to those who seek the boons from Him: "karRpakak-kAvena
naRpalat-tOLkaL" – TiruvAimozhi 6.6.6 (pArijAta viTapAyita rddhaya:). He is
"koLLak-kuRaivilan vENDirRellAm tarum vaLLal maNivaNNan". He grants all
boons sought by His bhakthAs (prArthita artha paridAna dIkshitakaran). He
grants with His four hands the four purushArthams (dharma, artha, kAma,
moksham). Those celebrated hands known for their Vara PradAnam are
resplendent (sundarabhujasya bAhava: bhAnti).

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udhAra bAhu!

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SLOKAM 53 
Bl¬¹l¹4¹6Pl¬Tl++ 74lP¬& 4 77l¹9l4¹l-·
H 9¬l ¬9|¹¬l ¬¬l|¬+- 6|¬¬l 4+|¬¹l|H6 ¬ =l-+
sAgara ambara tamAlakAnana
Syamala rddhaya udAra pIvarA: |
Seshabhoga paribhoga bhAgina:
tannibhA vanagirISitu: bhujA: ||
The eulogy of the four shoulders of SundarabAhu continues in this Slokam.
Meaning:
KUresar takes the cue from the pAsura vAkyams of PeriAzhvar, who visualized
the Lord of TirumAlirumcOlai as being blessed with many sahasrams
(thousands): Thousand-hooded AdiSeshan, thousand hills, thousand springs and
thousand nandavanams("Ayiram paintalaya anantasyananALum malai,
AyiramARukaLum, sunaikaL palavAyiramum Ayiram pUmpozhilumuDai mAlirum
cOlai atE" - PeriAzhvAr tirumozhi 4:3:10). KUresar salutes the bhujams of
SundarabAhu which are matching the body of His bed, AdiSeshan, in length
(Sesha bhoga paribhoga bhAgina: tannnibhA). His bhujams are fully rounded and
stout (pIvarA:). They are very generous in granting boons (udArA:). They are
broad (rddhaya:). Their hue is like that of the blue ocean and the sky (sAgara
and ambhara) as well as that of the tamAla tree known for its darkish SyAmaLa
color. Thus shine the bhujams of SundarabAhu, the Vana Giri nAthan
(vanagirISitu: bhujA: bhAnti).




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SLOKAM 54 
HrPr|PTl¬l=l ¬l 4¤+l 7 ¤ |6+P |T
9P¤+|4¤l4-¤ ¬ -¤94-¤BP|44l-·
H|¬P64r ¬l4l- Tl-6l|¬¹¹¬TB HP
4+|¬|¹96 4l rl7H ¹¬|-6 B -7¹7l r› ¹ -+
ahamahamikAbhAja: govardhana uddhrti narmaNi
pramathana vidhau abdhe: labdha prabandhasamakriyA: |
abimata bahUbhAvA: kAntA abhirambhaNa sambhrame
vanagiripate: bAhA: Sumbhanti sundaradorhare: ||
The eulogy of the sacred bhujams of SundarabAhu invokes the memory of
those shoulders lifting Govardhana Giri, churning the Milky Ocean briskly and
the eager embrace of His divine consort, MahA Lakshmi. Here, KUresar refers
to the Lord's desire to have more bhujams to hold and enjoy MahA Lakshmi in
ekAntam (abhimata bahubhAvA: kAntA abhirambhaNa sambrame).
Meaning:
His bhujams were competing with one other in lifting the Govardhana Giri; they
were engaged in the brisk act of churning the Milky Ocean to gain the wealth of
MahA Lakshmi and embracing Her tightly thereafter and in that hurry wished
there were more bhujams to consummate His bliss. The lifting of the
Govardhana Giri was like a sport (govardhana uddhrti narmaNi) for the Lord and
His many bhujams completed with one another (ahamahamikA bhAja) with the
declaration of I want to be the first. These bhujams were engaged in the act of
churning the Milky Ocean in an even manner (abdhe: pramathana vidhau labdha
prabandha sama kriyA:).

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Govardana giridhari
Our Lord of Solaimalai embraced with ardour His divine consort, MahA Lakshmi
with these four bhujams and wished at that time that he had more hands to
hold and enjoy Her (kAntA abhirambhaNa sambhrame abhimata bahU bAhavA:).





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Sankha-cakrAyudhadhAri

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SLOKAM 55 
~lPã4+l|ã9|69l|T6¬l-=4 ¹P
Hl-74l|4P¬HŒ¹¤lñ4lF6·
9Tl 5-=Pl|~6 ²4l ¬P¹l=r B-
9T|94l 5T› ²4 6tB|P6l |ã6l4-+
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

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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".



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SLOKAM 56 
¬÷¹4l- 97 Tl F6 ¬B FT6 ¬
~l4tB¬ |P|4 P¬ |4Hl¬P ·
|4¬l|6 4¬l 4+Pl¬4l557«
4+l|ã+l¤F4 B B -7¹F4+
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

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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.

Lord’s chest houses many auspicious things!!!

 

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SLOKAM 57 
Bl -74l P 6Bl¹9 ¹9|¹4lrl46 ¬6l |46
4l6-|T¾ |4|¹|¾B ¬4+¬ ¹4¹¬l =B ¬ |6¬ -·
+l|¬7H ¹¬|6 T… |¹¬T… ¹¬|+¬|+¬l 6F6+F44 ¤ -
B ¬ ±ã P9'7H ¬4B6 ¹l-7¬÷¹4l r¹ -+
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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SLOKAM 58 
B -7¹F4 |T¬ B -7¹4lrl - ~lPrl664+l¬¬¬6 -·
r-6- ! 4× |+4B|-6 =¬|-6 9l|964|HP 66 6+ P\4P +
sundarasya kila sundarabAho: SrImahAtaru vanAcala bhartu: |
hanta:! yatra nivasanti jaganti prApitakraSima tat tanumadhyam ||
In this Slokam, the slender waist of the Lord is saluted by KUresar.
Meaning:
Sri SundarabAhu is the Lord of TirumAlirumcOlai adorned by huge trees (SrI
mahAtaru vanAcala bhartu:). The entire universe, which is gigantic in size finds
its protection inside the waist (stomach) of the Lord (sundarabAho: sundarasya
yatra jaganti nivasanti). In spite of holding such huge mass inside His stomach,
this region of the Lord's body looks slender instead of looking swollen. What a
surprise! Slender waist is a lakshaNam of a MahA Purushan.













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SLOKAM 59 
|97T7P¤ T ³¬Tl³l r|F6rF64 ¬¬l¬B 4 ¬l ·
¹l=6- 4PT Hl ¬ BT- B -7¹F4 4+¬ ¤¹¬6 -+
pishTa dushTa madhukaiTabha kITau
hastihasta yugalAbha suvrttau |
rAjata: kramakrSau ca sadUrU
sundarasya vanabhUdhara bhartu: ||
In this Slokam, KUresar enjoys the Vaibhavam of the thighs of the Lord.
Meaning:
The two beautiful thighs of Lord SundarabAhu are like the trunk of an
elephant, which is thick at the top and more slender at the bottom. The Lord's
thighs are round in shape and are the places of pulverization of the worm-like
asurA-s, Madhu and KaiTabhan. The purAnams state that the Lord took SrI
HayagrIva avatAram in response to the cry of Brahma devan from whom the
VedAs were stolen by Madhu and KaiTaban. Our Lord chased them down, placed
them between His thighs and crushed them to death. He recovered the Vedams
from them and gave them back to BrahmA so that He can recommence the
interrupted srshTi kAryam.






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SLOKAM 60 
4l 4+4 9TT… 7l T 7|+¬ |+6¹l
¬l|6 |4¬l 6¬4 =l+ H ¬lT |6TP ·
B -7¹¬ =+lVl P-7¹P|¤6l-¤ -
¬-7+4+|4¬BtT-7¹4 9¬96 -+
yauvana vrshakakudot bhedanibham nitarAm
bhAti vibho: ubhayam jAnu Subhakrtikam |
sundarabhujanAmna: mandara mathita abdhe:
candanavana vilasat kandara vrshabhapate: ||

“sOlai malai!”

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Here, KUresar enjoys the beauty of the Lord's knees.
Meaning:
Our Lord of Vrshabha Malai (Solai Malai) with its mountain streams and
sandalwood tree forests is the One, who churned the Milky Ocean with
Mandara Mountain as a churning rod (mandara mathita abdhe:, candana vana
vilasat kandara vrshabha pate: sundarabhuja nAmna: vibho:). Our
SundarabAhu's auspicious TirumEni (Subha Akrti) has a pair of knees, which
reminds one of the youthful bull with its prominet hump on its back.





















 

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SLOKAM 61 
H¤l P G -4F697l¹|4-74l -
77|¾6l 7l¬B +l¬B |+¬ ·
|4¬= °4 == ¤ 14 + ¹ r6l †Hl
4+l|ã+l¤F4 B B -7¹F4 P +
adhomukham nyasta padAravindayo:
udancitodAttasunAla sannibhe |
vilankghya janghe kva nu ramhata: drSau
vanAdrinAthasya susundarasya me ||
Here KUresar declares that his eyes can not remove its gaze from the beauty
of the ankles of the Lord.
Meaning:
The Lord has deep affection for His place of residence, TirumAlirumcOlai
mountain. He wants to hug it and hold it with affection and hence uses His
ankles having the shape of two inverted lotuses to express His love and
celebrates them this way. The greatness of the knees of the Lord and their
darSana saubhAgyam blesses us with the cessation of being born again in this
samsAric bhUmi (janghAm drshTvA janana-padavI-jAnghikatvam jahAti).
Similar thought about the divine ankles of the Lord has been expressed in the
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Slokam of Sri VaradarAja stavam.


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SLOKAM 62 
B B -7¹F4lF4 97l¹|4-7
97l¹|4-7l|¤TBl T… Pl4 ·
H6l 5-4¤l 6 |4¬ 4ltT¤ +
67lB+ +lP BrU9×P +
susundarasyAsya padAravinde
padAravindAdhika saukumArye |
ata: anyathA te bibhryAt katham nu
tadAsanam nAma sahasrapatram ||
This Slokam focuses on the AdhAra padmam on which Lord SundararAjan is
standing upon.
Meaning:
Our Lord is eulogized as "taN tAmarai sumakkum pAda perumAn" --
TiruvAimozhi: 4.5.8. KUresar points out that the lotus feet of the Lord is
softer than those of the AdhAra padmam on which He is standing. If the feet
of the Lord were not softer than the petals of the AdhAra padmam, KUresar
asks how latter could support the former. It is said that two people enter into
contest and agree that the loser will carry the winner on his head. In the case
of the Lord's feet and the AdhAra padmam, the latter lost out and as a result
is carrying the Lord's lotus feet on top of it. KUrEsar elaborates on this theme
in the next Slokam.




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SLOKAM 63 
Bl -74 Pl7 4B ¬-¤¹B94lr -
96 |r B -7¹¬ =F4 97l¹|4-7 ·
H¹¬l =7¹¬9|¹¹¹¬TP-4= 7l
6ã 9¹l|=6|PP |H¹Bl |4¬|6 +
saundaryam Ardava sugandharasa pravAhai:
ete hi sundarabhujasya padAravinde |
ambhoja Dambha parirambhaNam abhyajaishTAm
tad vai parAjitam ime SirasA bibharti ||
Meaning:
EmperumAn's lotus feet has unparalleled softness and beauty (niradisaya sukha
sparsam). It has divine fragrance of the VedAs (sarva gandha:) and exhudes
honey (vishNo: pade parame madhva utsa:). It is an uneven competition for the
Lotus, which lives a short life and produces little honey. The Lotus looses in this
competition with the Lord's lotus feet and as a loser, it carries the winner's
feet on its head always.




 

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SLOKAM 64 
96 6 46 ! B -7¹lñ4= 9- 9l7l¹|4-7 H ¬
4|¬T =BP |t¤6|×9¤¬lUl 6F6 |T|¾|tT¬·
¤¬ 5Bl |H¹Bl ¤ 4F679¹ Ul 6l ¬4l+l9|6-
4F4lF4l¬T+|-7T |6 |+=¬ +l P 4P-4¤ TP +
ete te bata! sundarAhvayajusha: pAdAravinde Subhe
yannirNeja samutthita tripathAgA srotastu kincit kila |
dhatte asau SirasA dhruva: tadaparam sroto bhavAnIpati:
yasyAsya alakanandiketi nijagu: nAmaivam anvarthakam ||
This Slokam is in celebration of GangAvataraNam from the Lord's sacred feet.
Meaning:
EmperumAn's tiruvaDis were bathed as tirumanjanam and the waters
associated with that offering by BrahmA flowed to Devalokam, BhUlokam and
the nether world (pAtALa lokam). A small sub-stream from the above is held
with reverence by Dhruvan on his head. Dhruvan, who was blessed with Sriman
nArayaNa's Sankha sparsam is the power behind the movement of the jyoti
Cakram from Dhruva MaNDalam. Another sub-stream flowed towards Sivan and
He holds it in His matted locks. That one borne on the head of Sivan is called
AlakanandA (One who is happy with the residence on the head of Sivan) by
Maharshis aptly. Such is the glory of the Lotus feet of the Lord from where
GangA originated.
Comments:
During the time of TrivikramAvatAram, the Lord grew up and up and His feet

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reached Satya lokam of Brahma Devan, who latter performed tirumanjanam for
the sacred feet with His dharmam as abhisheka tIrtham. GangA flowed in seven
streams from there. One came down in response to the penance of BhagIratan
to BhU MaNDalam. In between, it crossed the milky way and reached dhruva
maNDalam and there it helped Dhruvan to administer the rotation of the jyoti
cakram. The next stop was candra MaNDalam as nectarine flow and thereafter,
it reached sUrya MaNDalam to reduce the intensity of the heat of sUryan.
From sUrya MaNDalam, GangA flowed on to Meru Mountain and a small stream
from there landed on Lord Sivan's matted locks and purified Him. Swamy
Desikan describes the multistage journey of GangA river in one of the Slokams
of his SrI dehaLIsa stuti.



















 

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SLOKAM 65 
HlVl4T-9¬|6Tl t¤B ¬|-¤9 !9
4l ¬l-ãrl7 B¹Bl6r¹l=r BP ·
7t914¤P BrTl¹T¬9Tl'7
4-7 4 B -7¹¬ =F4 97l¹|4-7P +
AmnAya kalpalatikottha sugandhi pushpam
yogIndra hArda sarasiruha rAjahamsam |
utpakva dharma sahakAra phala prakANDam
vandeya sundarabujasya padAravindam ||
This Slokam offers its salutation to the sacred feet of the Lord of
TirumAlirumcOlai.
Meaning:
Our Lord's feet have the fragrance of a flower from the KaRpaka creeper.
They are like the King Swan (rAja hamsam) residing in the heart lotuses of
ParAnkuSa, ParakAla Yogis. They are like the tasty fruits from the Mango trees
manifesting as our dharmAs. May aDiyEn be blessed to offer my worship to
these sacred feet!




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vAmana avatAr

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SLOKAM 66 
B B -7¹F4lF4 6 4lP+lT 6 -
4P×49l|¤ |+ Pl+B |T¬·
²P 97 6l4|7rlB|r!T +l
|4¬4Pl6 |×=¬6 97ã4 +
susundarasyAsya tu vAmanAkrte:
krama traya prArthini mAnase kila |
ime pade tAvat iha asahishNunI
vicakramAte trijagat padadvaye ||
This Slokam includes another anubhavam about the sacred feet of the Lord.
Meaning:
During His VaamanAvatAram, SrI MaalalankArar took the form of a dwarf and
went to MahA Bali's yaj~na sAlai to seek three measures of His feet as dAnam
(krama traya prArthini). His sacred feet got offended at the gesture of the
Lord, who is the owner of the whole universe seeking dAnam of His own
property from a nIcan like MahA Bali, who caused so much harm to the DevAs.
The offended sacred feet grew therefore and measured the whole world with
two steps (tAvat pada dvaye trijagat vicakramAte). They wondered as to where
was the next step for measurement and BhagavAn out of His compassion for
MahA Bali placed that third step on his head and pushed him down to the
nether world.




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SLOKAM 67 
Bl -74 Bl¹lP 6|B-¤ 4l¬l-
~ Tl9 9l7lñ |¬+l|PTlB ·
-41T t4 ¬-ã|~4PltPTl-t4l
+Gl4¬l H ¹¬|6 B -7¹F4+
saundarya sArAmrta sindhu vIcI
SreNIshu pAdAngulinAmikAsu |
nyakkrtya candraSriyam AtmakAntyA
nakhAvalI Sumbhati sundarasya ||
The next two Slokams describes the saundaryam of the Lord's toe nails
defeating the full Moon in their saundaryam.
Meaning:
The toes and the nails found there on the Lord's sacred feet (sundarasya
pAdAnguli) is enjoyed by KUresar now. The nails are round and milky white. This
is a lakshaNam of a Purushottaman. EmperumAn's divya saundaryam flowed with
froth and foam and reached the toes like incessant waves of nectar (saundarya
sAra amrta sindhu vIcI SreNishu nakhAvali). Ten candrans arose from the ten
nails (daSa padyA angulaya: -- aiytareya brahmaNam). They were all full Moons
all the time in contrast to the other Candran having pUrNa kalAs only once a
month due to the curse of His father-in-law. The nakha candrans easily defeat
the other Candran with their saundaryam and pUrNatvam.




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SLOKAM 68 
4l =l64|HPl P¬l ¬ |H¹Bl B ¬l|467H¹¬ +l
Bl 54 4¬¹Tl~4l HH¤¹l + + +G-4l=6-·
9 T t4 |4P¬t4P 774¬64l Bl¤ 4r t4 6¤l
4l6F6 669'7H ¬|+¬4 4-7lPr B -7¹P +
ya: jAtakraSimA malI ca SirasA sambhAvita: SambhunA
sa: ayam yaccaraNASrayI SaSadhara: nUnam nakhavyAjata: |
pUrNatvam vimalatvam ujjvalatayA sArdham bahutvam tathA
yAta: tam tarushaNDaSaila nilayam vandAmahe sundaram ||
Meaning:
The Candran borne with respect by Lord Sivan on His head looked weak (krSam)
and with blemishes (SambhunA SirasA sambhAvita: ya: SaSadhara:
jAtakraSimA malI ca jAta:). The same Candran (sa ayam SaSadhara:) attained
the Lord's sacred feet using the excuse of serving as His toe nails and became
full and had ten times the jyoti and ujjvalam of His former self on Lord Sivan's
matted locks (sa: ayam nakha vyAjata: yaccaraNASrayI pUrNatvam vimalatvam
tathA ujjvalatayA sArdham bahutvam yAta: nUnam). aDiyEn bows before those
sacred feet of TirumAlirumcOlai Azhagar (taru -shaNDa Saila nilayam tam
sundaram vandAmahe).
Comments:
A profound SAstrArtham is revealed by KUresar in this Slokam: The fierce sins
that can not be eliminated by approaching other devatais will be burnt entirely
through the seeking of refuge the Lord's sacred Feet since He is the
paradevatai (The Supreme Being). AzhvArs salute this Lord of MaalirumcOlai

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as: "malamaru mati sEr mAlirumcOlai". Candran was cursed by Daksha PrajApati
to be afflicted with Kshaya rogam (waning disease - tuberculosis) and every
day, he lost one of His sixteen kalais as a result. When He reached the stage of
having one kalai, He sought refuge form the traditional enemy of Dakshar,
(viz.), Sivan, who offered protection and let Candran live on His head with one
kalai. Sivan is therefore addressed as Candra klAdharan. Sivan had compassion
for Candran because he originated from the manas of His Lord (candramA
manaso jAta:). Candran could not however grow back to His pUrNa kalais, while
he took his abode on Sivan's head. Once Candran left Sivan's head and sought
the refuge of the sacred feet of the Lord of MaalirumcOlai, He became full
and round again and His Jyoti grew multifold. He attained ujjvala dIpti.

















 
 

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SLOKAM 69 
4F4l- T³l¬TP+¬TPlH¹lTl
9 H4 r 6 |¹|6 B4 =+l+P 66 ·
~lFB |6 B -7¹|+9 4T6l |+¹lr -
6 |r |~4- |~4P 7lr 67l¹4l¬-+
yasyA: kaTAkshaNam anukshaNam ISvarANAm
aiSvarya hetu: iti sarvajanInam etat |
SrI: sA iti sundara nishevaNata: nirAhu:
tam hi Sriya: Sriyam udAhu: udAravAca: ||
In the preceding 31 Slokams, KUresar enjoyed the beauty of the Lord of
TirumAlirumcOlai from His Crown to sacred feet. Now He commences the stuti
of SrI, BhUmi, nILA devis, AdiSesha-garuDa-vishvaksenAdi parijanams of the
Lord. First He starts with the nitya yogam of Periya PirATTi in this Slokam and
elaborates on the glories conferred by MahA Lakshmi on Her Lord through Her
eternal union with Him.
Meaning:
The people of the world credit the saubhAgyams of aiSvaryam enjoyed by
Brahma-rudra-indrAdi devAs as arising from the glances of SrI devi falling on
them (yasyA: kaTAkshaNam ISvarANAm anukshaNam aiSvarya hetu: iti etat
sarvajanInam hi). That Sundara Sundari united with Her Lord gained the name
of "SrI devi" to recognize Her stay on the Lord's chest without ever leaving
that exalted sthAnam (sA sundara nishevaNata: SrI: iti nirAhu:). Since She
stays on the Lord's chest with the intention of never leaving it (akalakillEn enRu
uRaiyum alarmEl mangai), one of Her name is defined as "Srayate iti SrI:". She

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stays there to listen to Her children's appeals for help and to make Her Lord
hear it as well with Her pleas on their behalf to pardon their trespasses.
Because of Her permanent and auspicious presence on His chest, the Lord is
recognized as "tiruvukkum tiuvAkiya selvan". She is the aiSvarya hetu for all.

“aiSwarya hetu!”

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Comments:
Swamy Desikan celebrates SrI tattvam in His Sri Stuti (E-Book # 1 in
Sundarasimham series - http://www.sundarasimham.org.). One of the Slokams
pays tribute to Her for removing the curse of DhurvAsa on indrAdi devatais
and restoring their lost aiSvaryam this way:
Hl¬l 14 t4lPP 6Br= |4!T 4¬-F¤¬F¤l
Hl9l4l-6l- H¹TP¬P+ Bl4¹l ¤l- B ¹ -ãl-·
¬-\4l ¬ 4|N¬ 4+|P7 ¬|¬6 t4tT³l¬ -
B4l Tl¹|F¤¹BP 74l B 97 |+|4 H|-6·
Alokya tvAm amrtasahaje vishNu vaksha:stalasthAm
SApAkrntA: SaraNamagaman sAvarodA: surendrA: |
labdhvA bhUyastribhuvanamidam lakshitam tvat kaTAkshai:
sarvAkArasthira samudayAm sampadam nirviSanti ||
--SrI stuti, Slokam 14







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SrI bhUmi nILA samyukta SrI SundarabAhu
 

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SLOKAM 70 
|7-4l|¬-t4PrlT 6l ¬P¬ T F6l6'4¬l4'4T-
9l4 ¹T 6¬l4¬¬ B66l9 4 |94 |4 HP -·
-9lTl¹|4¬ |6|¬¾ B†Hl— |+t4l+9 6l |~4
+l¬l ¬ |PP9l†Hl— ¹P|46l |+t4 4+lãlH¹-+
divya acintya mahAdbhuta uttamaguNai: tAruNya lAvaNyaka-
prAyai: adbhutabhAva garbha satatA pUrvapriyai: vibhramai: |
rUpa AkAra vibhUtibhi: ca sadrSIm nityAnapetAm Sriyam
nILAm bhUmim api IdrSIm ramayitA nityam vanAdrISvara: ||
The three Devis of the Lord at SrI VaikuNTham (TirumAlirumcOlai) are
saluted here.
Meaning:
In divyAtma svarUpam, deha saundaryam, ASrita rakshaNam and other
indescribable divya guNams, SrI Devi, BhU Devi and nILA Devi gladden the
heart of TirumAlirumcOlai Azhagar every moment (divya acintya mahAdbhuta
uttama guNai: nityAm ramayitA). Through their uttama guNams (J~nAnam,
Sakti, dayA and vAtsalyam) and TirumEni saundaryam (tAruNyam/Youth,
lAvaNyam) and other rUpAkAra vibhUti: (lIlA and nitya vibhUti:), they become
equal to the Lord of MaalirumcOlai (vanAdrISvara sadrSa:) and make Him filled
with happiness. KUresar bows before "SrI bhUmi nILA samyukta SrI
SundarabAhu".

 

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SLOKAM 71 
H-4l -4¬ |76|+¹l¬Trl7 ¬l4-
9 Pl+ ¬l4P¤ ¹9T49¬l4-·
Hl=U+-46¹|7-4¹Bl+ ¬ |6-
F4l 9 4Bl— ¹P|46l 4+H ¬+l¤-+
anyonya ceshTita nirIkshaNa hArda bhAva
premAnubhAva madhura praNaya prabhAva: |
Ajasra navyatara divyarasAnubhUti:
svAm preyasIm ramayitA vanaSailanAtha: ||
This Slokam describes the unity of thought of Sri Devi and Her Lord in
protecting their suffering children.
Meaning:
The Lord and Periya PirATTi have matching smiles, brow movement, side glances
and unity of thought and body language (anyonya ceshTita nirIkshaNa hArda
bhAva:). That leads to mutual sweet affection of a high order between Them
(premAnubhAva madhura praNaya prabhAva:). The Lord of Maalirumcholai is
drenched in the uninterrupted and ever new bliss (Ajasra navyatara divya rasa
anubhUti:) from the companionship of Periya PirATTi and makes Her very happy
as well (vanaSaila nAtha: svAm preyasIm ramayitA). The bhogams presented by
Periya PirATTi and their impact on Her Lord leading to the forgiving of the
aparAdams committed by the jIvans are referred to here the IDupADu of the
Lord in the "alli malar makaL bhOga mayakku" for Asrita samrakshaNam is
alluded to in this Slokam. Swamy Desikan in His SrI stuti, KUresar in His SrI
stavam and Swamy ALavanthAr in His Catussloki have described at great length
the influence of Periya PirATTi on Her Lord to reduce His anger towards the
AparAdhi jIvans.

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SLOKAM 72 
B -7¹F4 4+H ¬4l|B+l
¬l ¬P 4 |+=¬l ¬Pl¬=+ ·
H 9 99 ²|6 H 96lT 6 -
9l|6Pl+|r9|6- F4+lP|++
sundarasya vanaSailavAsina:
bhogam eva nijabhogam Abhajan |
Sesha esha iti SeshatAkrte:
prItimAn ahipati: svanAmani ||
This Slokam pays tribute to the leader among the nitya sUri-s, AdiSeshan
(yasya svarUpam sa Sesha: para: Seshi as commented by AcArya RaamAnuja in
VedArtha sangraham). Adi Seshan is Lord's nivAsa-SayyA- Asanam.
Meaning:
AdiSeshan has attained His divine body to cause Anandam to the Lord, His
Master through His many services as His bed, throne, sandals and umbrella
(vanaSaila vAsina: sundarasya bhogam eva nija bhogam Abhajan ahipati:). He is
so proud of being blessed with the kaimkaryams commanded by His Lord, the
sarva Seshi. He enjoys His name as "AdiSeshan" is very pleasing to Him since it
implies that He is the primordial Sesha bhUtan of the Lord executing many
kaimkaryams (Seshata AkrtE: esha Sesha: iti svanAmani prItimAn).
Comments:
The kaimkaryams performed by a true Seshan is for the pleasure of the Lord
only (tanakkEyAka enaik-koLLumItE).

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“sesha vAhanam”

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AdiSeshan has many names such as nAgarAjan, ahIndran, nityasUri PradhAnar
etc but He derives the greatest joy from the name Seshan because it attests
to (nirUpakam) for His Sesha vrtti. KUresar brings out the meaning of the
uttara kANDam of dvayam by choosing the words: "sundarasya bhogam eva nija
bhogam Abhajan". All His Sesha vrtti (kaimkarya vyApArams) are exclusively
for enhancing the pleasure of His Lord. Phala tyAgam and phala samarpaNam
are implied by the choice words of "bhogam eva". SrivatsAnkAcchAr Swamy
quotes a passage at the beginning of AcArya rAmAnuja’s nitya grantham in the
context of explaining the true meaning of "Seshan": "sva SeshabhUtena mayA
svIyai: sarva-paricchadai:, vidAtum prItamAtmAnam deva: prakramate svayam".






















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“garuDa vAhanam”

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SLOKAM 73 
4lr+lB+|46l+¬lP¹lHlT |6- G¬9|6N4lP4-·
|+t47lF4¹|6¹4 4F4 4 99 B-7¹¬=l 4+l|ã¬-+
vAhana Asana vitAna cAmara
AdyAkrti: khagapati: trayImaya: |
nitya dAsyarati: eva yasya vai
esha sundarabhuja: vanAdriga: ||
This Slokam salutes another PradhAna nitya sUri, GaruDan, who is known for
His nitya dAsya rati.
Meaning:
GaruDan is the vAhanam (transport) for the Lord, when He has to travel
(atthiyUrvAn, puLLaiyUrvAn). He is the seat (Asanam) for the Lord as pITham
as envisioned by the Agamams. He is the canopy (vitAnam), when it is hot (mElAl
paranta veyil kAppAn vinatai SiRuvan siRakennum mElAppin kIzh varuvAnai –
ANDAL, nAcciyAr tirumozi, 14.3). He is the fan (cAmaram) and He performs
many other Kaimkaryams. KUresar wishes to engage in such dAsa vrtti
kaimkaryams. GaruDan who is the embodiment of the three Vedams has arrived
at TirumAlirumcOlai to engage in exclusive Kaimkaryams to the Lord.






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SLOKAM 74 
4+l|ã+l¤F4 B B -7¹F4 4
9¬ ±|H7l74¤ B -4Bt9|6-·
BPF6¬lT T¤ ¹-¤¹FB7l
T³l¬4l÷4l 5F4 ¬ B4 TP B +
vanAdrinAthasya susundarasya vai
prabhukta SishTASi atha sainyasatpati: |
samastaloka eka dhurandhara: sadA
kaTAksha vIkshya: asya ca sarvakarmasu ||

“SrI vishwaksenar!”

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In this Slokam, KUresar celebrates SrI Vishvaksenar as another prinicipal nitya
sUri.
Meaning:
Vishvaksenar is the commander-in-chief of the Lord (senAtipati) and He
partakes the food left over by the Lord after His bhojyAsanam (prabhukta
SishTASI). Vishvaksenar rules the world on command from the Lord and He is
an expert at it (sainya satpati: samastaloka eka dhurandhara:). He performs all
the kaimkaryams for Azhagar and is blessed by the auspicious glances of the
Lord (sadA sarva karmasu asya atha KaTAksha vIkshya: ca asti).
Comments:
SrivatsAnkAcchAr Swamy quotes a passage from SrI Vishvaksena Mantram
regarding the role of SrI Vishvaksenar as the consumer of the food left over
by the Lord after His bhojanam (SrISa-bhuktonjita Sesha jIvana:). His
(Vishvaksenar's) jIvanam as a Seshan of the Lord to serve as the Commander-in
-chief of the Lord and He sustains Himself by partaking the food offered to
the Lord and consumed by Him. His bhogyam is "pOnakam seyta SeDam ". That
is why, Vishvaksenar has a special name: SeshASanar (One who eats what is left
over from the naivedhyams to the Lord).







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SLOKAM 75 
7׬lP¹P Gl- 9|¹¬77l-
B ¹4- 9|¹=+l¾ + t4¬l-·
B -7¹l 6¬ =|P-¤6 B7l
¬l+H|±P G|+t4Bã Tl-+
chatra cAmaramukhA: paricchadA:
sUraya: parijanA: ca naityagA: |
sundarorubhujam indhate sadA
jn~Ana Saktimukha nitya sadguNA: ||
Here the noble and exalted status of the nityasUris (parijanam-s) like
AdiSeshan, GaruDa et al, the accessories used in the Lord's kaimkaryams
(paricchadham-s) like umbrella, fan etc that serve as bhogopakaraNams and
the nitya kalyANa guNams like jn~Anam, Sakti are acknowledged by KUresar.
They shine and stand out through their kaimkaryams to the Lord of
TirumAlirumcOlai (sundarorubhujam prApya sadA indhate). They never leave
the side of Azhagar and serve Him. Their effulgence arises from their
ASrayaNam of Azhagar.
Comments:
Vedam describes the kaimkarya Ananda anubhavams of the nitya sUris as "sadA
paSyanti sUraya:". Wherever the King goes, the parijanams follow with
bhogopakaraNams according to BhAshyakArar ("rAjA gacchatI iti yukte,
saparivAro gacchatI iti gamyate"). The kaimkaryams by the nityasUris,
bhogopakaraNams to their Lord are uninterrupted. They thrive on this and
derive their sattA from it (sundarorubhujam prApya sadA indhate).

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SLOKAM 76 
ãl¹+l¤¬T+l¤6‘=l- 9l|¹9H97¬l|¬+F6¤l·
PlPTl¾ ¬¹4- 9 ¹l6+l- B -7¹ 4+Prl¤¬ |~6l-+
dvAranAtha gaNanAtha tallajA:
pArishadya padabhAgina: tathA |
mAmakASca gurava: purAtanA:
sundaram vanamahIdhragam SritA: ||
KUresar points out that the MahAns known as VishNu Parishadars, gaNa
nAyakAs, pUrvAcAryAs and AzhvArs have arrived at TirumAlirumcOlai,
perform Kaimkaryams for Azhagar as they do at SrI VaikuNTham and feel
fulfilled.
Meaning:
dvAra pAlAkAs like caNDa-pracaNDa-s, gaNa nAyakAs like Kumuda-
KumudAksha-s and other VishNu parishadars (sevakAs) described in AdhAra
Sakthi pramANams and samhitAs as well as prAcIna AcAryAs and sacred
AzhvArs have been uplifted by Azhagar, who has arrived now at
TirumAlirumcOlai. KUresar's predecessors were original inhabitants of
TirumAlirumcOlai and later moved to PerumAL Koil (Kaancipuram) and they can
be counted among the VishNu parishadar group.




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SLOKAM 77 
²†H - 9|¹=+ - 9|¹¬77 -
|+t4|B&|+=¬l ¬¬ |P¬-·
B -7¹l 4+|¬¹ F6³l9 4
¹746 BT¬†|7¬l ¬¹-+
IdrSai: parijanai: paricchadai:
nitya siddha nijabhogabhUmiga:
sundara: vanagire: taTIshu vai
rajyate sakala drshTigocara: ||
In this Slokam, KUresar instructs us that the same SrI VaikuNnTha nAthan
served by nitya sUris and bhogopakaraNams is the same as the One seen at
Azhagar Malai in the very visible arcA form to be enjoyed by the Bhakta
janams.
Meaning:
In the past five Slokams, nitya sUris, bhogopakaraNams, VishNu pArishadars
serving the Paramapada nAthan eternally at SrI VaikuNTham were covered.
The same Paramapada nAthan is seen with our physical eyes (sakala drshTi
gocara:) taking His strolls at the foot hills of VanAdri. Paramapada nAthan can
not be seen directly by our physical eyes. Paramapada nAthan on the other hand
can be seen only through VedAdyayanam and Yogam. That same SrI VaikuNTha
nAthan has appeared amidst us in arcA form to be enjoyed by us and to receive
His anugraham.


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SLOKAM 78 
Hl4l7¬ |P9 B ¬|-¤9 9l |!9Tl9
4 T… 'ó¤lP|+ BP &B 4l|9TlB ·
~lP‘6l¬ r46l9 4¤l 6¤ 4
¬÷Pl¤¹FB=|6 |B r|¬¹ F6³l9 +
AkrIDabhUmishu sugandhishu paushpikIshu
vaikuNThadhAmani samrddhasuvApikAsu |
SrImat latAgrhavatIshu yathA tathaiva
laksmIdhara: sajati simhagire: taTIshu ||
KUresar points out that at TirumAlirumcOlai, Azhagar has the entire bhoga
sthAna, bhogopakaraNams that are available at His SrI VaikuNTham.
Meaning:
At SrI VaikuNTham, there are many nandavanams with fragrant flowers
(vaikunTha dhAmani sugandhIshu paushpikIshu, AkrIDa bhUmIshu
lakshmidhara: sajati); there are many sporting palaces (samrddha vApikA:
SrImat latA grhA: asti). There are many places for acquatic sports (vApikA:)
and mAdavi pandals (latA grhams). There are identical, beautiful sporting places
and resting spots at Solai Malai (SimhAdri) foot hills, where Azhagar with His
ArUDha SrI resides and sports. The splendid bhoga sthAna, bhogopakaraNams
at SrI VaikuNTham have been described beautifully by AcArya RaamAnuja
through His dhyAna balam at Srirangam on a Panguni uttaram day.



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SLOKAM 79 
Hl+-7P|-7¹PrlP|TP'³9l-6-
¬÷¹4l ¬ 4l5-4|r96l Br +l=4l ¬·
|+FB= ¹4|+t4|+=|7-4=+ TB -4l
|+t4 4B+ B=|6 B -7¹7l 4 +lãl +
Ananda mandira mahAmaNimaNTapAnta:
lakshmyA bhuvA api ahipatau saha nILayA ca |
nissankhya nitya nija divyajanaika sevya:
nityam vasan sajati sundarda: vanAdrau ||
In this Slokam, KUresar reveals that
SrI VaikuNThanAthan of Paramapadam
out of His parama dayA has descended
down to sOlai malai as Azhagar to
bless us all and for us to have His sevai
without difficulty. KUresar invites us
to join Him at TirumAlirumcOlai for
this apUrva darsanam.
Meaning:
The Lord SrI VaikuNThanAthan who is
seated on AdiSeshan with His three
Devis in the middle of the thousand
pillared maNTapam known as Ananda
nilayam, while being served by limitless
nitya sUris and mukta jIvans there has

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now chosen TirumAlirumcOlai as His preferred place of residence on earth and
is blessing us with His adbhuta Paramapada nAthan sevai, which is hard to
experience with the human body.
Comments:
SamhitA vacanams and AcArya sUktis describe vividly the sevai of Paramapada
nAthan at the thousand pillared MaNTapam at SrI VaikuNTham:
 AsthAnam Anandamayam sahasrasthUNAdinA AmnAtam -- Swamy ParASara
BhaTTar’s RangarAja stavam, pUrva Satakam
 (PraNavam) AnandamayAya divya-ratna-maNTapa nama: --AdhAra Sakti
Mantram,
 devo vaikuNThanAthastu AnantAsana-samhita:, sevya: SrI bhUmi-nILAbhi:
prAturbhAvaistu cAkhilai: -- Paushkara samhitai and
 AcArya RaamAnujA's dhyAna Slokams on Paramapada nAthan in His nitya
grantham.
KUresar sums up the Paushkara samhitA vAkyams in the first two lines of this
Slokam. Vishvaksena samhitai's description of the audience for this sevai of Sri
VaikuNThanAthan (nityAtIto jagaddhAtA nityairmuktayaSca sevita:,
baddhAnjalipuDai: nirmalai: nirubhadravai:) is encapsulated in the third line of
this Slokam.





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SLOKAM 80 
9t4|¤ |+ |׬ TT9T 6 ¹Bl|V
4 T… 'ó¤lP|+ 9¹l¹4¹+l|V |+t4 ·
|+t4 4B-9¹PBt4P4 5-46l6-
4l ¬l-ã4l= P+B 99 r|¹4 +lãl +
pratyarthini triguNaka prakrte: asImni
vaikuNThadhAmani parAmbaranAmni nitye |
nityam vasan paramasatvamaye api atIta
yogindra vAngmanasa esha hari: vanAdrau ||
The Vaibhavams of SrI VaikuNTham as revealed by the VedAs is assembled in
this Slokam.
Meaning:
The Suddha satvamaya Lord, who is the opposite of mUla prakrti is beyond the
thoughts and words of Parama Yogis. Such a Lord residing eternally at SrI
VaikuNTham (kalAngA Perunagar ParamAkASam) is blessing us with His sevai
now at TirumAlirumcOlai.
Comments:
Our Prakrti MaNDalam is known as miSra sattvam since it is a mixture of
sattva, rajo and tamo guNams (triguNA karmiNAm kshetram prakrte
rUpamucyate) in contrast to SrI VaikuNTham, where only sattva guNam
presides (Suddha satva maya paramAkASam saluted in Srutis as:
kshayantamasya rajasa: parAke, tamasa: parastAt). This unique lokam is revered
as Para Ambharam or ParamAkAsam (tadvA AkASam sanAtanam, parame
vyoman) and is the permanent sthAnam of SrIVaikunThanAthan.


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paramAkASam

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SLOKAM 81 
¬l Tl ¾6 7 H 7¤6 |T¬ B -7¹F4
9“l¬ Tl ¬|¹6B84 6l7P'7P ·
H-4l|+ ¬lF4 B B† |H 9¹7H6l|+
4l7l|4¤ |¹r 9|¹¬776lP¬¬7++
lokAn caturdaSa dadhat kila sundarasya
panktI guNottarita saptavruti idam aNDam |
anyAni ca asya susadrmSi paraSSatAni
krIDAvidhe: iha paricchadatAm agacchan ||
Through the previous four Slokams, KUresar described the different aspects
of nitya VibhUti. With the next two Slokams, KUresar describes the unique
features of lIlA vibhUti (prakrti MaNDalam) and how it serves as His sporting
ground to enhance His pleasure.
Meaning:
The fourteen universes and the ten times bigger seven AvaraNams (hidden
enclosures) constitute the brahmANDam. There are hundreds of other
brahmANdams like the above and they become the lIlA vibhUti, a tool (karuvi)
for the Lord for His divine sport of creation et al (idam aNDam, anyAni ca iha
sundarasya krIDAvidhe: paricchadatAm agacchan).
Comments:
The 14 universes constituting the entire brahmANDam are the ones like bhU:,
bhuva:, suva: and others. They are created by Brahma Devan at the niyamanam
of His Lord as a apart of His assigned duties. Ten time larger than this is

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another aNDam that hides the brahmANDam and is made up of the seven
AvaraNams: Water, agni, wind, AkASam, bhUtAdi-mahat-prakrti. Thus there
are so many more brahmANDams. All these were revealed to Arjuna in the
middle of the battle field at Kurukshetram by the Lord during His viSvarUpa
darSanam. All of these are play things for the divya dampatis.




























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SLOKAM 82 
B ¹+¹|64 ¬l|74r ¬ 7T|¬¬|P7
=¬7¤ ¬l'7P'74¹Tl|+ ¬ B8 6¤l·
¬ T9 69l ¬ P ±9 69l¾ 4+l|ã96 -
79T¹Tl|+ +P |4¤4 5|9 ¬4|-6 |4¬l -+
suranaratiryagAdi bahubhedaka bhinnam idam
jagat atha ca aNDam aNDavaraNAni ca sapta tathA |
guNa purushau ca mukta purushA: ca vanAdripate:
upakaraNAni narma vidhaye api bhavanti vibho: ||
KUresar is struck with a sense of awe as he thinks about the upakaraNams
(karuvikaL) for the Lord's sport. All of these (DevAs, humans, birds, beasts,
ever changing ones in the brahmANDam and those in the AvaraNams) are made
up of tri guNams (prakrti), bhaddha jIvans bound by the triguNams and
Mumukshu: (those who desire Moksham). What a wonder! All of these become
the play things for the Lord of TirumAlirumcOlai.
Comments:
The sweep of coverage of the entities in brahmANDam by KUresar is breath
taking:
"sura-nara-tiryak Adi bahu bhedaka bhinnam idam jagat, atha ca idam aNDam
tathA sapta aNDAvaraNAni ca……..vanAdripate: narma vidhaye upakaraNAni
bhavanti".


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SLOKAM 83 
¬l|++- B664l |¬+l |r 4 B -7¹l |¤9¹¬|±¬l|¬+-·
P |±Pl-4 9¹Pl 9¹ 97 |+t4|TT¹97 ¬=|-6 6 +
jn~Anina: satata yogina: hi ye
sundarAnghri parabhaktibhAgina: |
muktimApya paramAm pare pade
nitya kinkarapadam bhajanti te ||
In the earlier Slokam, KUresar referred to mukta jIvans, who attained mukti
by following karma-jn~Ana-bhakti-prapatti yogams. Here, KUresar celebrates
these fortunate ones, who through their refuge at TirumAlirumcOlai Azhagar's
sacred feet at His lIlA vibhUti and reached His SrI VaikuNTha sthAnam (nitya
vibhUti) and became eligible to perform kaimkaryams for Him there.
Meaning:
Those who always performed karma yogam (satata yogina:), the others who
through their jn~Ana yogam recognized the antaryAmi brahmam inside their
heart lotuses and yet others who practiced bhakti yogam or performed
SaraNAgati at the sacred feet of the Lord of TirumAlirumcOlai (described in
the 24
th
Slokam) attained mukti and became eligible for performing nitya
kaimkaryam for the Lord at His Paramapadam (ye sundara anghri para bhakti
bhAgina:, pare pade te paramAm muktim Apya nitya kinkara padam bhajanti).
The importance of observing para bhakti is highlighted here.


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SLOKAM 84 
7 4F4 B -7¹¬ =F4 4+l|ã¬6 -
r ! Hl¬4x4P¤4l55|~64tB¬t4P ·
9 HF4¬l4P=r|T|¹rl46l¹ -
4l 5¬¾Tl¹ =¬6l|~66 -4¤Pl +
devasya sundarabhujasya vanAdribhartu:
hai! SIlavattvam athavA ASritavatsalatvam |
aiSasvabhAvam ajahadbhi: iha avatArai:
ya: alancakAra jagat ASrita tulya dharmA ||
In this Slokam, KUresar provides an introduction to the theme of vibhava
avatArams of the Lord, which he is going to cover next. The two divya guNams
of sauSIlyam and ASrita vAtsalyam central to the vibhava avatArams are
celebrated in the three Slokams starting from here.
Meaning:
Wonderful indeed are the two divyAtma guNams of VanAdrinAthan (Azhagar)
that are clearly displayed without any impact on His svabhAvam (intrinsic
nature) as the Lord of the Universe (ISvarana and devatA sArva-bhauman).
These two guNams are sauSIlyam and Asrita vAtsalyam, which have been
dominantly displayed during His many incarnations on this earth. Through that
display, He practiced Asrita tulya dharmam (the dharmam of those, who sought
His refuge) and SIlatvam (sauSIlyam). He hid His own brahmANDa prabhAvam
and sarveSvaratvam and approached the AsritALs and mingled with them on an
equal footing. He does not abandon His aiSvarartvam in these avatArams but
hides them so that the AsritALs are not afraid to approach Him during these
incarnations.

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SrI sundarabAhu perumAL in daSAvatAra tirukkolam
Comments:
AzhvAr refers to these many avatArams as: "innnina yOniyumAi imaiyOr
talaivan piRakka". The reason for these avatArams as Matsyam, KUrmam,
nrsimham, vAmanan, rAman and KrshNan are manifestations of His sauSIlya and
Asrita vAtsalya guNams. He never leaves however His sarveSvaratvam in all
these avatArams that He takes (svabhAvam ajahat SaSvat AkrAntaram
Akrte:).





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SLOKAM 85 
|B rl|ã+l¤ ! 64 4l= P+Bl|64 ¬
-9 t46l|-ã4P 7lr ¹rF44lTl·
94 ¬ + t4|Pr ¬ tBP4l6|¹!4-
t47¬l+¬|±|4¤4l 5H P ¤l5¬|4!4+ +
simhAdrinAtha! tava vAngmanasAtivrttam
rUpam tu atIndriyam udAha rahasyavANI |
evam ca na tvam iha cet samavAtarishya:
tvat jn~Ana bhakti vidhaya: adya mudhA abhavishyan ||
In this Slokam, KUresar points out that the SAstrams dealing with karma-
jn~Ana-bhakti yogams would have been rendered ineffective if EmperumAn had
not taken the avatArams in this world. This a majestic and insightful
observation on avatArams and their relations.
Meaning:
Oh Lord of TirumAlirumcOlai (simhAdrinAtha)! Upanishads (rahasyavANI) have
loudly declared (udAha) that Your aprAkrta tirumEni is beyond description and
thought and can not be seen by the physical eyes (tava rUpam vAng-manasa
ativrttam, atIndriyam). Even with that truism, if You had not appeared on this
earth through Your avatArams (evam ca iha adya tvam na samavAtarishya cet),
the SAstrAs based on the celebration of Your tirumEni dealing with Karma,
jn~Ana and bhakti yogams would have become useless (nirvaishayam-s).
Comments:
avatArams are of four kinds:

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 The sAkshAt avatArams like Matsya and KUrma mUrtis
 activities completed by amSa avatArams like ParaSurAma and Veda VyAsa
 Avesa avatArams, where some are empowered through the Sakti of
BhagavAn to complete some of His niyamanams (eg.), Puranjayan.
 arcAvatArams in the form of stone (SilA), wood (kAshThA), Panca loka (five
metals alloy), citrapaTa, SudA-rekhA-yantra (geometric pattern of
mantram), prthvI, jala, vAyu.
The SubhASrayatvam is limited to Matsya-KUrma-nrsimha-rAma-KrshNa-
trivikrama avatArams. amsa-AveSa avatArams do not have SubhASrayatvam
for ArAdhanam. They can not be meditated upon. Without SubhASrayam, divya
MangaLa vigraham and Suddha satva maya presence in them, dhyAnam about
Him or the Yogam to know Him (jn~Ana yogam), yaj~nam as a subdivision of
Karma yogam (devArcana-tapas-tIrtha-dAna-yajn~adis) are not permitted. In
that case all these Bhagavat SAstrams would have been rendered ineffective
(avishayam and avirasam as Swamy Desikan will point out later). Swamy
ParASara BhaTTar followed His father and emphasized this important doctrine
in his SrI RangarAjastavam (2.49) and SrI guNaratnakoSam (Slokam 48).









 

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SLOKAM 86 
4 ¬±l ¬47 T¬l ¬P+Bl 5+-4ltPBVl4+l-
6tB V 9T6|ã¹l| ¤|+¤+lH¤ 4+lãlH¹- !·
P\4 5'7 474l6¹FB ¹+¹lHlTl¹|7-4lT |6-
6 + 4 |×7H +› ¹ ¾ BT¹ F49l|¤ 69l¤ +P +
ye bhaktA bhavat eka bhogamanasa: ananyAtma sanjIvanA:
tat samsleshaNa tat virodhi nidhanAdyartham vanAdrISvara:! |
madhye aNDAm yat avAtara: suranarAdyAkAra divyAkrti:
tenaiva tridaSai: narai: ca sukaram svaprArthita prAthanam ||
Vedam reveals the truth about EmperumAn's avatArams: "ajAyamAno bahudhA
vijAyate, sa u SreyAn bhavati jAyamAna:". He is not born like us due to the
influence of accumulated karmAs. He could have accomplished sishTa
paripAlanam and dushTa nigraham as well as dharma samrakshNam through His
sankalpa balam alone without taking avatArams and coming down to earth and
mingling with us. He considers however that the mukhya prayojanam of the
avatArams is to come down in person to protect His bhaktAs like Gajendran,
PrahlAdan and others. dharma sthApanam becomes Anushankikam (the fruits/
after effects of the sishTa paripAlanam and dushTa nigraham). In all these
avatArams, He does not diminish His Sreyas (Vaibhavam as Parama Purushan).
He also descends down to mingle with His dear devotees (NammAzhwAr's) mind
and soul (tirumAlirumcOlai vancakkaLvan mAyakkaviyAi vantu en tan nencum
uyirum uL kalantu ninRAr).
Meaning:
Oh VanAdriISvara! You incarnate in this earth for mingling and uniting with

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those, who believe that the only upAyam for their redemption is the Lord and
they live only to experience Him (ananyAtma sanjIvanA: bhavat eka bhoga
manasa:). You incarnate amidst the devAs and humans with Your aprAkrta
tirumEni to protect Your bhaktAs, destroy their enemies and preserve Your
dharmams. Your avatArams make it easy for the devAs and humans to seek the
boons that they desire.

bhagavAn grants the boon of bAla bhakta dhruvan!


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Matsya avatar

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SLOKAM 87 
~lP-Prl4+|¬|¹H|4¤lH4l F6
P\4 6 |4!T |¹|6 4- 9¤Pl46l¹-·
6 + 4 ¬ ¬4 P|r|V =+l- |T¬l-¤l-
t4-PtF4¬l4P4¬¹4 T¤ ¬44-+
SrIman mahAvanagiriSa vidhISayo: te
madhye tu vishNu: iti ya: prathamAvatAra: |
tena eva cet tava mahimni janA: kilAndhA:
tvat matsyabhAvam avagamya katham bhaveyu: ||
In this Slokam, KUresar comments on bhagavat dveshis, who play down the
vaibhavam of the avatArams of the Lord and pities them.
Meaning:
Oh MahAvana girISa! The Most Auspicious Lord of TirumAlirumcOlai (SrIman)!
You appeared in the middle of trimUrtis as VishNu, as the first avatAram. Your
Paratvam was established through this first avatAram alone. Those ignorant
ones, who play down these avatArams are blind ones, even if they are blessed
with eyes. They assume that MatsyAvatAram is nothing but another fish. What
a pity!
Comments:
The Lord incarnated in the middle between BrahmA and Sivan (vidhi ISayo:
madhye tu vishNu iti te prathamAvatAra:). By that alone Your Paratvam
(Supremacy among the other two was established (tena eva tva mahimni
sthApitam). Those ignorant ones (sightless ones even though they have been
blessed with eyes) sees Your MatsyAvatAram as about one more fish in the
ocean.

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SLOKAM 88 
r 7 4 ! B -7¹¬ = ! t4|Prl'7P\4
Bl ¬-46l |4B†H ¬|¹6 P|rV-·
HñlT¹l |9 4|7 6× B ¹ ¹Pl|¬-
Bl¹4l|¬T9 9|¹9l¬+P 4 Bl¤ !+
he deva! sundrabhuja! tvamihANDamadhye
saulabhayata: visadrSam caritam mahimna: |
angIkaroshi yadi tatra surai: amIbhi:
sAmyat nikarsha paripAlanameva sAdhu! ||
KUresar reveals another profound SAstrArtham in this Slokam (viz.), it is the
greatest of sins to equate the Lord as equal to or lower than others like
BrahmA and Rudran, who are under the influence of their karmAs (Karma
bhaddha samsAri cetanams). That type of thinking will land such thinkers in
narakam.
Meaning:
Oh the Lord of DevAs! SundarabAhu! You hide Your Paratvam as sarveSvaran
and take on simple ways of mingling with humans and devAs due to Your
dominant saulabhya (easy to access) guNam displayed during Your avatArams in
this Prakrti MaNDalam. You alone know Your mahimais (na te vishNo! jAyamAno
na jAto deva mahimna:, paramantamApa -- Rg Vedam: 7.99.2 and "tvameva tvAm
vetta yoasi soasi). It may be good to accept You as lower than devAs (matsyam)
than considering You as equal to these devAs.



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SLOKAM 89 
²rl46lT F4 4+l|ã+l¤ ! 6 |+¬ r6- F4 P|rPl+P H¹P ·
7Pl96 - |T |4=4- |94T¹- |94T¹l 4 -ã|=7N4-¤+l+
iha avatIrNasya vanAdrinAtha!
te nigUhata: svam mahimAnam aiSvaram |
umApate: kim vijaya: priyankara:
priyankarA vendrajit astrabandhanA ||
KUresar cites two instances from avatArams (Lord KrshNA's victory over Sivan
during bANAsura yuddham and being bound by the nAga pASam of indrajit
during His RaamAvatAram) and asks the Lord of TirumAlirumcOlai as to which
one was desirable to Him.
Our Lord hides His mahimais as sarveSvaran and declares: "AtmAnam
mAnusham manye rAmam daSarathAtmajam". He conducted itself as one of
the citizens of AyodhyA. When LakshmaNA lost consciousness from the
mAyAstram of indrajit (nAga pASam), You conducted Yourself according to the
role that You had taken as a human being and "sorrowed" over the event. During
the bANAsura yuddham, You routed his army and drove away all his helpers
including Sivan from the battle field with the power of Your weapons. Which
one of the two roles that You chose is dear to You? Is it the mAnusha vesham
or sarveSvara, atimAnusha vesham? Please tell me.
Meaning:
Oh Lord of TirumAlirumcOlai! You are sarveSvaran and yet You hid Your unique
Vaibhavams and appeared in this Prakrti MaNDalam (aiSvaram svam mahimAnam
nigUhata: iha avatIrNasya te). For You, is the victory over Sivan more
relishable (priyamkara:) than the situation, where You permitted Yourself to be
bound by the nAga pASam sent by indrajit? Please tell.

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SLOKAM 90 
9 ¬7l t9 ¬7+P ¬7 +l &|6¤ 6-4l4|6 6l46 46
B 46l T 4+l¹9 ¹|4¬ ót9lól+|7-4lT 6 -·
|B rlãlH ! + 4 ¬4 64 T¤ F4l¬÷4Pl¬÷46
9Tl¬F4 = ¤ ¬6l 5|9 |4¬4 ¬÷Pl¤¹l¤l ¬= -+
puccha utpucchana mUrcchana uddhati dhuta vyAvartita Avartavat
samvarta arNava nIrapUra viluThat paThIna divyAkrtai: |
simhAdrISa! na vaibhavam tava katham svAlakshyam Alakshyate
padmAkshasya jughukshata: api vibhavam lakshmIdhara adhokshaja: ||
From here on through three Slokams, KUresar celebrates MatsyAvatAram of
the Lord.
Meaning:
Oh Lord of SimhAdri (Solai malaI)! Oh Lord whom Yogis can see through inward
directed senses! Oh Lord of Lakshmi (lakshmidhara!) Even though Your
intention is to hide Your Vaibhavam (tava vaibhavam jughukshata: api), Your
aprAkrta (Suddha sattvamaya) tirumEni lifting its tail (puccha utpucchana) and
turning side by side (mUrcchana uddhati) in its gigantic form in the fast
swirling PraLaya waters (dhuta vyAvartita Avartavat samvarta arNava) and
swimming with great haste to protect the universe and its beings held on Your
horn (Srngam) could not escape the attention of the Yogis.
Comments:
Oh Lord! The yogis recognized You right away as the divya matsyam playing in
the PraLayA waters. Your lotus eyes gave You away (matsaya: kamala locana).

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EmperumAn can not hide Himself from their inward dhyAna yogam. Swamy
ALavanthAr refers to the yogis who are able to cross His mAyA and recognize
the Lord as the One, who has taken the form of a giant fish due to His sauSIlya
guNam for dharma samrakshaNam.

SrI kaLLAzhar temple wall with simhAdri in the background !







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SLOKAM 91 
Bl¬¬l4³6³lT7l|¤ Tl=lñ4l=¬|¤4|¤6- ¬4·
~ ñBñ|P6+l P +l ¹¬ ¹¤6l 5'7=49 |r B -7¹ !+
sa acalAvaTa taTaka dIrghikA
jAhnavI jaladhi vardhita: kshaye |
Srnga sangamitanau: mano: abhu:
agrata: aNDjavapurhi sundara! ||
MatsyAvatAram as per Matsya PurANam is brilliantly summarized here.
Meaning:
Oh SundarabAhu! In one of the avantara PraLaya kAlam (kshaye), You rose out
of a fish's egg in a small pond and grew to swim in a big lake, Vaigai river long
like GangA and then the mighty ocean to fit Your ever increasing size. You tied
the boat carrying the saptarshis and all the seeds of creation on to Your single
horn and pulled it safely across the roaring waters of PraLayam for seven days.
You appeared before Satyavrata Manu in this mighty Matsya form and fulfilled
Your promise to him that You will save the world from the deluge.
Comments:
In the second Slokam of the Sri daSAvatAra stotram of Swamy Desikan
(http://www.sundarasimham.org – E-Book # 15), He prays for the protection of
this divya Matsya mUrti:
|+!9t4 r 6¹ñ |¹ñT |P¤- 9t4 7 9l¤77³l-
7l ¬l¹l r B7l r¬ ¬¬46l PltF4 49 - 9l6 +-+

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nishpratyUha taranga ringaNa mitha: pratyUDha pAthaSchaTA
DolA Aroha sadohaLam bhagavata: mAtsyam vapu: pAtu na: ||
Swamy Desikan visualizes the rough sea, where one giant wave collides with
another and the Lord rode on top of them as if He was riding a swing in a joyous
mood. Swamy ParASara BhaTTar pays His tribute to MatsyAvatAram in His
commentary on SrI VishNu sahasra nAmam, while commenting on the 225
th

nAmam: "samIraNa:"

Veda samrakshaNam in matsyAvatAra
(Plese see http://www.ahobilavalli.org - 29
th
E-book on SrI VishNu sahasra
nAmams,Volume I: Page 219).

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SLOKAM 92 
9¬4=+l¹9 ¹9|¹9 |¹6F4|+¬4l4B¬47+-
HP7H¹'4¬ 6H¹Tl|¤ +l|TH¹T ¬4+ F4T 94l·
¬¬T7¤l|¹6l¹4 T¬ 9l|44l7«¬P+FF49 U|4¤ 6l-
5¬¬T… ¬ 99 Pl+6+ ¹× B -7¹¬ =l 4+l|ã|+¬4-+
praLayaja nIrapUra paripUrita svanilaya avasanna vadana
bhramat aSaraNyabhUta SaraNArthi nAki SaraNam bhavan svakrpayA |
caladuda dhIritAmbu kalushi kriyADhyagamana: svaprshTha vidhrtA-
calakula esha mInatanu: atra sundarabhujo vanAdrinilaya: ||
This is a Slokam describing how the Lord saved the devAs during His avatAram
as the Matsya mUrti during the time of deluge. The meter of this Slokam used
by Swamy Desikan later in His description of MatsyAvatAram in His
daSAvatAra stotram is sArdUla vikrItitam.
Meaning:
With His overwhelming dayA (svakrpayA), SundararAjar once took the
MatsyAvatAram to protect people and devAs suffering from the mighty
inundation by PraLayA waters. He has taken His abode at TirumAlirumcOlai now.
During one avantarapraLayam, the skies opened up and deluge followed on earth
and heavens. People on earth were frightened by the destruction of their
homes from the mighty floods of PraLayam (nIrapUra paripUrita svanilaya:).
The devAs were equally frightened and ran helter skelter knowing that there
was no one other than the Lord to save them and performed SaranAgati to the
lord for their protection. (avasanta vadana: bhramat aSaraNya bhUta
SaraNArthi nAki). Our Lord answered the prayers of the men and devAs and
blessed them through taking the MatsyAvatAram and protected them all.

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SLOKAM 93 
F49 U 9Ul|ãHPTT¹T - |T¾ T|T+-
|4T|7-4lT|7-4|6|4¤ 6T¹¤l|-¤¬|¬6 -·
H|4F9-7l +-7+ |4TB7¹|4-7 ¬T6|¬-
9 ¹l5¬ |FB rlã - |946P ! r¹ ! T¬7949 -+
svaprshThe prashThAdri bhramaNa karaNai: kinca phaNina:
vikrshTi vyAkrshTi vyati viduta dugdhAbdhi calitai: |
avispanda: nandan vikasat aravinda IkshaNa ruci:
purA abhU: simhAdre: priyatama! hare! kacchapavapu: ||
Lord SundararAjan's KUrmAvatAram is enjoyed in this Slokam. This avatAram
demonstrated the "ananta bala Sakti" of the Lord. He used Mandara Parvatam
as the churning rod and the mighty snake Vaasuki as the churning rope
(mantAnam mandaram krtvA, yoktram tu vAsukim).
Meaning:
Oh Lord, Who is very fond of SimhAdri (simhAdre: priyatama)! Hari! You
incarnated as a gigantic tortoise and carried on Your back, the greatest of the
mountains, the Mandara Mountain and stayed still as that mountain rotated
from the churning by vAsuki serving as a rope in the much agitated Milky
Ocean. You were very happy over the prospect of protecting those, who sought
Your refuge and had resplendent eyes shining like a fully blossomed lotus
(nandan vikasat aravinda IkshaNa ruci:) during that KUrmAvatAram (kacchapa
vapu:) for that reason. That KUrmAvataran with the lotus eyes is blessing us
with His sevai today at TirumAlirumcOlai. This is a Veda Prasiddha avatAram
according to SrivatsAnkAcchAr Swamy. He quotes in this context, the Sruti
passage referring to KUrma mUrti, who created cathurmukha BrahmA: "adIyate
ca taittirIyA: prajApati-janaka karma vishaye".

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varAha avatAra

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SLOKAM 94 
=¬t9¬l+ 9 +6|²¤l9 6-
|B r|¬|6|¬|¬¬4F¤ ! B-7¹ !·
9 ¹l 4¹lrF4 64 4P 4 ¹l
7 7 lñ4 -7l - |T¬ ¬÷P¬|¬6l+
jagat pralInam punaruddidhIrshata:
simha kshitikshit nilayastha! sundara! |
purA varAhasya tava iyam urvarA
damshTrAhvaya indo: kila lakshma lakshitA ||
This Slokam salutes the VarAha avatAram of the Lord of TirumAlirumcOlai.
Meaning:
Oh SundarabAho! Once You had an avatAram as Kola VarAhan (Beautiful wild
Boar) to bring back BhUmi devi, who sank into the ocean. You dived in those
deep waters with the intention of lifting Her up and bringing Her and place Her
back. You found Her and placed Her back on Your damshTram (Koraippal), Horn,
(eka Srngam) and came out of the PraLaya waters. By joining with Your sacred
damshTram, She (Bhumi Devi abundant with crops) looked like a symbol for the
Moon (damshTram of the Lord).
Comments:
This is another Veda Prasiddha avatAram (uddhrtAsi varAheNa). The greatest
benefit from this avatAram is the VarAha carama Slokam. BhUmi Devi was
worried about Her children suffering in samsAram and asked for the Lord's
compassionate intervention to redeem them. EmperumAn readily obliged and

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revealed a laghu upAyam for the SamsAris in the form of VarAha carama
Slokam. Swamy Desikan's Rahasya SikhAmaNi elaborates on this VarAha
carama Slokam in the Chillarai rahasyam of Rahasya SikhAmaNi. The 37
th
ebook
of Ahobilavalli series covers in detail VarAha avatAram, VarAha Mantram and
VarAha carama Slokam (http://www.ahobilavalli.org).


























 

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SLOKAM 95 
+ 4l4 - 9F9-7 446 ¹¤4l5F6 H|H¹4l
|7Hl 5+74+ |4Hl5-4¬¬7¬¬l Bl¬¬T… ¬l·
+¬¾ 9¾4l |6 14|¤6P|9 9l¤l +¹r¹l
t4|4 F6¹¬ H ¹¬ã9 |9 B|6 r B -7¹¬ = !+
na vAyu: paspande yayatu: athavA astam SaSi ravI
diSa: anaSyan viSvA api acalat acalA sAcalakulA |
nabha: ca praScayoti kvathitam api pAtha: naraharau
tvayi stambhe Sumbhat vapushi sati he sundarabhuja! ||
In this Slokam, nrsimhAvatAram is celebrated. The state of the world at the
exact time of EmperumAn's avatAram at HiraNyan's palace is described here.
This and the two subsequent Slokams focus on nrsimhAvatAram.
Meaning:
Oh SundarabAhu! When You appeared out of the pillar in HiraNya KaSipu’s
palace, the wind was still (vAyu: na paspande). Candran and sUryan set (SaSi
ravI astam yayatu:). Directions got blurred (diSa: anasyan). All the mountains in
the group of Kula Malai shook in the world (sAcalakulA viSvA acalA api acalat).
The sky slipped (nabha: ca praScayoti). The waters in ponds and reservoirs got
heated up (patha: api kvathitam).
Comments:
Vedam salutes this avatAram as: "pratat vishNu: stavate vIryAya, mrgo na
bhIma: kucaro girishThA:". KUresar says that the PancabhUtams were knocked
out of their normal activities, when the Lord appeared as terror-striking
nrsimhan.

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SrI yoga nrsimhar—tirumAliruncholai
The pancabhUtams perform their duties assigned by the Lord (bhIshAsmAt
vAta; pavate, bhIshodeti sUrya:). HiraNyan was a mahA aparAdhi of Lord's
parama bhAgavatan. They did not want to cooperate with the offending
HiraNya KaSipu and stopped their functioning as it were.




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SLOKAM 96 
H¹l¬ 9l6l¬ |×7H|+¬4- 9l|96¬4l
¤|¹×l |+¤ 6l 44 ¹|9 |7H- TlP|9 |7HP ·
H= |¹¬7l¹¬l |¤¤ P ¤ |P|6 ¤ T + B ¹|¹9l -
|4|¬-7l+ 4¬Ft4|4 +¹r¹l B -7¹¬ = !+
arALam pAtALam tridaSanilaya: prApitalaya:
dharitrI nirdhUtA yayu: api diSa: kAmapi diSam |
ajrmbhisTa ambhodhi: ghumughum iti ghUrNan suraripa:
vibhindAne vakshastvayi naraharau sundarabhuja! ||
The previous Slokam described the situation, when Lord Narasimhan jumped out
of the pillar in the palace of HiraNya KaSipu. In this Slokam, KUresar describes
the happenings, when Lord Narasimhan put HiraNyan on His lap and tore His
chest. KUresar uses His jn~Ana drshIi these happenings at the instant of
HiraNya samhAram.
Meaning:
Oh SundarbAhu! When You took NrsimhAvatAram and tore open the chest of
HiraNyan, the enemy of the devAs, the pAtALa lokam got contorted (pAtALam
arALam). Svarga lokam was destroyed (tridaSa nilaya: prApitalaya:). BhUmi
experienced huge tremors (dharitrI nirdhUtA). The directions became
unrecognizable (diSa: api kAmapi daSAm yayu:). The oceans had giant waves and
clashed with each other with a mighty noise (ambhodhi: ghumughum iti gUrNan
ajrmbhishTa). They responded to the Lord's uncontrollable fury over the
asahyApacAram of HiraNyan.


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hiraNyakaSipu vadam

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SLOKAM 97 
+G4T¬T9|¤4|¤67 t44¬-F¤¬l
BP t¤6|¤¹¬7³l¬7 |¹6|4|¹46 F4 49 -·
|4¬l 14 6|96- 9 +- 9|6P ¬ -ãHTl4Hl6
4 99 +¹T B¹l B ²r †746 B -7¹-+
nakha krakacaka pradhikrathita daitya vakshassthalI
samuttha rudhiracchaTa: churita bimbitam svam vapu: |
vilokya rushita: puna: prati mrgendra SankAvaSAt
ya esha narakesari sa iha drSyate sundara: ||
This Slokam has a rare anubhavam on NrsimhAvatAram by KUresar. The
unrestrainable anger of Lord Nrsimhan is described in a moving manner.
Meaning:
The Azhakiya Singar (narakesari) used the tip of his saw like nails (nakha
krakacaka) to tear apart the chest of HiraNyan. Blood poured out (daitya
vakshasstalI samuttha rudhiracchaTA) and the Lord saw His body's image
(bimbitam svam vapu: vilokya) in that pool of blood. For a moment, the Lord got
a flashing doubt (SankhA) whether there was another lion nearby (prati
mrgendra:) and His anger heightened and He roared again (puna: rushita:). Lord
Narasimhan of that form is seen now at TirumAlirumcOlai for all to come and
worship Him.


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SLOKAM 98 
|¬|6|¹4 =|+B 8|69l¬+ -
|+|¬¹Tl |ã¹Tl &¹T ¹|9·
4+|¬|¹H ! 644 B6l T¤
4¹7 ! 4lP+ ! |¬¬TPr |6+
kshitiriyam jani samhrtipAlanai:
nigiraNot giraNot dharaNai: api
vanagiriSa! tavaiva sati katham
varada! vAmana! bhikshanam arhati ||
BhagavAn's VaamanAvataram is saluted in this Slokam. EmperumAn even dared
to beg for the sake of Asrita samrakshaNam His own property by taking on
the VaamanAvatAram.
Meaning:
Oh Boon granting Varada! Oh Vaamana! Oh SundarabAhu! How is it possible for
You to go and seek dAnam from some one, when the whole universe and its
aiSvaryam belongs to You. You create, protect and dissolve this universe; You
spit it out from its place of safe keeping (Your stomach) after deluge and You
support this universe on Your back (KUrmAvatAram) and hold it on Your tusk
(VarAha avatAram). How can we understand You begging for Your own property
from an asuran, who appropriated it for himself?


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SLOKAM 99 
¬l¬4 - |T¬ ¬4+ ¬4l+ 9 ¹l T…-7B-7¹4+l¬¬ H¹ !·
H= +F4 4¬7|9 6F4 6 ¬7 tF4|6 FP¹|6 4lrTl++P +
bhArgava: kila bhavan bhavAn purA kundasundara vanAcaleSvara! |
arjunasya bala darpitasya tu cchetsyati smarati bAhukAnanam ||
ParaSurAma avataram is celebrated here. During this avatAram, the Lord of
TirumAlirumcOlai destroyed King KaartavIryArjunan with His axe (ParaSu) for
the offenses that he committed and also killed the bad kings for 21 generations
(dushTa kshatra nibharhaNam as per NaDAtUr AmmAL).
Meaning:
Oh Lord of VanAcalam known for the beauty of the Kunda trees (kunda sundara
vanAcaleSvara)! Once upon a time, You incarnated in the vamsam of Bhrgu
Maharshi as BhArgavarAmA (bhArgava: bhavAn). Your weapon was the sharp
axe (ParaSu). Do You remember (smarati kila) Your cutting off the dense forest
like thousand shoulders of King KaartavIryArjunan (arjunasya bAhu kAnanam
chetsyati), who was arrogant about his bhuja bala ParAkramam (bala darpitasya
arjunasya bAhu kAnanam)?
Comments:
ParaSurAmA was the fourth son of Bhrgu Muni, who tested the sarveSvaratvam
of Sriman nArAyaNan. EmperumAn entered in to that son of Bhrgu as
AvesAvatAram to destroy the Kings, who had slipped from pursuing Raaja
dharmam. While ParaSurAmA destroyed 21 generations of Kings and performed
tarpaNam for them with their own blood, He spared the good and great kings
like Janaka, YudhAjit and others. KUresar asks indirectly the Lord of
TirumAlirumcOlai as to why He is sparing adhArmika king like the Cozha rAja,
who was the cause behind his losing both of his eyes.

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SrI rAma avatAr

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SLOKAM 100 
Hl¬l 64l׬4|6 |4|76l ×4l Bl
¤P 6T±P|G¬ + 4+l|ã+l¤ !·
H-4 +Pl¬|¹6 Pl|F6T|H¬lTl¤
H×l46l4 |T¬ B -7¹ ! ¹l¤4l5¬-+
Aj~nA tava atra bhavati viditA trayI sA
dharmam taduktam akhilena vanAdrinAtha! |
anyUnam Acaritum Astika SikshaNArtham
atrAvatIrya kila sundara! rAghava: abhU: ||
This and the subsequent six Slokams are about RaamAvatAram.
Meaning:
SundarabAho! Did You not incarnate as SrI Raamacandran in Raghu Vamsam to
follow and obey the dharmams that you established in all their fullness as a role
model and for correcting the AstikAs (Astika SikshaNArtham) from lapses in
the observance of these dharmams?
Comments:
Sri Raamabhadran has been saluted by Swamy Desikan as the very embodiment
of dharmam (rAmo vigrahavAn dharma:). In VishNu dharmOttaram, the Lord
declared:
Sruti: smrtir-mamaivAjn~A yastAmullangya vartate
Ajn~AcchedhI mama drohi madbhaktoapi na vaishnava:

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He said: The VedAs and the smrtis of Maharshis closely following Vedam are my
commands. AstikAs should not trespass them. If they do, they commit droham
to Me. Even if such trespassing AstikAs have huge amount of Bhakti for Me,
they are not true VaishNavAs. The first padam of this Slokam is an echo of
that statement by BhagavAn about dharmAnushThAnams based on Vedam and
smrtis. Every one has to observe them without slip. If one is an AcAryan, He
has to observe it and set an example for others. Sri Raaman is a
prathamAcAryan and therefore He observed these dharmAs of His without
blemish. He also corrected AstikAs, who believe in Vedam and Brahman (asti
brahmeti cet veda) and showed them the right way to observe the dharmams
through personal example.



















 

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SLOKAM 101 
4+|¬|¹9|6¹l|H6 |6 7 4 -
|×9 ¹r¹|×9 ¹Þ¬l9¬ñl6 ·
-4¬|T 9¹H ¹lP7|H 6F4
F4T¤+ 9- 9|¹PH 7H +l¬+
vanagiripatirISiteti devai:
tripurahara tripuraghna cApa bhangAt |
vygaNi paraSurAma darSitasya
svakadhanusha: parimarSa darSanAt ca ||
In this Slokam, KUresar refers to the demonstration of sarveSvaratvam by
Lord Raamacandra by breaking of the Siva dhanus at Janaka's court and
chording of the VishNu dhanus, when challenged by the haughty ParaSurAmA.
Meaning:
DevAs comprehended the sarveSvaratvam of Sri Raamacandran from two of His
lIlAs:
 Breaking of the bow of Siva (pinAkam), which was involved in the burning of
tripuram by Sivan (tripurahara tripuraghna cApa bhangAt) and
 By chording the mighty VishNu dhanus shown by ParaSurAmA (paraSurAma
darSitasya svakadhanusha: parimarSa darSanAt).
The devAs then understood that TirumAlirumcOlai nAthan is the Supreme Lord
(Para brahmam).


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avApta samasta kAman!
 
 

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SLOKAM 102 
H+4l8P× |T¬ |¬-F46 =+ -
+ ¬ ¬-¤P 7|Pr ¬l ± |P!46 ·
H+4l8P× |T¬ +l|F6 ¹lP ! 66
=¬6l t44l 6 TP4 |¬ B -7¹ !+
anavAptam atra kila lipsyate janai:
na ca labdhamedam iha bhoktumishyate |
anavAptam atra kila nAsti rAma! tat
jagati tvayA trNam avaikshi sundara! ||
The avApta samasta kAmatvam of Lord Raamacandran is saluted here by
KUresar.
Meaning:
Oh Lord of SolaimalaI! In this world, people wish to enjoy the sukhams and
aiSvaryams that they have not experienced hitherto (sundara! janai: atra
anavAptam kila lipsyate). Oh Lord who incarnated as Sri Raaman! They do not
seem to relish what they have obtained here at Your divya desam (i.e.),
Yourself. Among all the aiSvaryams and bhogams, there is nothing that You have
not enjoyed befitting Your name as avApta samasta kAman. It is because of
this, the Kosala Kingdom appeared like a worthless blade of grass and You left
it behind and went to the forest. Vedam salutes the Lord as: "Attha kAma:
AptakAma: satya kAma:, nAnAvAptamavAptavyam".




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SLOKAM 103 
|HG|¹9 |4|9+ !4-4l9¬lF4¬76l 4lB
H+ ¬4|B ¹B¬l 7'7Tl¹'44lBl+ ·
6|7r 67+ ¬ 6l Bl|¬¬l9l 5H ¹lP
~4|B 4+|¬¹l-ã B -7¹l¬ 4 ¬ 4-+
Sikharishu vipineshu api ApagAsu accha toyAsu
anubhavasi rasaj~na: daNDakAraNyavAsAn |
tat iha tadanu bhUtau sa abhilAsha: adya rAma
Srayasi vanagiIndram sundarIbhUya bhUya: ||
KUresar suggests a reason for Lord Raamacandran of Vibhavam chose
TirumAlirumcOlai for His residence during His arcAvatAram.
Meaning:
Oh Raamacandra! You are a Parama Rasikan (rasaj~na). During Your avatAram
days, You enjoyed many pleasures with Your PirATTi at CitrakUTam foothills,
dense daNDakAraNyam forest and bathed in rivers with sparkling waters. You
probably wanted to enjoy once again the mountains, the rivers and the forests
based on Your previous experience and that is why You have taken on the
arcAvatAram with the name of Azhagar and are residing at TirumAlirumcOlai.
Comments:
During His vana vAsam with SitA PirATi, Lord Raamacandran enjoyed the stays
at mountains like CitrakUTam, Prasravanam, Rshyamukham; He experienced the
sights and sounds of forests like tADakA vanam, daNDakAraNyam, Madu
Vanam; He bathed in the pristine streams of MandhAkini, GodhAvari and

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PampA. KUresar says that the Lord wanted to experience again His
AnandAnubhavams of Vibhava avatAram and chose to stay as Azhagar in arcA
form at TirumAlirumcOlai.


Entrance to SrI KaLLazhagar temple



 
 

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SLOKAM 104 
794+669'7 P |'76 ¬'7H ¬-
9T|4¬4T7-6l ãl|4¬-¤4 |B& ·
4+|¬|¹6³¬ |P9F6¹ B -7¹ ! t4
¬=|B + P ¬4l+l+ ã4~l|-6Hl|-6P +
upavana tarushaNDai: maNDite gaNDaSaila-
praNayi bhavadudantot gAyi gandharvasiddhe |
vanagiritaTabhUmi prastare sundara! tvam
bhajasi nu mrgayAnAnudrava SrAnti SAntim ||
KUresar gives another reason for Lord Raamacandran to choose
TirumAlirumcOlai as His abode during arcai.
Meaning:
Sundara! TirumAlirumcOlai is adorned with sporting gardens full of shady trees
(upavana tarushaNDai: maNDite). It has a big, round hill at the foot hills of
TirumAlirumcOlai. The GandharvAs and siddhAs who enjoy singing about Your
Vaibhavam assemble here. In the big rocks, animals (deer) like MaarIcan roam.
Oh! SundararAja! You seem to have chosen TirumAlirumcOlai to remove Your
fatigue from chasing MaarIca mAyA mrgam and fighting the vAnaram like Vaali
and are now resting on the big rock at the foot hills of VanAdri (SrAnti SAntim
tvam bhajasi nu?).
Comments:
AzhvArs have asked such questions at different divya desams (Srirangam,
TiruveLLUr et al) on why the Lord is reclining. Tirumanjana KaTTiyam asks also

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similar questions. KUresar does not stop at asking such a question but provides
the answers here for the Lord's choice of TirumAlirumcOlai as His preferred
place of residence.

ramaNIya vanam - simhAdri




 

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SLOKAM 105 
T ¬ 5-¤ - |T¬ 7|¬TF4 |+4B-T¹l ¬¹¹¬l |¤¬l+
7 t4l+ T96|×Tl5|¬7+ ²6l4 |T 47-6l ~ 6l·
6× 4 H¹P¹¬Bl -4=4¤lF6FPlã+lãlH¹ !
~lP+ ! B-7¹ ! B 64-¤+P Gl- 4l7lF64l7¹4¹P +
kUle abdhe: kila dakshiNasya nivasan dUrottarambhodhigAn
daityAn ekapatatriNA acchina iti iyam kimvadantI SrutA |
tatra eva ISvaram ambhasAm vyajyathA: tasmat vanAdrISvara!
SrIman! sundara! setubandhana mukhA: krIDA: tava ADambaram ||
In this Slokam, KUresar reveals a truism about Setu bandhanam by Lord
Raamabhadran.
Meaning:
Oh Lord of VanAdri! SrIman! Sundara! We have heard that You stood on the
shore of southern ocean at TiruppullANi (dakshiNasya abdhe: kUle nivasan) and
aimed Your arrow at the adharmikAs residing at the far distant northern ocean
shore and destroyed them with a single arrow (eka pata triNA acchina). You won
over the King of oceans at that southern ocean shore (tatra eva ambhasAm
ISvaram vyajayatA:). When we take into account all these heroic deeds, then
Your efforts in building the dam across the ocean looks like a mere sport done
for gaining fame (tasmAt tava setu bandhana mukhA: krIDA ADambaram kila?).
 
 

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SLOKAM 106 
¹¤ T… ¬|6¬T ! t4 =l6 |¬Hl6 ¤l+-
¬7¬P ¬P ¬4l4l B 9B±- 9 ¹l5¬ -·
6T9=|+6G 7¬7 7+l4lH ¬l4+ -
P¤ T¹669'7 ¹74B |T 4+l|ãP +
raghukulatilaka! tvam jAtucit yAtudhAna-
cchala mrga mrgayAyAm samprasakta: purA abhU: |
tadupajanita khedacchedanAya adya gAyan
madhukara tarushaNDam rajyase kim vanAdrim? ||
In the 104
th
Slokam, KUresar talked about the hunting of MaarIcan as one of
the reasons for the choice of VanAdri as a place of rest for the Lord. Here
KUresar advances another reason.
Meaning:
Raghukula tilaka ! Sundara! At one time long ago, You were actively engaged in
hunting the stealthy animals like RaavaNan (purA tvam…..yAtudAna-cchala mrga
mrgayAyAm samprasakta:). That probably led you to choose TirumAlirumcOlai
with verdant trees and singing bees as a place of residence during Your
arcAvatAram now.
Comments:
Our Lord hunted down animals like RaavaNan during His Vibhava avatAram. He
got fatigued and He looked for a pleasant, peaceful place to rest during His
arcAvatAram to chase away His fatigue from all those hunting efforts during
RaamAvatAram. He chose the verdant hills of TirumAlirumcOlai as His place of

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residence, where the bees perform Hari nAma sankIrtanam always
(tadupajanita khedac chedanAya adya gAyan madhukara tarushaNDam
vanAdhrim kim rajyase?).

Ancient wall structure of tirumAliruncholai temple



 

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SLOKAM 107 
r B -7¹ T6¹=-P|+ T !T¬l4
ã Pl6¹l ¬ |96¹l ¬ T… ¬ H|9 ã ·
9T¬Tl7+ ¬ rl646- T¬ 6
+l¬l T… ¬ + B†Hl |T¬ 6|1PTl ¬+
he sundara ekatara janmani krshNabhAve
dve mAtarau ca pitarau ca kule api dve |
eka kshaNAt anugrahItavata: phalam te
nILA kulena sadrSI kila rukmiNI ca ||
In this Slokam, KUresar poses a question about the reasons for the Lord
having two mothers and fathers during KrshNAvatAram and answers it.
Meaning:
Oh SundarabAhu! When You incarnated as KrshNan, You had Devaki as Your
birth mother and YaSodA as Your other mother as You moved from the city of
Mathura to Gokulam (AypADi) in the middle of the night with Your birth parent
Vasudevar carried You on His head across the parting YamunA river to cowherd
King Nandagopan's house. Thus You had two parents (oruttti makanAy piRantu
Oriravil orutti makanAy vaLara). You became Devaki Nandanan and YaSodA
Nandanan. Thus You blessed both Vamsams in a second (dve kule api eka
kshaNAt anugruhItavata:). The two vamsams are the Yadhu Kulam (Royal kulam)
and Cowherd Kulam (Ayar Kulam). It appears that your intention in adopting two
sets of parents from different kulams was to acquire most beautiful and fitting
brides from both kulams: RukmiNI from the Royal kulam and Nappinnai from
the Ayar kulam (te kulena sadrSI nILA, kulena sadrSI rukmiNI ca phalam kila).

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kRshNa and nappinnai
Comments:
Nappinnai is the daughter of Kumbhan, the brother of YaSodA. Kumbhan set up
rules for anyone to compete for the hand of his daughter (viz.), the control and
conquest of seven fierce bulls in his staple. On a mATTu Pongal day after
makara sankarAnti, KrshNan entered the contest and subjugated the seven
bulls and earned the hand of Nappinnai as Ayar Kula bride. Mancu viraTTu,
JallikkaTTu and KompaDakkal celebrations of today are linked to that original
feat of KrshNa. RukmiNI was abducted by KrshNa after receiving Her plea to
take Her away and the Lord took her to DvArakA and married Her as the bride
from the royal vamsam.


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SLOKAM 108 
t4 |r B -7¹ ! 4¤l F6+-¤4-
9 6+lF6+P¤lF6¤l + |TP ·
=lT P 4 =ó¹ 94l |49
T= ¹ 47 67ltP+l Br+
tvam hi sundara! yathA stanandhaya:
pUtanA stanam adhA: tathA nu kim |
jIrNam eva jaThare payovisham
durjaram vada tadAtmanA saha ||
Here, the lIlA of bAla GopAlan (pUtanA samhAra vrttAntam) is covered.
PUtanai was a demoness sent by Kamsan. She took on the guise of a beautiful
young woman and gave her poisonous breast milk to the child, KrshNa. As He
sucked away her breast milk, He also sucked away her life also. KrshNa was an
infant at the crawling stage and she was a pEy (ghoul) with evil intention. He
drank her milk, digested it and also gave her moksham through sambandham
with Him (vishamapi amrtam kvacit bhavet amrtam vA visham ISvara icchayA).
amrtam here stands for moksham. She offered visham. He took it in, digested
it and in return blessed her with Moksham.
Meaning:
Sundara! What happened when You as an infant accepted the offered breast
milk of pUtanA and sucked that poisonous milk and digested that poison and
consumed her prANan also at the same time ? How did You manage to digest
that powerful, impossible to digest poisonous milk (durjaram pUtanA stana payo
visham)? Please tell!

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Comments:
Swamy Desikan sums this wonderous incident beautifully:
stanyena krshNa: saha pUtanAyA:
prANAn papau lubtapunarbhavAya: |
yadadbhutam bhavayatAm janAnAm
stananatayatvam na punarbabhUva ||
She was blessed to reach Moksham and freedom from reentry into the
samsAric world (na purAvartate).


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SLOKAM 109 
Hl|~6 9 B¬¬l ¬4+ ¬4l+
Pt4 6l 4|7 =¬lP B -7¹ !·
HF6 +lP 6T¬ G¬ |T46
7lP4& ²|6 |T 67l567-+
ASriteshu sulabha: bhavan bhavAn
martyatAm yadi jagAma sundara! |
astu nAma tat ulUkhale kiyat
dAmabaddha iti kim tadA aruda: ||
In the previous Slokam, KUresar was enjoying the Paratvam of the Lord, which
blessed pUtanA with moksham. Here, he enjoys the saulabhyam of the Lord,
which permitted His mother to tie Him down to a wooden mortar. Azhvar have
reflected on this saulabhyam and have swooned over the display of saulabhya
guNam of the Lord (ettiRam uralinODu iNaintu iruntu Engiya eLivE -- Swamy
NammAzhvAr, TiruvAimozhi 1;3:1).
Meaning:
Oh Beautiful One (Sundara)! Let it be that You became accessible to Your
devotees and took on a human form (ASriteshu sulabha: bhavan, bhavAn
martyatAm yadi jagAma tat astu nAma). Why did You get bound to a mortar
with a rope as punishment meted out by Your angry mother? How many ropes
were needed to tie Your waist and there on to tie You to the mortar? Please
tell.
Comments:
Many AzhvArs have enjoyed this lIlai of the Lord being tied up by a human

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being (kaNNinuN siRut-tAmpinal kattuNNappatta peru mAyan). Kaliyan (Periya
Tirumozhi 6.7.4) experiences the whimpering of the Lord at being tied down by
His mother: "oLiyA veNNay uNDAn enRu uraloDu Aycci oN kayiRRAl viLiyA
Arkka AppuNDu vimmi azhutAn".
Swamy NammAzhvAr says
that he understands why
the Lord took on sorrowful
manushya avatArams with
the goal of redeeming a
few souls but he can not
understand why He let
Himself bound by a bunch
of ropes and cried over
that experience (tuyaril
maliyum manisar piRaviyil
tOnRik-kaN kAna vantu,
tuyarangaL seytu, tam
deiva nilai ulakil puka
uyykkum AmmAn --
ThiruvAimozhi 3.10.6).
KulaSekhara AzhvAr takes
on the role of Mother
YaSodA and enjoyed the
l i mi t l e s s b l i s s f u l
anubhavam of watching
KuTTi KaNNan squirming
on being tied, looking at
her with eyes full of fear and begging Her with folded hands to free Him.
KUresar asks the Lord: How many ropes did it take to tie You up? Please tell
(ulUkhale kiyat dAma baddha:?)

yaSodha kRshNa!

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SLOKAM 110 
B -7¹l 6¬ = ! +-7+-7+-
t4 ¬4+ HP¹|4HPl¬T-·
P|-7¹ 9 +4+l66‘=
4‘4l|¤4P 6 -4¬ ¬ ¹-+
sundarorubhuja! nandanandana:
tvam bhavan bhramara vibhrama alaka:
mandireshu navanIta tallajam
vallavIdhiyam uta vyacUcura: ||
In this Slokam, KUresar poses another question to the Lord relating to His
stealing of butter and curd.
Meaning:
Oh Sundararajan with stout and well rounded shoulders! You became the son of
Nandan with dark tresses resembling that of the color of the black beetles
(bhramara vibhrama alaka:) and stole special butter (navanIta tallajam) from
the homes of the cowherdesses. Did You steal butter or did You steal the
hearts of the young cowherdesses?




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KAliya nardanam!
 

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SLOKAM 111 
Tl|=4F4 TT6l |H¹F6 P
BtT7¹4|HG¹t4P 4 4l·
4|7 =74+H¬ B-7¹ !
t4t97l-=4 ¬P|9 6 44l -+
kALiyasya phaNatAm Sirastu me
sat kadambaSikaratmeva vA |
vashTi jushTavanasSaila sundara!
tvat padAbja yugamarpitam yayo: ||
This Slokam houses a prayer of KUresar about the Lord placing His sacred feet
on his head and redeem him like He redeemed the kALiya nAgam and the burnt
out Kadamba tree from which the Lord jumped to dance on the hoods of
kALiyan.
Meaning:
Oh Lord, Who chose TirumAlirumcOlai as Your preferred residence
(jushTavana Saila)! Sundara! Your sacred feet was placed on the hoods of
kALiyan and on "the almost dead" Kadamba tree on the banks of the pond (maDu
in YamunA river), where kALiyan was causing harm to trees and animals. May
those auspicious feet of Yours be placed on my head as well to redeem me to
gain sattA (true existence)! aDiyEn desires this saubhAgyam also.
Comments:
KUresar refers to the wonderful transformative power of the Lord's sacred
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the atimAnusha stavam (Acinvata: kusuma angri saroruham te ye bhejire bata
vanaspatayo latA vA). The Kadamba tree by the side of the pond where kALiyan
lived had lost its leaves, flowers and fruits and was struggling with its life as a
result of the ingestion of the poison exuded by kALiyan before the Lord
climbed on it to jump from there. The mere contact with the Lord's sacred
feet brought the Kadamba tree back to life in full bloom. You placed Your holy
feet even when they were not seeking them. Such a contact showered
mangalams on both kALiyan and the Kadamba tree. PurANa vAkyam houses the
wish of the poet wanting to be that Kadamba tree: "patyu: prajAnAm
aiSvaryam paSUnAm vA na kAmaye, aham kadambo bhUyAsam kundo vA
yamunAtaTe". The poet longs for being a Kadamba or Kunda tree on the banks
of YamunA river instead of seeking cattle, progeny and all other kinds of
wealth.
















 

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SLOKAM 112 
¬ |r6F4P|rPl5|9 B -7¹ !
t4 ¤= |T|P|6 H4Pl4Pl-·
B8¹l×P7¤l¾ |T |¬|¹
9 ¬76¾ B 87- |TP4 ¤-+
gUhita svamahimA api sundara!
tvam vraje kim iti SakramAkramI: |
saptatAtramadadhASca kim girim
prcchata: ca suhrda: kim akrudha: ||
The three questions relating to the lifting of the Govardhana hill to protect the
cowherd families and the cattle from Indran's fury are posed in this Slokam.
Meaning:
Oh SundarabAhu! Long time ago, when You hid Your paratvam as sarveSvaran
and stopped the Gokulam people from celebrating the usual Bhogi day festival
to celebrate Indra, what was the reason? Why did You ask them to stop it? At
that time, You lifted the Govardhana hill and held it as an umbrella to protect
the people and their cattle from the fury of Indra, who sent rain in the form of
stones. You held that unusual umbrella for seven long days?Why did You hold it
for such a long time? Why did You get angry with Your friends witnessing this
atimAnusha lIlA, when they asked whether You are a devan to accomplish such
an extraordinary feat?
Comments:
The answers to the three questions by KUresar are:

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 There was no reason to propitiate Indran, when the Lord Himself was there
as sarva karma samArAdhyan. Otherwise, it will be devatAntara
ArAdhanam. Lord has said in this context: "I am the acceptor/consumer of
all Havis from yaj~nAs, tapas as sarvaloka maheSvaran. Please recognize Me
as the friend and well wisher of every one and attain tranquility ".
 When the feast for Indran was stopped at the suggestion of KrshNa,
Indran rained torrents of stones (kal mazhai) to harm AypADi. KrshNa
uplifted the Govardhana Giri and held it with His little finger over the
people and animals of AypADi and protected them from the wrath of Indran.
The answer to the question "Why did You hold that Giri for seven long
days?" Is it to teach a lesson to the haughty Indran that his assumptions
about KrshNa getting tired and that He would have to put down the Giri
quickly. KrshNa was ready to hold it as long as it was necessary for Indran's
ahambhAvam to be destroyed.
 The third question was about the Lord getting angry, when friends of
AypADi asked Him, whether He was a devA to perform such a stupendous
act. KrshNa got angry because the answer to their question
would counter all the efforts that He took to hide His Paratvam.








 

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SLOKAM 113 
r +-7+-7+ ! BB-7¹ ! B -7¹lñ !
4 -7l4+ |4r¹6F64 4‘4l|¬-·
4 T \4|+~4T6F66|¬F67l 4
B¤l4|¬= 6 |4¬l4Prl ! |4|¬-4+
he nandanandana! Susundara! sundarAhva!
vrndAvane viharata: tava vallavIbhi: |
veNudhvani SravaNata: tarubhi: tadA vai
sagrAvabhi: jatu vilAyam aho! vililye ||
The power of the VeNu dhvani (Flute nAdam) of the Lord at brndAvanam is
recalled in this Slokam.
Meaning:
Oh most beautiful SundarabAhu (susundara)! Oh Lord who incarnated as the son
of Nandagopan with the name of Azhagar (nanda nandana sundrAhva)! When You
were at the tuLasI vanam named BrndAvanam, You were playing Your divine
flute, while sporting with the young cowherdesses. The delectable nAdam form
Your flute made the stones and the trees melt like wax under fire (aho! tava
veNu dvani SravaNata: sagrAvabhi: tarubhi: jatu vilAyam vililye). What a
wonder!
Comments:
In PeriyAzhvAr Tirumozhi 3.6.10, PeriyAzhvAr describes at great length the
impact of the delectable veNu nAdam of the Lord as He played on His flute at
BrndAvanam:

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மரஙகள நின¬ மe தாைரகள பாmம
மலரகள ooம வளர ெகாமtகள தாoம
இரஙகம கமtம தி·மால நினற நினற
பககம ேநாககி அைவ ெசயmம கணேம
marangaL ninRu madu tAraikaL pAyum
malarkaL vIzhum vaLar kombukaL tAzhum
irangum, kUppum tirumAl ninRa ninRa
pakkam nOkki avai seyyum guNamE.
His nectarine music melted the stones and trees. LeelA Sukhar's KrshNa
KarNAmrta Slokams on the Lord's VeNu ghAnam are most moving to
experience:
Please refer to KrshNa KarNamrtam eBookshttp://www.ahobilavalli.org (e-book
# 58) and http://www.srihayagrivan.org (e-book # 14 and 15).






 

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SLOKAM 114 
¬l4 ¬l4 4+|¬|¹96 ! t4 |r 4 -7l4+l-6-
¬l 9lB= ¤ |4 r¹|B 47l B -7¹ !-4 74lrl ·
¹lBl¹¹¬l tB44r |4¤9 P BlP|-6+l+l
¬ 6¾ 6F64 ¬ 6 67l Tl 7HlP-4¬ 6lP +
gAyam gAyam vanagiripate! tvam hi brndAvanAnta:
gopIsanghai: viharasi yadA sundara! vyUDhabAho |
rASArambha utsava bahuvidha prema sImantinInAm
cetaSceta: tava ca tu tada kAm daSAmanvabhUtAm ||
KUresar wonders about the collective bliss experienced by the Gopis and the
Lord as they performed the rAsa krIDai on the banks of YamunA river during
moonlit nights. KUresar wishes that he were there as one of the gopis to dance
with the Lord and share that divine anubhavam.
Meaning:
Oh Lord of TirumalirumcOlai (vanagiri pate)! Oh Lord of mighty shoulders
(sundara vyUDa bAho)! When You were at the middle of BrudAvanam
(brndAvanAnta:), You were singing frequently (gAyam gAyam) and sported with
the young Gopis (tvam gopIsanghai: yadA viharasi hi), then the rAsa krIDai
utsavam commenced. Both the gopi janam's hearts and Yours would have been
filled with many kinds of SrngAra anubhavams at that time. aDiyEn wonders
what blissful states Your minds were in during the rAsa krIDai.



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SLOKAM 115 
²|ñ6 |+|P|96 ¬ 6l4T
¹¹4PT 6P|6|94T¹P ·
6 + T BP GTl³HlB+
B -7¹l-9TP|9 9HF46 +
ingitam nimishitam ca tAvakam
ramyam adbhutam atipriyankaram |
tena kamsamukha kITaSAsanam
sundara alpakamapi praSasyate ||


Kallazhagar on horse!

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In this Slokam, KUresar points out that even small signs from the Lord have big
effects and are beneficial for the world.
Meaning:
Oh Sundara! Your meaningful gestures (ingitam), glances including the winking
of the eyes, uplifting of the eye brows and other ceshTitams are beautiful to
behold. They confer lot of auspiciousness on the world and its beings. These led
to the destruction of insignificant worms (non-entities) like Kamsan, Denukan
and others. Even if they are small acts, they are praised by the righteous ones.
Comments:
This Slokam is an elaboration of SrI MahA BhAshyakArar Patanjali's sUtram:
"ingitena nimishitena ca AcAryANAm pravrttiranumIyate". The ingitam,
nimishita-ceshTitams of the great ones are auspicious and beautiful says MahA
BhAshyakArar. ingitam is hinting without body movement. nimishitam is the
message conveyed by eye movement and winking. ceshTitam is movement of the
hands et al.
The YAdavAbhudaya Slokam (10.79) refers to the mightiness of the Lord and
the insignificance of His enemies. Kamsan was a little mosquito before the Lord,
who is like an elephant. A very small act by the elephant will totally destroy the
mosquito. Swamy Desikan says: If any one wonders about this little acts causing
such mighty damage, we have to wonder about the wonderers themselves:
"masakAniva mAtanga: kamsa-mukhyAn-imAn kshipan, yadi vismayanIyastvam
vismaye kim na vismAya:".




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SLOKAM 116 
4l¹lTBl7r+9l '7 T¬l P¬ñ-
T-9ã Plr¹THT¹= ¹¬TlHl-·
H-4l¾ ¬l¹64¬4¤+l74F6
4l7lFB B -7¹¬ = ! ~4TlP 6l|++
vArANasIdahana paunDraka bhaumabhanga-
kalpadrumAharaNa Sankara jrumbhaNAdyA: |
anyA: ca bhArata bala krathanAdayaste
krIDA: susundarabhuja! SravaNAmrtAni ||
KUresar wants to conclude the coverage of KrshNAvatAram quickly and
condenses many wondrous incidents associated with that avatAram in this
Slokam.
Meaning:
Oh Susundarabhuja! Your great heroic deeds - the burning of KAsi city of KAsi
rAjan (vArANAsi dahanam) with Your sudarSanam, the destruction of PauNDra
vAsudevan who ran around declaring that He was Para vAsudevan (pauNDraka
bhangam), the killing of NarakAsuran, the son of BhUmi Devi and making Sivan
succumb to jrmbhaNAstram in the bANAsura Yuddham and the elimination of
akshauhiNi army in the BhArata Yuddham - are delectable to hear and reflect
upon. Those deeds are SravaNAmrtam for me says KUresar (te krIDA:
SravaNAmrtAni). This state of feeling by KUresar follows that of Swamy
NammAzhvAr's TiruvAimozhi: 3.8.6 –

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ெசவிகளால ஆரநின கீரததிக கனிெயனcம
கவிகேள காலபபண ேதcைறப பதeற¬
tவியினேமல ெபானென7ஞ சககரத eனைனேய
அவிவினறி ஆதாிககம எனதாவிேய.
sevikaLAl Ara nin kIrtikkani ennum
kavikalE kAlappaN tEnuraip-pattuRRu
puviyin mEl ponnEdum cakkarattunnaiyE
avivinRi Adarikkum enadAviyE













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SLOKAM 117 
t4 |r B -7¹ ! 4+l|ã+l¤ ! r
4 T³lñ4+¬ -ãP ¤ |+·
7 4B |4697l¹4 =ã4-
B |~6 -4 ²r |6UB B7l+
tvam hi sundara! vanAdrinAtha! he
venkaTAhvaya nagendra mUrdhani |
deva sevita padAmbuja dvaya:
samSritebhya iha tishThase sadA ||
After completing KrshNavatAram in the series on daSAvatAram, Kalki
avatAram should be next covered. We will come to that in Slokam
120. Meanwhile, propelled by the thought about the closeness between
arcAvatArams and Vibhava avatArams, KUresar pays his tributes to the arcA
murtis at Srirangam, tiruvenkaTam and Kaanci. KUresar chooses tiruvenkaTam
first although traditionally Srirangam is considered as the first divya desam.
Commentators say the choice was made because both tiruvenkaTam and
TirumAlirumcOlai are known as Vrsha Giri and SimhAdri. tiruvenkaTam and
TirumAlirumcOlai located on the north and the south of Tamizh nADu are like
the two breasts of PirATTi (tennan uyar poruppum deiva vaDa malaiyum ennum
ivaiyE mulayA vaDivamainta anna naDaiya aNangE).
Meaning:
Oh Sundara! VanAdri nAtha! Thou art standing on top of the tiruvenkaTa giri
(deiva vaDa malai) as Your sacred feet are worshipped by the celestials and You
provide Your nirantara (permanent) sevai at Solai Malai (tennan uyar

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poruppu) for those, who seek Your refuge.

SrI SrInivasa perumal utsavar of tiruvenkaTa malai
Comments:
Oh SundarabAhu! At the sikharam of tiruvenkaTam Hill, Your lotus feet are
worshipped by the devAs (venkaTAhvaya nagendra mUrdhani tvam deva sevita
padAmbuja dvaya:). Here at TirumAlirumcOlai in the south, You present
Yourself always to those, who seek Your refuge (iha, samSritebhya: sadA
tishThase hi).




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Kanci divya dampatis serti

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SLOKAM 118 
r|F6H ¬|+¬4l ¬4+ ¬4l+ Bl¹96 4¹7¹l=Blñ4-·
²7P¤ P+ T¹94l 77|ãHP 4 746 |r B -7¹ !+
hastiSailanilaya: bhavan bhavAn
sAmpratam varadarAjasAhvaya: |
ishTam artham anukampayA dadat
viSvameva dayate hi sundara! ||
This Slokam is about SundarabAhu offering His sevai as Lord Varadan with
Perumdevi tAyAr at Kaanci. KUresar jumps from VanAdri in His mind's eyes to
Hastigiri.
Meaning:
Sundara! You use Hastigiri as Your abode and stay there as Perumdevi sameta
VaradarAjan and make the whole world, the object of Your grace and grant all
the boons sought by Your ASritALs befitting Your name as "varam tarum maNi
vaNNan".
Comments:
KUresar states in this Slokam that SundarabAhu is seen as MahA Devi sameta
VaradarAjan standing on top of Hastigiri as "varam tarum deivap-PerumAL" to
the whole world (sundara! hastiSaila nilaya: tvam asi, tatra varadarAja sAhvaya:
anukampayA bhavan ishTam artam sAmpratam viSvameva dayate). It is
interesting to note that Lord VaradarAjan does not have Varada mudrai in His
hand bur abhaya mudrai. AcAryAs point out in this context that abhaya
pradhAna varam is the greatest boon of them all and hence not having Varada
mudrai is understandable.


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Namperumal—Srirangam

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SLOKAM 119 
P\4 ¬l¹94l |¤ H 9H4+ H 9 B7l B -7¹ !
t4 6ã ¬4PltP+l ¬ |4 ¬4T± 9 4ltB-46-·
|4~l'4l|G¬+ ×9l×|Pr B+ BGl T4l4lF6³
~l¹ñ |+=¤l|V H 9H4+ H 9 4+lãlH¹ !+
madhye kshIrapayodhi SeshaSayane Seshe sadA sundara!
tvam tat vaibhavam Atmana: bhuvi bhavat bhakteshu vAtsalyata: |
viSrANya akhila netra patram iha san sahyot bhavAyA: taTe
SrIrange nijadhAmni SeshaSayane Seshe vanAdrISvara! ||
This Slokam is about the sevai of SundarabAhu as SrI RanganAthan. The root
(mUlam) of all arcAvatArams is accepted as TiruppArkkaDal (which we can not
see with our human eyes) and thereafter Srirangam and tiruvenkaTam in this
PrAkrta lokam. KUresar extends this thought and states that SundarabAhu
(Solaimalai Azhagar) is the One who is reclining at the Milky Ocean and in the
island of Srirangam formed by the two rivers for all to come and worship His
sacred feet.
Meaning:
Oh the Lord Of VanAdri! Sundara! Thou rests always in the middle of Milky
Ocean on Your divine bed of AdiSeshan (kshIra payodhi madhye Sesha Sayane
tvam sadA Seshe). Your BhaktAs can not however readily see Your sevai as
KshIrAbdhi nAthan with their human eyes. That sevai is reserved for nitya
sUris and devAs. Oh Lord of such great fame! Out of Your vAtsalyam for the
people of this BhU lokam, You become readily visible to all of them on the banks
of Cauveri river as RangaSAyI at Your Tiruvaranga Tiruppati and shower Your
anugrahams on them there.

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Comments:
The Lord of TirumAlirumcOlai rests on His soft bed of AdiSeshan in the middle
of the Milky ocean enjoying the kaimkaryams of His PirATTis and nitya sUris.
While there, He can see and hear all His devotees in BhU maNDalam but they
can not see Him or offer kaimkaryams to Him directly. Hence, He descends
down to earth and stretches His snake bed in the island formed by the two
rivers that originate from sahya parvatam so that every one can see Him with
their fleshy eyes (mAmsa cakshus as opposed to j~nAna cakshus) and take
in His Supreme beauty and in engage in the performance of hearty
kaimkaryams to Him.



















 

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SLOKAM 120 
T-Tl¬|4!4+ T|¬T-TT|96l+
T7l+H 9l+ ¬¬4+ ! r|+!4|B·
B 99 6F4l4B¹- B B -7¹ !
9Hl|¤ ¬÷PlH ! BP¬P 4 +-+
kalkI bhavishyan kalikalkadUshitAn
dushTAn aSeshAn bhagavan! hanishyasi |
sa esha tasyAvasara: susundara!
praSAdhi lakshmISa! samakshameva na: ||
KUresar now focuses on the last avatAram of SundarabAhu that is yet to
happen.
Meaning:
Oh Lord of MahA Lakshmi (lakshmISa)! Oh Lord with the six PradhAna GuNams
(bhagavan)! Oh Solaimalai AzhagA (susundara)! On a future date, You are going
to take the name of KalkI and mount a white horse and ride to destroy all
ayogyAs and evil ones created by the advancement of Kali yugam. You are going
to set the stage for the dawn of Krta yugam. Right now is an appropriate time
for Your avatAram given the proliferation of all adharmams in this world. Please
chastise all the dushTAs (like the coLA King, nAlUrAn) right before our eyes!
Comments:
At the end of Kali yugam, EmperumAn is said to take the avatAram of KalkI at
Sambala grAmam as the son of a Brahmin by name VishNu Yasas and remove the
fears caused by mlecchAs (turushka yavanAdibhi: jagati jrmbhamANam
bhayam). He would use His sword as the weapon, go to places where the
dushTAs congregate and destroy them.


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SLOKAM 121 
²†HlFt4746l¹B¬Pl-
B4 94 ¬47l|~6l+ =+l+ ·
×l6 P 4 + T7l|¬7-4¤l
6 + B -7¹ ! ¬4-6Pl~4+
IdrSA: tvat avatArasattamA:
sarva eva bhavadASritAn janAn |
trAtum eva na kadAcit anyathA
tena sundara! bhavantam ASraye ||
So far KUresar celebrated the daSAvatArams of SrI SundarabAhu through
number of Slokams. Even today, KaLLazhagar enters Vaigai river on CitrA
Paurnami day and blesses the assembled bhaktAs with the celebration of His
daSAvatArams. There are many other avatArams of the Lord besides the ten
pradhAna avatArams, thirty seven (37) avatArams in total are mentioned in SrI
Bhagavat guNa darpaNam of Swamy ParASarar (e.g.). nara-nArAyaNa, Hamsa,
HayagrIva, nyagrodha SAyI, PadmanAbha, dattAtreya, Gajendra VaradAdi
avatArams.
Meaning:
Oh Lord of Solaimalai! All Your other SreshTa avatArams like HayagrIva, nara-
nArAyaNa et al are for protecting the sAdhu janams. (IdrSA: sarva eva tvat
avatAra sattamA: bhavadASritAn janAn trAtum eva). They have no other
prayojanams (kadAcit anyathA). Many of them are for sAdhu paritrANam alone
without dushkrta vinAsam. Therefore, aDiyEn performs SaraNAgati at Your
sacred feet (tena bhavantam ASraye).

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SLOKAM 122 
t4lPlP+|-6 T44- T6TlP 6l|-¤
t4lP 4 B |~6=|+ÞP 9ÞP 9lP ·
99l ¤=|¬r |r ¬l ¬+¬l ¬¹t4
r B -7¹lñ ! 9|¹¬FT|¹9 4+l|ãP +
tvAm Amananti kavaya: karuNAmrtAbdhim
tvAm eva samSrita janighnam upaghnam eshAm |
eshAm vrajan iha hi locana gocaratvam
hai sundarAhva! paricaskarishe vanAdrim ||
KUresar now uses four Slokams to plead with the Lord to protect him without
fail through the SaraNAgati that He performed in the previous Slokam. You are
the support rod (Kozhu kompu) for the Prapanna jIvans to climb up ("paRRilAr
paRRA ninRAnE"). You stand at TirumAlirumcOlai to help all to come and
worship You there (yAvarum vantaDi vaNanga ninRAyE).
Meaning:
Oh Lord with the name of Sundaran (Azhagar)! The great Rshis, AzhvArs and
AcAryAs (kavaya:) recognize You as the ocean of nectar (karuNAmrta abdhi)
and celebrate You (tvAm Amananti) without let as the One who destroys
rebirth in this samsAram (samSrita janighnam) and as the surest support
(eshAm SaraNAgatAnAm upaghnam) for SaraNAgatAs. They repeat this truism
again and again (te Amananti). You have reached this Prakrti maNDalam to
bless these PrapannAs and stand at TirumAlirumcOlai as the crown jewel there
and become the cherished object of their eyes (locana gocaratvam).


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SLOKAM 123 
HH14 +l |T|¾¬4 + ¬ + =l+l|B |+|G¬
74l= - ¬-6l ¬lF4rP|9 + ¬l¬l |B 6|¹6 P ·
¬Pl 56Ft4¬7 9l G¬|6|¹|6 ¬ ¬ ã ²|6 ¬
¬PF4 6l4¬l 54¬|Pr r¹ ! B -7¹¬ = !+
aSakyam no kincit tava na ca na jAnAsi nikhilam
dayALu: kshantA ca asi ahamapi na ca AgAmsi taritum |
kshama: ata: tvatcchesho hi agati: iti ca kshudra iti ca
kshamasva etAvat na: balam iha hare! sundarabhuja! ||
KUresar seeks aparAdha KshAmaNam in this Slokam for the sins that stand for
a long time in the way of Moksham (anAdi kAla prayukta bandhahetu-s) and
begs the Lord to forgive his sins.
Meaning:
Oh Sundarabhuja! Hari! There is nothing that You can not do (tava kincit no
aSakyam). You know about every thing that is happening (nikhilam jAnAsi). You
are the most merciful (dayALu) and forgiving (kshantA ca). It is also well known
that aDiyEn is powerless to experience or remove my bundle of sins through
prAyaScittams. Therefore, please bear with me and forgive this property of
Yours, who is a kshudran (devoid of SIla guNam - sIlamillA siRiyOn). That is all
the hope and resolve of sinners like us in our helpless state (iha na: etAvat
balam).
Comments:
aDiyEn is powerless to experience or destroy my gigantic bundle of sins that is
crushing me. What can aDiyEn do? You reside in my heart lotus and are fully
conversant with all the happenings (uLLuvAuLLiRRellAm uDan irundu aRiti).

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What ways can You
correct aDiyEn and set me
up on the right track to
travel towards You. It has
been said that our sins are
as tall as Meru Mountain
and You as the Vaidhya
nArAyaNan destroy these
mountain of sins like
curing a frightening
disease. Thou art the Lord
(Seshi) and aDiyEn is Your
servant (Seshan). aDiyEn
has developed Seshatva
Jn~Anam and recognize
that You are the sole
means for those without
any gati (agatInAm
gatirbhavAn). aDiyEn is a
k s h u d r a n ( l o w l y ,
despicable one), who has
poverty of means (upAya
dAridryam) and highly
developed taste for lowly
goals in life (heya
purushArtha ruci). aDiyEn
is like those who sell a
precious jewel for a handful of rice. You are the only one, who has the power to
forgive my sins and redeem me. aDiyEn's prArthanai to You is:
H¬l+l7¤4l ¬l+l79¹l¤ 9 BtF4|9·
Kallazhagar enters Vaigai on chitrotsavam

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9l4|¾¬ ¬PF4 |6 9l¤ + T 4 T 4¬P +
aj~nAnAt-athavA j~nAnAt aparAdheshu satsvapi |
prAyaScittam kshamasveti prArthanaikaiva kevalam ||
In this 123
rd
Slokam, major topics of SaraNAgati - Goptrtva varaNam, MahA
viSvAsam, Akincanyam, ananyagatitvam and adhikAri viSeshanams are covered.
The explanation given for the famous request for rakshaNam is provided:
B4 ¬l 5|9 |r |4H H- B7l Tl6|TTl 5|9 B+ ·
B Bl¹6-×-4l|rt4l6 ¹¬l9 ¬l 96l¬6 +
sarvaj~noapi hi viSveSa: sadA kAruNikoapi san |
samsAratantra-vAhitvAt rakshApekshAm pratIkshate ||
Swamy Desikan explains these doctrines in the Srimat Rahasya traya sAram
chapter of SvanishThAbhij~nAna adhikAram.











 

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SLOKAM 124 
¬Tl4 &r6l+ r¹l+ |ã=B 6 H¹4 T7l 9l-P 6
Bl-7l9-4|¬= P 6 |ã=B 6l+ 4l¬l ¾ 4 T… 'ó¬l+ ·
¬¬ ¬l= |+B ¬4 -4 7¤¹FF4 + 4 -9 T 4-
F4l¬l7 PP Pã ¹l ¾ 77B +l |T 4+lãlH¹ !+
lankA yuddhahatAn harIn dvijasutam SambUkadoshAnmrtam
sAndIpanyabhijam mrtam dvijasutAn bAlAmSca vaikuNThagAn |
garbham ca arjunisambahavam vyudadhara: sva enaiva rUpeNa ya:
sva abhIshTam mama madguroSca dadase no kim vanAdrIsvara! ||
Oh SundarabAhu! "Won’t You not grant aDiyEn's and that of my AcAryan's
wish" asks KUresar in this Slokam (vanAdrISvara! mama madguro: abhIshTam
kim no dadase?). You have done so many atimAnusha lIlais (atimAnusha stavam:
Slokam 58). There is nothing beyond your power to accomplish. Hence, we think
that You will grant our wishes.
Meaning:
Oh SundarabAhu! During Your avatAram as Raaman and KaNNan, You did
accomplish many supernatural things:
 Bringing back to life of all the monkeys, which died in the war at LankA for
You,
 Bringing back to life the son of a Brahmin, who had an untimely death due to
the improper tapas of SambhUkan, who was a SUdran. You destroyed
SambUkan and the dead boy woke up in AyodhyA as though from sleep
(uttara RaamAyanam),

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 During KrishNavatAram, You brought back the son of Your AcAryan
sAndIpini after he had an untimely death,
 Traveling to VaikuNTham and bringing back the young sons of VaidIkar and
returning them to their father at DvArakai, and
 Transforming the lump of coal in the garbham of abhimanyu's wife back into
a healthy child. Oh Lord of TirumAlirumcOlai! You did all these miraculous
deeds during Your Raama-KrshNa avatArams.
How is it therefore possible for You of such parAkramam not to respond
positively to aDiyEn's as well as my AcAryan's pleas for Your help?
Comments:
Oh Lord who uttered "mA Suca:" in Your carama Slokam have removed the
fears of so many like Your AcAryan during KrshNavatAram, when his son died
prematurely. You brought that son back to life and performed many such
miracles. With the ParAkramam of this stature, both aDiyEn and aDiyen's
AcAryan are confident that You will grant us our boon of sad samruddhi/
SrIranga SrI: ca vardatAm (growth of VaishNava Kulam).











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SLOKAM 125 
Hl4l \4Tl+ B9H Tl³6 Tl ¾ =-6 +
|TTPTl + 46 Tl†H47+l7«l+·
Bl4 74¬-4|4¬4l|¬=|+t4¬l Tl+
Bl-6l|+Tl+¬P4l 4+H ¬+l¤ !+
AyodhyakAn sapaSukITatrNAmSca jantUn
kinkarmaNo nu bata kIdrSavedanADhyAn |
sAyujya labhya vibhavAn nija nityalokAn
sAntAnikAn agamaya: vanaSailanAtha! ||
KUresar is awe struck at the MahA
kAruNyam of SrI Raamacandran, who
granted residence at His sAntAnika
lokam for all the four footed, worm,
plants of AyodhyA at the time of His
ascent to SrI VailkuNTham at the end
of His rAmAvatAram. He expresses his
wonder in this Slokam based on an
i nci dent descri bed i n uttara
RaamAyaNam.
Meaning:
Oh VanaSaila nAtha! You blessed all
the residents of AyodhyA (the two
footed, the four footed, the birds, the
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Your sAntAnika VaikunTha lokam at the time of Your own ascent to Your
Supreme Abode. What karma, j~nAna yogams did they all do to qualify
themselves to have that highest of honors? They had none of these
qualifications and yet Your power permitted them to achieve the impossible.
What a wonder!
Comments:
itihAsa purANams speak about aprAkrta lokams such as golokam, sAntAnikam,
kArya SrI VaikuNTham besides the Lord's own Supreme Abode of
Paramapadam (SrI VaikuNTham) or sAyujya lokam. These kArya VaikuNTha
lokams are said to be in the proximity of SrI VaikuNTham.





















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The Lord of tirumAlirunchOlai!
 

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SLOKAM 126 
r|¹64l¹T¬ t4BPlñ4
T|¹|¬¹l 4¹7Ft4P9 |4 TlP ·
†HP¬¹¬4 94 |r B -7¹ !
FT… ³P7l¾ 9¹7H6Pl†HP +
harita vAraNa brtya samAhvayam
karigirau varada: tvam apUrvikAm |
drSam alambhaya eva hi sundara!
sphuTam adASca paraSSatam IdrSam ||
In this Slokam, Lord VaradarAjan's restoration of the eye sight of Harita
VaaraNa Brtyar, the grand father of Tirukkacchi nambi is referred to as an
example of the power of the Lord. This incident happened at the time of Swamy
ALavanthAr, whose sishyan was Tirukkacchi nambi.
Meaning:
Oh Sundara of TirumAlirumcOlai! At Kaancipuram, You transformed in to the
boon granting Varadar and blessed harita vAraNa Bhrtyar eye sight that he
never had (apUrvikAm drSam). He was blind from birth. You have thus clearly
(sphuTam) fulfilled hundreds of wishes (paraSSatam) of Your devotees and
performed many adbhutams. May Thou respond positively to aDiyEn's prayer
for the successful SrI sampradhAya sthApanam by AcArya RaamAnuja
Comments:
The grandfather of Tirukkacchi nambi was Pacchai varNa PerumAL dAsar, who
lived at dAsarathi PeTTai, next to Pooviruntavalli. The name of the EmperumAn

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at dAsarathi PeTTai is Harita vAraNar. YudhishTrar perfromed an yaj~nam
here. EmperumAn gave His sevai to YudhishTrar in the form of a green
elephant (harita vAraNar). Tirukkacchi nambi's family were kaimkaryaparALs at
Harita VaaraNar's temple (harita vAraNa bhrtyALs). Lord VaradarAja brought
the grand father of Tirukkacchi nambi to Kaanci and restored his eyes. That is
the reason for one of the names of Lord VaradarAjan as "kacci tanil KaN
KoDukkum PerumAL". This legend is referred to here.

swAmy kUreSar with SrI rAmAnuja at kUram




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SLOKAM 127 
²r ¬ 7 4 ! 77l|B 4¹l+ 9¹l+ 4¹7 ! B-7¹ ! B -7¹7l ¤ ¹ !·
4+|¬¹ ¹|¬6F6³Pl4B¬|G¬¬l ¬+¬l ¬¹4 ¬4-+
iha ca deva! dadAsi varAn parAn
varada! sundara! Sundaradordhara! |
vanagire: abhita: taTam Avasan
akhila locana gocara vaibhava: ||
In the previous Slokam, KUresar referred to Azhagar becoming Varadar of
Kaanci to bless Harita VaarANa Bhrtyar with eye sight. In this Slokam, KUresar
visualizes Varadan of Kaanci transforming to Azhagar to grant the desired
boons to His bhaktAs.
Those who reach His drshTi padam are the fortunate ones to receive all the
boons that they desire.
Meaning:
Varada ! Sundarordhara (SundarabAho)! deva! You have chosen as Your place of
residence the foothills on the four sides of TirumalirumcOlai hills (vana gire
abhita: iha ca taTam Avasan) and have become clearly visible to the eyes of all
of Your bhaktAs (akhila locana gocara vaibhava:) and grant here superior boons
to them (parAn varAn dadAsi).


 

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SLOKAM 128 
²7|PP ~ TPl P¬4\4=
+ 9|Pr F44P 4 |r B -7¹ !·
¬¹TBltT 64l|+|6 6ã4
4+|¬¹lH¹ ! =l6P+l ¹¤l-+
idam ime SrNumo malayadhvajam
nrpam iha svaymeva hi sundara |
caraNasAt krtavAn iti tat vayam
vanagirISvara! jAtamanorathA: ||
In this Slokam, KUresar refers to
the special anugrahams that a
PaaNDya King, Malayadhvajan,
received from Azhagar and wishes
that we would also be beneficiaries
of such anugraham.
Meaning:
Oh Vanagriri ISvarA! SundarA! We
heard that You made King
Malayadhvaja PaaNDyan a servant
at Your sacred feet on Your own
(malayadhvajam nrpam svayameva
caraNasAt krtavAn). He was
indeed very fortunate to receive
such anugraham. Inspired by this
Azhagar tirumanjanam in nUpura gangai!

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happening, we have also become Your antaranga KaimkaryaparALs and hope to
be blessed like the King Malayadhvajan.
Comments:
Malayadhvaja PaaNDyan was a PaaNDya King of the times of PeriyAzhvAr. At
His court, PeriyAzhvAr at the request of His AcAryan Selva nambi (the
Minister of the King) established the Paratvam of Sriman nArAyaNan and the
darSana saubhAgyam of Sriman nArAyaNan and His devis. TiruppallANDu was
born at that time. The PaaNDyan king was a great VishNu bhaktan. Once he
wanted to go on a tIrthA yAtrai to northern divya desams. His chariot stopped
at TirumAlirumcOlai and would not move further. He asked the locals about the
special reasons and learnt that TirumAlirumcOlai was the seat of the great
Azhagar and nUpura Gangai. He took bath every day in nUpura Gangai and
worshipped the Lord. He also built the kOil, MaNTapam, gosAlai and ramparts.
Azhagar was very pleased and made the king very dear to Him and blessed Him
with Moksham at the end of his life.















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vanagirISvara!

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SLOKAM 129 
|4¬l9+l 4+|¬¹lH¹ ! Bt4-9l
HñlT…6!4 T6TlT 4 ! PlPTl+lP ·
~l¹ñ¤lP|+ 4¤l9 ¹P T6l 5r
¹lPl+ =l4 4H¬- 9|¹4|6 9l4+
vij~nApanAm vanagirISvara! satyarUpAm
angIkurushva karuNArNava! mAmakInAm |
SrIrangadhAmani yathapuram ekata: aham
rAmAnujArya vaSaga: parivartishIya ||
KUresar seeks from Azhagar the boon of being reunited with AcArya
RaamAnuja at Srirangam. His Acaryan was at TirunArAyaNapuram and KUresar,
who had lost his eyes due to the cruelty of the fanatic cozha king did not
desire to live at Srirangam without His AcAryan. Hence this prayer for reunion
at Srirangam with His AcAryan.
Meaning:
Oh Ocean of Mercy (karuNArNava) ! VanagirISvara! Please accept aDiyEn's
sincere request (mAmakInAm satyarUpAm vij~nApanam angIkurushva). May
aDiyEn be reunited with my AcAryan as before at Srirangam and serve Him
always! (SrIrangadhAmani yathApuram ekata: aham rAmAnujArya vaSaga:
parivartishIya).
Comments:
With the 128 Slokams so far, KUresar eulogized Azhagar in the manner of
Swamy ALavanthAr (yadvA SramAvadhi yathAmati vA api aSakta: staumi). At

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the beginning of SrI SundararAja stavam, KUresar expressed his keen desire
to see the sacred feet of Azhagar (tata iha sundarorubAhum stoshye tat
caraNa vilokanAbhilAshI) and started the nirmANam of this beautiful stavam
to overcome the grief of separation from His AcAryan. After saluting Azhagar
through 128 Slokams, he remembers his original wish of being reunited with His
AcAryan and seeks this boon from Azhagar. Through this Slokam, he reveals
the importance of AcArya Kaimkaryam over Bhagavat and BhAgavata
Kaimkaryams. KUresar did not create a stavam for SrI RanganAthan and left it
to His precocious son, ParASara BhaTTar, who composed it while He was away
from Srirangam on a self-imposed exile at TirukkoshTiyUr. As the
SundarabAhu stavam comes to a close, KUresar refers to Srirangam (SrIiranga
prastAvam) four times.

















 

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SLOKAM 130 
|T¾7¾ |4|¹¾¬l4+ ! 4+lãlH ! 9¬l ! B -7¹ !
9t4l¹4l+9¹l= P Gl 4¹76l 974¬474 ~T ·
~l¹ñ|~4P-4r 9¬ T4 Ft4T±¬l ¹4l T… 6
9t4¬ B |+¹F6P 4 |47¤t9t4|¤+l 9l¤+lP+
kincetam ca virincabhAvana! vanAdrISa! prabho! sundara!
pratyAkhyAna parangmukha: varadatAm paSyan avaSyam SrNu |
SrIrangaSriyam anvaham praguNayan tvat bhaktabhogyAm kuru
pratyksham sunirastam eva vidadhat pratyarthinAm prArthanAm ||
In the previous Slokam, KUresar sought from Azhagar the boon of AcArya
kaimkaryam, which got interrupted because of the residence of RaamAnujA at
TirunArAyaNapuram. He asks Azhagar not to reject his appeal made earlier and
presses Azhagar to grant the boon of the multiplication of the SrI Ranga SrI
and the defeat of the Virodhis like Krimi KaNda COzhan, who plundered the
wealth of Srirangam.
Meaning:
Oh Father of Brahma devan (virinca bhAvana)! VanAdrISvara! PrabhO! Sundara!
Please do not reject the prayer made in the previous Slokam and You should
assume the boon-granting stature and grant without fail aDiyEn's request. You
should reject the virodhis of Your ASritALs, who are harming Srirangam right
before our eyes. You should grow multifold daily the wealth of Srirangam (SrI
Ranga Sri) to gladden the heart of aDiyEn's AcAryan, SrI RaamAnujA. Please
grant this boon.


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azhagar on pallAkku!

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Comments:
We recite during tiruvArAdhanam:
Tl4 |¹ 4¤ 6l Tl¬ Tl¬ 49 6 4lB4-·
~l¹ñ+l¤l =46 ~l¹ñ~l¾ 4¤ 6lP +
~l¹ñ|~4P+ 9ã4lP+ |7+ B 4¤ 4·
kAveri vardhatAm kAle kAle varshatu vAsava: |
SrIranganAtho jayatu SrIrangaSrISca vardhatAm ||
SrIrangaSriyamanupadravAmanudinam samvardhaya |
The mUlam for this prayer is the above prayer of KUresar to Azhagar. Krimi
KaNda cOzhan was plundering the wealth at the time of KUresar and
EmperumAnAr, AzhvAn and Periya nambi were suffering due to the adharmam
that prevailed at Srirangam and the neighboring land. KUresar insists therefore
for the anugraham of Azhagar to set things straight and restore dharmam.









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SLOKAM 131 
Tl6'4lP 64l|¹¤ ! 4 996 ! r Bt4BT-9+ !
~lP+ ! B-7¹ ! 4l ¹46l|4¹|r6l+ tBl4 BãtB¬ !·
¬l¹4+ Bl¤ =+ - T 6l F6 |+|G¬l+ 4l9¬l¹l+ ¬Tl6
6Tl ¹4lP|+H T… 6!4 ¬¬4+ ! ~l¹ñ¤lP|~4P +
kAruNyAmrta vAridhe! vrshapate he satyasankalapana!
SrIman! sundara! yogyatA virahitAn utsArya sadvatsala! |
kshAmyan sAdhujanai: krtAmstu nikhilAn eva apacArAn kshaNAt
tadbhogyAm aniSam kurushva bhagavan! SrIrangadhAmaSriyam ||
In this Slokam, KUresar praises the Lord of TirumAlirumcOlai with six
viSeshaNams and appeals to the Lord of TirumAlirumcOlai to forgive any
trespasses even by BhagavatAs and reminds the Lord that there is nothing that
is beyond His power to drive away the ill intentioned ones (dunmArga carALs)
and comfort the bhaktAs.
Meaning:
kAruNyAmrta vAridhe (Oh nectarine Ocean of Mercy)! vrshapate (Oh King of
Colai Malai, where dharmam has taken the form of VrshAcalam)! satya
sankalpana (Oh Lord with the power to complete what You desire to get done)!
bhagavan (Oh Lord with six PradhAna guNams of J~nAnam, balam, aiSvaryam,
Sakti, vIryam and tejas)! SrIman (Oh Divine consort of MahA Lakshmi)! sundara
(AzhagarE)! Please drive the unfit and unrighteous ones from Srirangam
(yogyatA virahitAn utsArya) and forgive all the trespasses of the righteous
ones in a second (sAdhujanai: krtAn nikhilAn apacArAn kshaNAt eva
kshAmasva). Please always grow the wealth of Srirangam (vaishNava samruddhi)
to the content of the hearts of the righteous ones and please them
(SrIrangadhAmaSriyam tadbhogyAm aniSam kurushva) !

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SrI sundarabAhu perumal of tirumaliruncholai

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SLOKAM 132 
²7 ¬ 4l ¬ 4- 9 +¹|9 ¬ ¬ 4- 9 +¹|9
FT… ³ |4¬l-F4lPlt4¬|6¹4 ¤l 5+-4H¹T-·
T 6l¬l T7ltPl T¬ 9P|6¹FPlt4+4¤ -
74l4lF6 9l× 4+|¬|¹96 ! B -7¹¬ = !+
idam bhUyo bhUya: punarapi ca bhUya: punarapi
sphuTam vijn~IpsyAmi iti agati: abudha: ananyaSaraNa: |
krtAgA dhusTAtmA kalushamati: asmi iti anavadhe:
dayAyA: te pAtram vanagiripate! sundarabhuja ||
KUresar is well known for expressing his naicchiyam (naicchyAnusandhAnam/
declaration of unfitness and inefficiencies) to the Lord. This concluding Slokam
is a classic example of this type of anusandhAnam and KUresar reminds
Azhagar that he is a fit object for receiving His anugraham.
Extended Meaning:
VanagiripatE! Sundarabhuja! aDiyen is agati (I have no other refuge), abudha:
(aDiyEn is low in j~nAnam), ananya SaraNa: (aDiyEn has no refuge except You).
aDiyEn wishes to express this status of mine very clearly to You (idam sphuTam
vij~nIpsyAmi). aDiyEn is the fittest person for recieving Your limitless
anugraham rooted in Your dayA guNam (te anavadhe: dayayA: pAtram asmi).
The reason for this conviction that aDiyEn is the most deserving of Your
anugraham is my repeated lapses that result in accumulation of many sins that
makes me a dushTAtmA (a man of inauspicious thoughts) and kalusha mati
(agitated mind). As AzhvAr says, aDiyEn has become a sinner by accumulating
sins (pAvamE seytu pAvi AnEn). aDiyEn in AzhavAr's words is a lowly one, do not

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have any pUrNatvam, have not performed any yAga-yaj~nams and am devoid of
jn~Anam about You and therefore aDiyEn is seeking Your refuge as akincanan
and agati (nIsanEn niRai onRumilEn, nORRa nOmbilEn, nuNNaRivilEn, pukal
onRilA aDiyEn). Just as Swamy ALavanthAr described Himself as kshudran
(lowly one) and amaryAdha: (one who has trespassed Bhagavat SAstrams),
KUresar declares His Akinchanya ananya gatitva rUpa adhikAri viSeshams to
declare his SarNAgati at the sacred feet of Azhagar and concludes this
magnificent stavam.

+ ²|6 ~lB -7¹4lr F64- BPl8-+
SrI sundarabAhu stavam sampUrNam

namo SrI kUranAthAya !
Sri Sundaravallli sameta Sri SundarAjAya nama:
Srimad Azhagiya Singar tiuvaDigaLE SaraNam
dAsan,
Oppiliappan Koil VaradAchari Sadagopan



NOTE: Please check out the beautiful pictures of swAmy kUresar at kUram
available at: http://www.divyadesam.com/photo-feature/sri-koorathazhwan/
swami-koorathazhwan.shtml

Sincere Thanks To: 1. SrI Srinivasan Narayanan for compiling, proof-reading and adding Sanskrit/ Tamil texts. 2. Nedumtheru SrI Mukund Srinivasan, www.srivaishnavam.com,

sadagopan.org

www.pbase.com, www.divyadesamonline.com, www.dinamalar.com as well as many SwAmy kUresa bhaktas for their picture contributions. 3. Smt Jayashree Muralidharan for eBook assembly

NOTE: Please check out the beautiful pictures of swAmy kUresar at kUram available at: http://www.divyadesam.com/photo-feature/sri-koorathazhwan/ swami-koorathazhwan.shtml

C O N T E N T S 
Slokams 1 - 26 Slokams 27 - 30 Slokams 31 - 40 Slokams 41 - 50 Slokams 51 - 60 Slokams 61 - 70 Slokams 71 - 80 Slokams 81 - 90 Slokams 91 - 100 Slokams 101 - 110 Slokams 111 - 120 Slokams 121 - 130 Slokams 131 - 132 Nigamanam PDF 3–7 9 - 21 22 - 33 34 - 48 50 - 65

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66 - 80 82 - 96 98 - 113 115 - 131 133 - 151 153 - 171 175 - 177 177

sadagopan.org mozhiyaik kadakkum AzhwAn .

org/ebooks_s8. please see Ahobilavalli Series e-Book # 68 at: http://www.htm 1 . covering Slokams 1 to 26.ïI>.ahobilavalli.org  For Vol 1. (iÖtIy Éag) (Vol 2) sadagopan.

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SrI sundarabAhu perumAL

2

SrI:

TANIYAN 

ïIvTsicûimïe_yae nm %i´mxImhe, yÊ´yôyIk{Qe yaiNt m¼lsUÇtam!.
SrIvatsacihna miSrebhyo nama uktimadhImahe | yaduktaya: trayIkaNThe yAnti mangaLa sUtratAm ||


Dear BhaktAs of Lord SundarabAhu PerumAL of TirumAlirumcOlai: In the year 2008, the Ahobilavalli E-book team released the first Volume of SrI SundarabAhu stavam of SrI KUresar (68 th E-boook at

sadagopan.org

www.ahobilavalli.org). We covered upto 26 Slokams there. In this volume we are presenting the rest of the slokams of this beautiful stavam as the humble samarpanam for swamy kUresar’s 1000th thirunakshatra mahotsava on the 3rd of February 2010.

SLOKAM 27 
sda smSt< jgdI]te ih y> àTy]†ò(a yugpd!Éuva Svt>, s $†z}aninixinRixStu n> is<haiÔk…Ãe;u ckaiSt suNdr>.
sadA samastam jagat Ikshate hi ya: pratyakshadrshTyA yugapadbhuvA svata: | sa IdrSa j~nAnanidhi: nidhistu na: simhAdri kunjeshu cakAsti sundara: || 3

In this Slokam, KUresar enjoys the principal guNam of J~nAnam among all the ananta kalyANa guNams of the Lord. Meaning/Comments:  Azhagar unlike us as Parabrhamam is able to directly see without eyes (pratyaksha drshTi) and hear without the need for ears. He can run without legs. This pratyaksha drshTi is well celebrated by the Upanishads. He is the abode of such J~nAnam (IdrSa j~nAna nidhi:). At the same time, He shines in the latA maNTapams of SimhAcalam (sundara simhAdri kunjeshu cakAsti) as a treaure (nidhi) for us, who are akincanA-s (kaimudal aRRavaRkaL).

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4

Saktaya: kIdrg vidhA?). KUresar saluted the j~nAna guNam. aiSvarya teja: bala vIrya Saktaya: kIdrgvidhA: sundarbAhu samSrayA: | ya: asau jagat janmalayasthiti kriyA: sadagopan. His Sakti is the attribute of being every thing (sarvam khalvidham brahma). They are vAcamA gocaram says KUresar. Sakti and vIryam). KUresar hints at all these guNams and admits that they are impossible to cover (sundarabAhu samSrayA: aiSvarya. In this Slokam. KUresar wonders about the kalyANa guNams of the Lord and how He sets in motion the various jagat vyApArams effortlessly. 5 . His tejas does not need anything else for support. yae=saE jg¾NmlyiSwiti³ya> s»Lptae=LpaÊpkLpyTyj>. His balam lets Him support any thing without being fatigued. he pays tribute to the rest of the five PradhAna guNams (balam. aiSvaryam. teja:. vIrya.SLOKAM 28  @eñyRtejaeblvIyRz´y> kI†iGvxaSsuNdrbahus<ïya>. As sarveSvaran.org sankalpata: alpAt upakalpayati aja: || In the previous Slokam. bala. Meaning/Comments:  He says: This Lord of TirumAlirumcOlai without birth (aja:) carries out the creation. His aiSvaryam is immeasurable. His vIryam that sustains this universe is matchless. It is a trivial effort for Him. How can we even begin to understand them. sustenance and dissolution of this cetanAcetanAtmaka jagat with a minimal effort (alpa sankalpam) on His part (ya: asau jagat janma laya sthiti kriyA: alpAt sankalpta: upakalpayati). tejas.

6 . This jIvan is sorrow stricken. the Lord intervenes in the case of those jIvans. AStadaivh s<s&tavupictEZDÚ< susÚ< jn< s<nTya ]mte ][aÖnigiràSwiàySsuNdr>. When we build up the limitless sins through our lives. the Lord of Vana Giri destroys them in a second. At this time. These sins are beginningless (anAdi) and accumulate with out cessation. who through the AcArya anugraham fall at the sacred feet of SrI SundarabAhu just once and are freed thereafter of their anAdi and ever growing bundle of sins. The jIvan is hidden under this mighty pile of sins and goes round and round in the whirlpool of samsAram without any hope for redemption.000 Kalpams of Brahma Devan's life time by experiencing their fruits. when these jIvans with countless sins prostrate before Him and seek His sacred feet as their refuge. yat kalpAyuta bhogata: api krSatAm yAyAt na tAvat phalam yeshu ekasya tathavidhai: satatajai: amhobhi: utsImabhi: | sadagopan.SLOKAM 29  yTkLpayutÉaegtae=ip k«zta< yayaÚ tavT)l< ye:vekSy twaivxESsttjEr<haeiÉéTsImiÉ>.org astAdau iha samsrtau upacitaiSchannam susannam janam sannatyA kshamate kshaNAt vanagiri prasthapriya: sundara: || Meaning/Comments:  The Lord SundarabAhu desirous of residing at the foot hills of Vana Giri (TirumAlirumcOlai) has another important guNam celebrated as kshamA (forbearance and pardoning). which can not be neutralized even in the 10.

Meaning/Comments:  As PeriyAzhvAr reminded us: "kAdam palavum tirintuzhanRERkku angOr nizhal illai. all their troubles are over. 7 sadagopan. svabhAvams (Asuric or divine) and caste or creed. chooses their svabhAvam and mingles with them (Slishyati) out of His parama vAtsalya guNam and redeems them. "sundara: pAdacchAyAm samSrita: enam janam vatsalatvAt. there is no shade for them or thirst quenching water to get relief.SLOKAM 30  y¾atIyae ya†zae yTSvÉav> padCDaya< s<iïtae yae=ip kae=ip. His vAtsalya guNam becomes the shady tree for the sAdhus (nivAsa vrksha: sAdhUnAm). un pAda nizhalallal". people of all levels of AcAram. there is no other redress for the samsAris.org . His vAtsalyam extends to devAs. t¾atIySta†zStTSvÉav> ið:yTyen< suNdrae vTslTvat!. Without the comforting shade of the Lord's sacred feet. Once they make an effort and reach the shadow of His sacred feet. humans. sa: Slishyati". Our Lord takes the avatAram in their own jAtis. the Lord's vAtsalya guNam is saluted. This vAtsalyam of the Lord has been saluted as "dosha tiraskAriNi prIti: " according to Swamy Desikan. assumes the form like them. yat jAtIya: yAdrSa: yat svabhAva: pAdacchAyAm samSrita: yo api ko api | tat jAtIya: tAdrSa: tat svabhAva: Slishyati enam sundara: vatsalatvAt || In this Slokam. nIrumillai.

  sadagopan.Gajendra moksham 8 .org   The Lord’s sauSIlyam .

once this nondescript person by the worldly standards performs SaraNAgati at the sacred feet of SundararAjan. jAti. KUresar concludes this Slokam with a prayer: "May aDiyEn be blessed to seek the protection of Lord SundararAjan's sacred feet" (vanAdri prasthastha: sa: sundara bhuja: mama SaraNam bhavatu).SLOKAM 31  inhInae jaTya va É&zmk…zlEvaR SvcirtE> pumaNvE y> kiíÓhut&[mip Syadgu[t>. worthless as a blade of grass (bahutruNamapi). righteous conduct and responds with alacrity to even those nameless ones as long as they seek Him at TirumAlirumcOlai and perform their SaraNAgati at His sacred feet. Meaning/Comments:  The Lord does not discriminate against anyone because of their kulam. He treats them with the same prIti as He treats one of the principal nitya sUris like AdiSeshan. nihIna: jAtyA vA bhrSam akuSalai: vA svacaritai: pumAn vai ya: kaScit bahutrNamapi syAt aguNata: | bhajantam tam paSyet bhujagapatinA tulyamapi ya: vanAdri prasthastha: sa mama SaraNam sundarabhuja: || In this Slokam. ÉjNt< t< pZyed!Éujgpitna tuLymip yae vnaiÔàSwSw> s mm zr[< suNdrÉuj>. scholastic attainments. The pramANam here is: 9 sadagopan. wealth. durAcAram (akuSalai: svacaritan). lowly (bhrSam nihIna:). KUresar salutes the sauSIlya guNam of the Lord of TirumAlirumcOlai. muddled intellect (aguNata:).org . This unfortunate person may be of low birth (jAtyA nihIna:).

indaeR.Êracarae=ip svaRzI k«t¹ae naiStk> pura.org   10 . smaïyedaiddev< ïÏya zr{y< zr[< yid.< iviÏ t< jNtu< àÉavat! prmaTmn>. durAcAroapi sarvASI krtaghno nAstika: purA | samASrayet Adidevam SraddhayA SaraNyam SaraNam yadi || nirdosham viddhi tam jantum prabhAvAt paramAtmana: || sadagopan.

te ye zt< iTvit inyNtumna> ïuithER nEve. He concedes that it is beyond his power to describe the Lord's guNams and the bliss experienced.org 11 . va'!mnsgaecr #Tyudah. He comes to the Upanishadic level of experience (yato vAco nivartante aprApya manasA saha. Anandam brahmaNo vidvAn).SLOKAM 32  @kEkm¼¦gu[anuÉvaiÉnNd< $†k! iTvyainit c suNdrdaei:[ k«:[e. sadagopan. KUresar saluted the many guNams of the Lord and recognized that it is impossible to deal in detail and describe fully the vaibhavam of each of these guNams and the bliss generated by enjoying them (ekaika mangaLa guNa anubhava abhinandam Idruk. ekaika mangaLa guNa anubhava abhinandam Idrk tu iyAn iti ca sundaradoshNi krshNe | te ye Satam tu iti niyantumanA: Srutirhai naiva esha vAngmanasa gocara iti udAha || Meaning/Comments:  In the previous Slokams. He also refers to Srutis declaring this truth in a loud voice (Sruti: vAngmanasa gocara: iti udAha hai). iyAn iti vaktum aSakta:).

KUresar celebrates the saundarya vaibhavam of the Lord's TirumEni.org sundarorubhujam indirApatim vandishIya varadam vanAdrigam || From here on. Time and again. His hands extend all the way to His knees. we will see Lord VaradarAjan's TirumEni will appear before his eyes and KUresar will pay tribute to Sri Varadan as in this case. May aDiyEn have the bhAgyam of prostrating before this generous boon-granting Lord of MahA Lakshmi.Iy vrd< vnaiÔgm!. 12 .SLOKAM 33  ABjpadmrivNdlaecn< pÒpai[tlmÃnàÉm!. KUresar was born in a VaidIka grAmam (KUram) near Kaancipuram and was devoted to the sevai of Lord VaradarAjan. His hue is that of darkish blue like collyrium (anjana prabham). His hands and eyes also resemble the beautiful lotus flower in this regard (aravinda locanam padma pANitalam). even if he was standing before Lord SundarabAhu at TirumAlirumcOlai. who has reached TirumAlirumcOlai. suNdraeéÉujimiNdrapit< viNd. Meaning:/Comments:  His sacred feet are soft and beautiful like a Lotus (abhja pAdam). abjapAdam aravindalocanam padmapANitalam anjana prabham | sadagopan.

The collyrium hue (dark bluish black hue like the dark rainy season cloud) is the natural hue of the Lord. the gold color component came from MahA Lakshmi. jyit ikmip êpmSy tejae vnigirnNdnsuNdraeébahae>. kanaka marakata anjanadravANAm mathana samutthita sAra melanottham | jayati kim api rUpamasya teja: vanagiri nandana sundarorubAho: || Meaning/Comments:  Oh SundarabAhu with beautiful and stout shoulders! Your TirumEni has an indescribable hue made up of the blending of the essence of gold. This unique kAnti outshines every other hue.org 13 . marakatam and collyrium. This unique hue of the Lord's TirumEni is known as "mayUra-kanTha-dyuti-hema".SLOKAM 34  knkmrktaÃnÔva[a< mwnsmuiTwtsarmelnaeTwm!. This multihued color can be seen on the neck of a peacock. In the case of the Lord. This is a SreshTa lakshaNam according to sAmudrikA SAstram. The color of the body of BhU PirATTi and ANDAL is like Marakatam (greenish hue). sadagopan.

sadagopan.org   ‘alankAra azhagan!” 14 .

our mind stays away from the enjoyment (alam karoti) of all vishaya sukhams. PeriyAzhvAr salutes Him as "azhagan alankAran". 15 . alam means contentment and satiety. That is why He is also saluted as "alankArar". The bhUshaNams and weapons gain their beauty by serving as alakAram for Him. vixR:[ubalÔum.{fmi{ft< vnacl< va pirt> àsaxyn!.SLOKAM 35  ik< nu Svy< SvaTmivÉU. One wonders why He got the name of alankAran. When one enjoys the sevai of this Lord.[< Évn! Asavl»ar #tIirtae jnE>. Hence.org His tirumEni does not need any other AbharaNams to add beauty to Him.  The other explanation comes from the sandi: alam karoti iti alamkAra:. There are two reasons given for the origin of this name  sadagopan. kim nu svayam svAtmavibhUshaNam bhavan asau alankAra iti Irita: janai: | vardhishNu bAladrumashaNDa maNDitam vanAcalam vA parita: prasAdhayan || Meaning/Comments:  The Lord of this divya desam is known also as alankArar. He is known as alankArar.

These weapons and AbharaNams give sukham from the Siras to TiruvaDi of the Lord's TirumEni (kusuma sukumAra anga sugatai:). These weapons like the AbharaNams have a soft touch (sukha sparsam).SLOKAM 36  suoSpzERinRTyE> k…sumsuk…mara¼suodE> susaEgNXyEidRVyaÉr[g[idVyayuxg[E>. All of these SAstrArthams are included in this Slokam. They become alankAram to the Lord and He derives the name of "alankArar" as a result. the sUkshmam of all the weapons of the Lord representing one or other tattvams is revealed. It is also pointed out that these weapons and AbhAraNams are nityam (eternal) and they incarnate with the Lord as appropriate with each avatAram. Al»ayERSsvERinRgidtml»ar #it y> smaOyan< xÄe s vnigirnawae=Stu zr[m!.org alankAryai: sarvai: nigaditam alankAra iti ya: samAkhyAnam dhatte sa vanagirinAtha: astu SaraNam || Meaning/Comments:  There is a chapter in VishNu PurANam known as "astra bhUshaNAdhyAyam". sukhasparsai: nityai: kusuma sukumAra angasukhadai: susaugandhyai: divyAbharaNagaNa divyAyudhagaNai: | sadagopan. KUresar states that this TirumAlirumcOlai mAl alankArar is his refuge. divine fragrance (susaugandhyam). 16 . splendid lustre and tremendous power. Here.

makuTa makuTamAla uttamsa cUDAlalAma svalaka tilakamAlA kUNDalai: sa UrdhvapuNDrai: | maNivara vanamAlA hAra keyUra kaNThyai: tulasi kaTaka kAnci nUpurAdyaSca bhUshai: ||37 sadagopan.E>. 37.SLOKAMS 37 & 38  mk…qmk…qmalaeÄ<scUfallamSvlkitlkmalak…{flESsaeXvRpu{f+E>. sttivttzaeÉ< pÒnaÉ< vnaÔe> %pvnsuolIl< suNdr< viNd. asi jalaja rathAngai: Sarnga kaumodakIbhyAm agaNita guNajAlai: Ayudhai: api athAnyai: | satata vitata Sobham padmanAbham vanAdre: upavana sukhalIlam sundaram vandishIya ||38 This is a long Slokam with 8 pAdams. mi[vrvnmalaharkeyUrk{Q(E> tuliskqkkaÂInUpura*í ÉU. 38.org Aisjljrwa¼E> za¼RkaEmaedkI_ya< Agi[tgu[jalErayuxErPywaNyE>.Iy. The first Slokam covers the divyAbharaNams and 17 . Two padyams of four lines are united here with the anvayam of yugmam.

toppAram. the pearl jewelry on the forehead. the central ratnam in the Crown.the second Slokam focuses on the divyAyudhams. Disc sudarSana. Kaustubham on the chest. the forehead tresses (aLakabhAram). the gem necklace around it. KuNDalams on the ears. other hArams. tuLasI and ankle jewelry (nUpurams). The AbharaNams saluted are: The Crown. Kalappai (halam) and many others representing sadagopan. The jewelry and the AbharaNams spread their lustre all around the sporting gardens of TirumAlirumcOlai and bless the world and its beings with all saubhAgyams. Meaning/Comments:  The beautiful curly tresses of the Lord. KUresar prays for the bhAgyam of the sevai of this AlankArar. Among the weapons. UrdhvapuNDrams.   18 . Conch pAncajanyam.org the auspicious assembly of guNams of the Lord. VanamAlA. Pestle (musalam). UrdhvapuNDram and tuLasI are included among the AbharaNams. tight necklace (kARai). keyUrams (shoulder jewelry). one has the darSana saubhAgyam of the sword nandakam. Mace kauumodakI.

Meaning/Comments:  The fragrance of the Lord's tresses is natural. His beautiful crown announces to the world that He is the Lord of All (sarveSvaran). That fragrance pulls everyone near Him including the assembly of honey bees. KUresar is engaged in the enjoyment of the divya saundaryam of the Lord from head to foot.SLOKAM 39  AajanjSvgtbNxurgNxluBxæaMyiÖdGxmxupailsdezkezm!. KUresar enjoys the curly front locks (aLakabhAram) and the beautiful crown over those Tirukkuzhal KaRRais. The dark black color of His tresses resemble that of the vaNDus (bhramarams). AjAnaja svagata bandhura gandha lubdha bhrAmyadvidagdha madhupAli sadeSa keSam | viSvAdhi rAjya paribarha kirITarAjam hai sundarasya bata! sundaram uttamAngam || In this Slokam. ivñaixraJypirbhRikrIqraj< hE suNdrSy bt ! suNdrmuÄma¼m!. This TirumuDi of Azhagar is wondrous indeed! sadagopan. ANDAL salutes the dark tresses and compares them to the black bees (kaLi VaNDu engum kalantAr pOl kamazh pUnkuzhalkaL" in Her nAcciyAr Tirumozhi (14. These tresses do not need fragrant flowers to create the fragrance.org 19 .8). From here onto the next 31 Slokams.

  sadagopan.org   keSavagirISan 20 .

keSarigire is a pATha bhedam and means SimhAdri another name for TirumAlirumcOlai. If the darkness of PraLayakAla naTakAm is thus processed into fibres. andham tama: timira nirmitam eva yat syAt tat sArasAdhita sutantu ativrtta vArtam | ISasya (kesarigire) keSavagire: alakAlijAlam sadagopan. Swamy NammAzhvAr has described the bluish-black aLakabhArams of the Lord: "You might have seen cotton being patted. Meaning/Comments:  In TiruvAimozhi 7.9. SundrabAhu resides in this Kesava Giri as the Lord (Isan). $zSy (kesirigre) kezvigrerlkailjal< tÄuLyk…LymxupaF(mhavnSy. KUresar describes the dark color of the strands of forelocks seen on the Lord's forehead. He says: "mahAvanasya keSava gire: ISasya alakAli jAlam timira nirmitam eva yat andam tama: syAt tat sAra sAdhita sutantu ativrtta vArtam". it would be an appropriate simile to the beautiful dark locks of hair of my Lord!". TirumAlirumcOlai is the MahA Vanam. His forelocks resembling the hue of the VaNDus is like the essence of the PraLaya kAla night and the forelocks look like strands made out of that tamas of the PraLaya kAla night.org tat tulya kulya madhupADhya mahAvanasya || In this Slokam.7. 21 . KUresar's description follows that of AzhvAr. squeezed and spun into a fibre.SLOKAM 40  ANx< tmiStimrinimRtmev yTSyat! tTsarsaixtsutNTvitv&ÄvatRm!.

22 . jushTAshTamIka jvaladindu sannibham dhrta UrdhvapuNDram vilasat viSeshakam | sadagopan. Candran has worshipped KaNNan and has attained a changeless state on both KrshNa and Sukla Pakshams. ÉUça llaq< ivml< ivrajte vnaiÔnawSy smuiCD+tiïy>. As Swamy Desikan would obserfve later in this context in his Paramapada sOpAnam: “tirukkuzhal sErttiyAle oru bhagamirulODa sErnta ashtami candranai anukarikkira tiruneRRiyai anubhavittau”.SLOKAM 41  juòaòmIkJvlidNÊs<inÉ< x&taeXvpu{f+< ivlsiÖze. Meaning/Comments:  KUresar says theat the forehead resembled the ashTami Candran.km!. It has UrdhvapuNDram and SrI cUrNam. ashTami tithi is the avatAra tithi (GokulAshTami).org bUmnA lalATam vimalam virAjate vanAdrinAthasya samucchrita Sriya: || This Slokam describes the beauty of the Lord's forehead (vanAdhri nAthasya lalATam jushTAshTamIka jvaladindu sannibham).

%paNtg< va mxupavlIyug< ivrajte suNdrbahus<ïym!. SundarabAhu SevA Rasikar. KUresar says the two brows that have reached the Lord SundarabAhu's forehead (sundarabAhu samSrayam bhruvo: yugam) are beautiful (sucAru) and are like two bows (cApa dvayam). They are like the dense rows of black beetles that have reached the proximity of the the Lotus (eyes)/"sucAru cApa dvaya vibhramam sunetrAhva sahasrapatrayo: upAntagam madhupa AvalI yugam". the two brows of the Lord are described by the poet.TiruvAimozhi:7. sucAru cApadvaya vibhramam bhruvo: yugam sunetrAhva sahasrapatrayo: | upAntagam vA madhupa AvalI yugam virAjate sundarabAhu samSrayam || Here.7. "innyuirkku Ezhaiyar mEl vaLayum iNai nIla viRkol manniya sIr madanan karuppuc-cilaikol" -. Meaning/Comments:  The two brows are like two SArngam bows of the Lord ("tan kaic cArngam atuvE pOl puruva vattamazhagiya" says ANDAL in nacciyAr tirumozhi. sadagopan. 14.4.SLOKAM 42  sucaécapÖyivæm< æuvae> yug< suneÇaþshöpÇyae>.6). The saundaryam of the eyes of the Lord makes one sit up (vibhramam/ bhramikka vaikkum) and near those two lotuses are the two dense arrays of black beetles taking the shape of two bows.org   23 .

org   viSAlAkshan!     24 .  sadagopan.

adirgham apremadugham kshaNa ujjvalam na coramanta: karaNasya paSyatAm | anubjam abjam nu katham nidarSanam sadagopan.SLOKAM 43  AdI"RmàemÊ"< ][aeJJvl< ncaermNt>kr[Sy pZytam!. when we try to compare it to the Lord's eyes.org vanAdrinAthasya viSAlayo: drSo: || Meaning/Comments:  KUresar starts to compare the eyes of the Lord of TirumAlirumcOlai. AnuBjmBj< nu kw< indzRn< vnaiÔnawSy ivzalyae†Rzae>. How can we attempt this type of comparison? It is not possible. pAsuram 8).TiruppANar's amalanAdipirAn. gets dissatisfied with the inadequacy of the comparison and concludes that the broad and beautiful eyes of the Lord can not ever be compared to the Lotus flowers (vanAdri nAthasya viSAlayo: drSo: nidarSanam katham nu syAt?). whereas the Lord's eyes are elongated up to His ears (kariyavAki puDai parantu miLirntu sevvariyODi nINDa apperiyavAya KaNkaL -. These are the deficiencies of the Lotus flower. The points associated with this argument are:  Lotus is circular in shape. which is always radiant (ujjvalam).  The Lotus does not have the KaruNA PravahAm (apremadugham) unlike the Lord's eyes  The Lotus stays shining for a short time compared to the Lord's eyes. 25 .

protecting it after discounting the Lotus in the previous Slokam as an inadequate comparison to the Lord's eyes. ivñaeTpiÄàv&iÄiSwitlykr[EkaNtzaNti³ya_ya< devae=l»arnama vnigirinlyae vI]tamI][a_yam!. KUresar reminds of the power of the eyes of the Lord in creating the world.tSvaNtkaNtajna_yam!.org viSvotpatti pravrtti sthitilaya karaNaikAnta SAnta kriyAbhyAm deva: alakAranAmA vanagirinilaya: vIkshatAm IkshaNAbhyAm || In this Slokam. the first line relates to the Moksha Pratatvam of the Lord's eyes as illustrated by the prema rasam flowing out of the Lord's eyes towards the Gopis. Upanishads state that the Lord carries out the creation. sustenance and dissolution of the Universe ("sa Ikshata lokAn nu srjA iti.SLOKAM 44  àíyaetTàemsarm&trsculkà³mài³ya_ya< ivi]ÝalaeiktaeimRàsr[mui. Meaning/Comments:  KUresar appeals to the Lord to cast His benevolent glances on him (vanagiri nilaya: alankAranAmA deva: mAm vIkshatAm). tadaikshata bahu syAm iti. With all these references. praScayotat premasArAmrtarasa culakaprakrama prakriyAbyAm vIshiptAlokitormi prasaraNa mushitasvAnta kAntAjanAbhyAm | sadagopan. 26 . Among the four lines of this Slokam. Seyam devataikshata"). it is clear that the Lord is the Supreme Being. The second line refers to bhoga mAtra sAmya state and the third line covers the jagat kAraNatvam.

the nose of the Lord is like a beautiful dam (samudancita setu kalpA) strung across those oceans of the two eyes (nayanAbdi setu). The divine eyes generate the vAtsalya amrtam. \JvI susuNdrÉujSy ivÉait nasa kLpÔuma»…rinÉa vnzElÉtRu>. premAmrtaugha parivAhi mahAkshi sindhumadhye prabaddha samudancita setu kalpA | rjvI susundarabhujasya vibhAti nAsA kalpadrumAnkuranibhA vanaSailabhartu: || In this Slokam.SLOKAM 45  àemam&taE"pirvaihmhai]isNxu mXye àbÏsmudiÂtsetukLpa. sadagopan. Meaning:  Those eyes are like a deep ocean. For those.org 27 . who enjoy the darsanam of the divine eyes. the saundaryam of the nose of the Lord is described. KUresar also describes the nose of the Lord as a tender shoot of Kalpa drumam (Kalpaka tree).

AaÉait ivÔumsmaxrmaSymSy devSy suNdrÉujSy vnaiÔÉtRu>.3) celebrating the TiruppavaLa sevvAy of the Lord.7. 28 .SLOKAM 46  VyaÉai. Meaning/Comments:  This Slokam is based on the two TiruvAimozhi pAsurams of Swamy NammAzhvAr (3. His lips do more than comforting the devotees through His conversations with them and consoling them that way. KUresar salutes the coral lips (vidruma sama adharam) of the Lord of TirumAlirumcOlai. vyAbhAshita abhyadhika nandana bhandanarddhi mandasmita amrta parisrava samstavADhyam | sadagopan. His lips do better than that by conferring bliss and fullness to them through the smile of the Lord emanating from those coral lips.ta_yixknNdnÉNdniÏRmNdiSmtam&tpirövs<StvaF(m!.org AbhAti vidruma sama adharam Asyam asya devasya sundarabhujasya vanAdribhartu: || In this Slokam.5.4 and 7.

ivrajete iv:viGvttshkarasvrs àma*d!É&¼aF(Ôumvnigre> suNdrhre>.SLOKAM 47  yzaeda¼uLy¢aeÚimtcubukaºa[muidtaE kpaelav*aip ýnuprttÏ. sadagopan.RgmkaE. yaSodA angulya gronnamita cubukAgrANamuditau kapolAvadyApi hi anuparata tat dharshagamakau | virAjete vishvak vitata sahakArAsavarasa pramAdyat bhrngADhya druma vanagire sundarahare: || In this Slokam. KUresar enjoys the divya saundaryam of the cheeks of the Lord of TirumAlirumcOlai.org 29 . Now. KUresar describes the natural beauty of this divya desam (vaNDamAr sAral mAlirumcOlai). Azhagar is in arcAvatAram and He still seems to indicate the joy of those days in Gokulam and one can clearly see that joy in His cheeks. This was all during the VibhavAvatAram. Kutti KaNNan was very pleased with that gesture of His Mother and remembered that joyous occasion of adoration by His mother. Meaning/Comments  First. KUresar sees groves of mango trees at Azhagar Koil and comes across the beetles enjoying the ripe mangos and getting fattened by their excessive indulgence. when the adoring YaSodA lifted the chin of Kutti KrshNan to enjoy the fragrance of the cheeks of her dear son. He recalls the scene during KrshNAvataram. KUresar says that this verdant place with fruits and the population of bees is the abode of Azhagar (mAlalankArar).

a>. Those ears have long KuNDalams in the shape of Makaram (an ocean dwelling fish) stretching all the way to the shoulders. May those ears of our Lord act as a door lock to prevent aDiyEn's mind from being tempted by nihIna (lowly) bhogams! The ears with the KuNDalams stretching downward to the shoulders appear like AbharaNams for the shoulders. 30 .SLOKAM 48  VyaliMbk…{fl< %d¢suv[Rpu:p in:pÚkLplitkaymlanukarm!.org yat karNapSAyugalam nigalam dhiyAm na: so ayam susundarabhuja: vanaSailabhUshA: || The anubhavam in this Slokam is about the beautiful ears of the Lord. yTk[Rpazyugl< ingl< ixya< n> sae=y< susuNdrÉujae vnzElÉU. KUresar uses the word "su" twice (susundarabhujam) to being out this point. Oh su-sundara bhuja (Oh the Lord with the most beautiful shoulders)! Your two ears are like two creepers from the divine kalpaka tree (kalpalatikAyamala anukAram) adorned with high quality (udagra) gold cover over them. vyAlambikuNDalam udagra suvarNa pushpa nishpanna kalpalatikAyamala anukAram | sadagopan.

He has also the well formed shoulder joints (subandhura skandha nibandhanam.SLOKAM 49  sd<ss<siÃtk…NtlaiNtkavtI[Rk[aRÉr[aF(kNxr>. sadagopan. subNxurSkNxinbNxnae yuva susuNdr> suNdrdaeivRj&MÉte. Those curly black waves of hair are falling against the lovely neck of the Lord. curly tresses that fall over that neck and shoulders in an orderly way (sadamsa samsanjita kuntala antika avatIrNa karNAbharaNa ADhya kandhara:).nAcciyar tirumozhi 14. AzhvAr's anubhavam of the shoulders of the Lord ("kamazh pUnkuzhalkaL taDam tOL mEl miLira" -. The beautiful shoulders (sadamsa) are the home of well settled (samsanjita) tresses (kuntalam).8) and "maivaNNa naRumkunjikkuzhal pintAzha makaram sEr kuzhai irupAdu ilangiyAda" – tiruneDuntANDakam 21) provided the inspiration for KUresar to compose this Slokam. Meaning:  Lord SundarabAhu appears resplendent with His ever youthful form and with His beautiful neck (ADhya kandhara:) covered by dark.org 31 . KUresar revels in the enjoyment of the neck of the Lord. sadamsa samsanjita kuntalAntika avatIrNa karNAbharaNa ADhya kandhara: | subandhura: skandha nibandhana: yuvA susundara: sundarado: vijrmbhate || In this Slokam.

org   32 .sadagopan.

Meaning:  The Lord's shoulder joints (bhuja jatrum/between the neck and the shoulders) have the power to bear anything (vyUDha).{fmyÉUÉ&tStqe suNdraytÉuj< Éjamhe. sadagopan. The conch is of white color. vyUDha gUDha bhuja jatrum ullasat kambukandhara dharam dharAdharam | vrksha shaNDamaya bhUbhrta: taTe sundarAyata bhujam bhajAmahe || Here.SLOKAM 50  VyUFgUFÉujjÇumu‘sTkMbukNxrxr< xraxrm!. They are stout (gUDha). This is the beautiful neck (ullasat kambu kandharam) with its unique marks celebrated later by Swamy Desikan in his SrI devanAyaka pancASat: "padmAlayA-valaya-dattha sujAta rekhe tvatkAnti mecakita sankha nibhe matir me". when She embraced Her Lord tightly. Those shoulder joints bear effortlessly all the burdens of the universe (dharA dharam). KUresar enjoys the sevai of the shoulder joint (skandha nibandhanam/ tOL paTTai) of the Lord as he shifts his gaze from the neck.org 33 . We meditate on this Lord with long and beautiful shoulders residing at the foot hills of Solai Malai (sundara Ayata bhujam vrksha shaNDamaya bhUbhrta: taTe bhajAmahe). His neck is beautiful (ullasat) like a jAti conch (ullasat kambu kandhara dharam). On the neck of the Lord adjacent to the shoulder blades is the conch like neck carrying the scratch marks from the bangles of MahA Lakshmi. v&]. The Lord's hue is nIla megham and this neck of the Lord resembling a jAti conch (valampuri Sankhu) is dark hued and has the rekhais on it.

org beautiful shoulders (sundarat-tOLudaiyAn). when they were engaged in churning the Milky Ocean with the rod of MandarA Mountain (mandara bhramaNa vibhrama udbhaTA:). These shoulders make MahA Lakshmi very happy and fulfilled (indirA-samabhinanda bhandanA:). She was for Him. Meaning:  These shoulders derived immense pleasure. the female nectar principle sweeter then the ordinary nectar itself. who arose from the Milky Ocean (mandaram nATTi anRu madurak kozhumcARu koNDa sundarat tOLudaiyAn according to ANDAL in Her nAcciyAr Tirumozhi).ta>. where He resides as "sAntaNi tOL caturan malai". "amudunim iniya peNNamudu". 34 . These shoulders became auspicious by gladdening MahA Lakshmi. mandara bhramaNa vibhrama udbhaTA: sundarasya vilasanti bAhava: | indirA samabhinanda bhandanA: candana agaru vilepabhUshitA: || In this and three more Slokams. KubhjA during the KrshNAvatAram at MathurA. PeriyAzhvAr celebrates these shoulders adorning sandal paste and the mountain. #iNdrasmiÉnNdÉNdna> cNdnagéivlepÉUi. These shoulders adorned the sandal paste and akil offered by the kUni. KUresar salutes these shoulders fragrant with the sandal paste and akil (candana aguru vilepa bhUshitA:). KUresar celebrates the Lord with the four sadagopan.SLOKAM 51  mNdræm[ivæmaeÑqa> suNdrSy ivlsiNt bahv>.

Meaning:  His shoulders adorn the marks of the chord from His bow as He used His bow with both the hands as savyasAchi. one can see the welt marks in the body of the Para Vaasudevan as well according to Swamy Desikan.6. artha. Swamy Desikan answers it this way: "jyA kiNair-ankitatvam para vighraha bhujeshvapi tadabhedAnusandhAnena nirdiSati". He grants all boons sought by His bhakthAs (prArthita artha paridAna dIkshitakaran). The chord of the bow formed welts from usage (jyA kiNanka) and those welts appear like His AbharaNams for the shoulders (jyA kiNa anka parikarma dharmiNa:). sadagopan. When one does not see any differentiation (bhedam) between the two forms. moksham). He is "koLLak-kuRaivilan vENDirRellAm tarum vaLLal maNivaNNan". He grants with His four hands the four purushArthams (dharma.org 35 .6 (pArijAta viTapAyita rddhaya:). kAma. jyAkiNAnka parikarma dharmiNa: bhAnti sundarabhujasya bAhava: | pArijAta viTapAyita rddhaya: prArthitArtha paridAna dIkshitA: || Here the varNanam of the heroic shoulders continues. Those shoulders are like the branches of the divine Kalpaka tree in displaying their generosity to those who seek the boons from Him: "karRpakak-kAvena naRpalat-tOLkaL" – TiruvAimozhi 6. One may wonder how can there be marks (welts) from the bow chord formed during Vibhava avatAram can be seen in the aprAkrta suddha sattvamaya tirumEni.SLOKAM 52  Jyaik[a»pirkmRximR[ae ÉaiNt suNdrÉujSy bahv>. Those celebrated hands known for their Vara PradAnam are resplendent (sundarabhujasya bAhava: bhAnti). pairjativqpaiytÏRy> àaiwRtawRpirdandIi]ta>.

sadagopan.org   udhAra bAhu! 36 .

AyiramARukaLum.PeriAzhvAr tirumozhi 4:3:10). the Vana Giri nAthan (vanagirISitu: bhujA: bhAnti). who visualized the Lord of TirumAlirumcOlai as being blessed with many sahasrams (thousands): Thousand-hooded AdiSeshan. thousand hills. His bhujams are fully rounded and stout (pIvarA:). Their hue is like that of the blue ocean and the sky (sAgara and ambhara) as well as that of the tamAla tree known for its darkish SyAmaLa color. AdiSeshan.ÉaegpirÉaegÉaign> tiÚÉa vnigrIiztuÉuRja>.SLOKAM 53  sagraMbrtmalkann ZyamlÏRy %darpIvra>. sAgara ambara tamAlakAnana Syamala rddhaya udAra pIvarA: | Seshabhoga paribhoga bhAgina: tannibhA vanagirISitu: bhujA: || The eulogy of the four shoulders of SundarabAhu continues in this Slokam. KUresar salutes the bhujams of SundarabAhu which are matching the body of His bed. sunaikaL palavAyiramum Ayiram pUmpozhilumuDai mAlirum cOlai atE" .org Meaning:  KUresar takes the cue from the pAsura vAkyams of PeriAzhvar. thousand springs and thousand nandavanams("Ayiram paintalaya anantasyananALum malai. Thus shine the bhujams of SundarabAhu. sadagopan. They are broad (rddhaya:). They are very generous in granting boons (udArA:). in length (Sesha bhoga paribhoga bhAgina: tannnibhA). ze. 37 .

The lifting of the Govardhana Giri was like a sport (govardhana uddhrti narmaNi) for the Lord and His many bhujams completed with one another (ahamahamikA bhAja) with the declaration of I want to be the first.SLOKAM 54  AhmhimkaÉajae gaevxRnaed!x&itnmRi[ àmwnivxavBxelRBxàbNxsmi³ya>. 38 .org abimata bahUbhAvA: kAntA abhirambhaNa sambhrame vanagiripate: bAhA: Sumbhanti sundaradorhare: || The eulogy of the sacred bhujams of SundarabAhu invokes the memory of those shoulders lifting Govardhana Giri. These bhujams were engaged in the act of churning the Milky Ocean in an even manner (abdhe: pramathana vidhau labdha prabandha sama kriyA:). Meaning:  His bhujams were competing with one other in lifting the Govardhana Giri. MahA Lakshmi. Here. they were engaged in the brisk act of churning the Milky Ocean to gain the wealth of MahA Lakshmi and embracing Her tightly thereafter and in that hurry wished there were more bhujams to consummate His bliss. KUresar refers to the Lord's desire to have more bhujams to hold and enjoy MahA Lakshmi in ekAntam (abhimata bahubhAvA: kAntA abhirambhaNa sambrame). AiÉmtbhUÉava> kaNtaiÉrMÉ[s<æme vnigirptebaRhaZzuMÉiNt suNdrdaeh›re>. churning the Milky Ocean briskly and the eager embrace of His divine consort. ahamahamikAbhAja: govardhana uddhrti narmaNi pramathana vidhau abdhe: labdha prabandhasamakriyA: | sadagopan.

sadagopan. MahA Lakshmi with these four bhujams and wished at that time that he had more hands to hold and enjoy Her (kAntA abhirambhaNa sambhrame abhimata bahU bAhavA:).org Govardana giridhari Our Lord of Solaimalai embraced with ardour His divine consort. 39 .

org   Sankha-cakrAyudhadhAri 40 .sadagopan.

4. On each of these palms are the Sankham and Cakram. cakram sthiti nibandhanam. The Sankham who ascended the left palm first acts like a Raaja Hamsam that has seated itself on the Lotus (Palm). who has great fondness for lotus (padma priya: arka iva bhAti). Meaning:  The two upper palms of TirumAlirumcOlai EmperumAn's hands is compared here by KUresar to Lotuses. gadhA samhAra bhIjam tu Sankham mukti nibandhanam".SLOKAM 55  ïImÖvnaiÔpitpai[tlaBjyuGm< AaêFyaeivRmlzŒrwa¼yaeStu. @kae=Bjmaiït #vaeÄmrajh<s> pÒiàyae=k› #v tTsimtae iÖtIy>. 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. The relationship of the palms (lotuses) to the two weapons of the Lord is conceptualized here. 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) 41 and "senkaTkarumEni sadagopan. The significance of the Conch pAncajanyam ascending one palm first is to indicate that the Lord is the grantor of Moksham (Moksha Pradhan). The sudarSana cakram stays on the other palm as the sUryan. The ParamasamhitA passage points out in this context: "srshTi bhIjam tathA padmam.org .

ANDAL observes: "UzhiyAn kaittalat-tiDaril kuDiyEri". nAcciyAr tirumozhi. sadagopan. 7.vAsudEvanudaiya ankait-talamEri annavasam seyyum SankaraiyA" (ANDAL. Regarding the Cakram ascending the palm of the hand of the Lord.7).org 42 .

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.SLOKAM 56  lúMya> pd< kaEStuÉs<Sk«t< c ïIvTsÉUimivRml< ivzalm!. Kaustubham. ivÉait v]ae vnmalya==F(< vnaiÔnawSy susuNdrSy. it is adorned by the Kaustubha gem (kaustubha samskrtam).org 43 . Vaijayanti (vana) mAla fills this chest as well (vanamAlayA ADhyam ca). It is broad (viSAlam) and blemishless (vimalam). 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"). the gem is the abhimAna devatai for the jIvan and the Lord's chest adorning it is saluted as "kuru mAmaNip-pUN kulAvit-tikazhum sadagopan. 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 also the place of residence of the divine mole named SrI Vatsam.

Vana mAlai is made up of forest flowers and is the abhimAni devatai for both nitya and lIlA vibhUti-s. SrI Vatsam is a mole or the welt from Bhrgu Maharshi's apacAram. sadagopan.3.org Lord’s chest houses many auspicious things!!!   44 .10).tirumArbhu"(PeriAzhvAr tirumozhi 1.

naiÉZzuMÉit k…iMÉk…MÉinÉinÉaRtStnSvvRxUs<Éu´Ôum. 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. 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). The nAbhi looks like a whirlpool in the nectar of saundaryam of the Lord and has reached a state of a great canyon. KUresar describes the beauty of the nAbhi of the Lord. saundarya amrtasAra pUraparivAhAvarta gartAyitum yAta: kinca virinca sambhavana bhUmi ambhoja sambhUti bhU: | nAbhi: Sumbhati kumbhikumbhanibha nirbhAta stanasvarvadhU sambhukta drumashaNDa Sailavasate: ArUDha lakshmyA hare: || Here. It is His seat of residence as He engages in srshTi kAryam on command from the Lord of TirumAlirumcOlai (ArUDha lakshmyA hari). This seat of residence of Azhagar (drumashaNDa Saila nAthan) with the beautiful nAbhi is admired by the deva strI-s like RambhA.SLOKAM 57  saENdyaRm&tsarpUrpirvahavtRgtaRiyt< yat>ik iviriÂs<ÉvnÉUMyMÉaejs<ÉUitÉU>.org 45 .{fzElvsteraêFlúMya hre>. sadagopan.

In spite of holding such huge mass inside His stomach. 46 . which is gigantic in size finds its protection inside the waist (stomach) of the Lord (sundarabAho: sundarasya yatra jaganti nivasanti).org mahAtaru vanAcala bhartu:). The entire universe. the slender waist of the Lord is saluted by KUresar. sundarasya kila sundarabAho: SrImahAtaru vanAcala bhartu: | hanta:! yatra nivasanti jaganti prApitakraSima tat tanumadhyam || In this Slokam. this region of the Lord's body looks slender instead of looking swollen. Meaning:  Sri SundarabAhu is the Lord of TirumAlirumcOlai adorned by huge trees (SrI sadagopan.SLOKAM 58  suNdrSy ikl suNdrbahae> ïImhatévnaclÉtuR>. hNt> ! yÇ invsiNt jgiNt àaipt³izm tt! tnumXym!. What a surprise! Slender waist is a lakshaNam of a MahA Purushan.

SLOKAM 59  ipòÊòmxukEqÉkIqaE hiSthStyuglaÉsuv&ÄaE. Madhu and KaiTabhan. He recovered the Vedams from them and gave them back to BrahmA so that He can recommence the interrupted srshTi kAryam. The purAnams state that the Lord took SrI HayagrIva avatAram in response to the cry of Brahma devan from whom the VedAs were stolen by Madhu and KaiTaban. 47 . rajt> ³mk«zaE c sËê suNdrSy vnÉUxrÉtuR>. The Lord's thighs are round in shape and are the places of pulverization of the worm-like asurA-s. sadagopan. Our Lord chased them down.org Meaning:  The two beautiful thighs of Lord SundarabAhu are like the trunk of an elephant. placed them between His thighs and crushed them to death. which is thick at the top and more slender at the bottom. pishTa dushTa madhukaiTabha kITau hastihasta yugalAbha suvrttau | rAjata: kramakrSau ca sadUrU sundarasya vanabhUdhara bhartu: || In this Slokam. KUresar enjoys the Vaibhavam of the thighs of the Lord.

suNdrÉujnaçae mNdrmiwtaBxe> cNdnvnivlsTkNdrv&.org sundarabhujanAmna: mandara mathita abdhe: candanavana vilasat kandara vrshabhapate: || “sOlai malai!” 48 .kk…daeÑedinÉ< intra< Éait ivÉaeéÉy< janu zuÉak«itkm!.Épte>.SLOKAM 60  yaEvnv&. yauvana vrshakakudot bhedanibham nitarAm bhAti vibho: ubhayam jAnu Subhakrtikam | sadagopan.

candana vana vilasat kandara vrshabha pate: sundarabhuja nAmna: vibho:). Our SundarabAhu's auspicious TirumEni (Subha Akrti) has a pair of knees. which reminds one of the youthful bull with its prominet hump on its back. KUresar enjoys the beauty of the Lord's knees.Here. Meaning:  Our Lord of Vrshabha Malai (Solai Malai) with its mountain streams and sandalwood tree forests is the One.org   49 . sadagopan. who churned the Milky Ocean with Mandara Mountain as a churning rod (mandara mathita abdhe:.

He wants to hug it and hold it with affection and hence uses His ankles having the shape of two inverted lotuses to express His love and celebrates them this way. adhomukham nyasta padAravindayo: udancitodAttasunAla sannibhe | sadagopan.SLOKAM 61  Axaemuo< NyStpdarivNdyae> %diÂtaedaÄsunals<inÉe. Similar thought about the divine ankles of the Lord has been expressed in the 58th Slokam of Sri VaradarAja stavam.org vilankghya janghe kva nu ramhata: drSau vanAdrinAthasya susundarasya me || Here KUresar declares that his eyes can not remove its gaze from the beauty of the ankles of the Lord. Meaning:  The Lord has deep affection for His place of residence. The greatness of the knees of the Lord and their darSana saubhAgyam blesses us with the cessation of being born again in this samsAric bhUmi (janghAm drshTvA janana-padavI-jAnghikatvam jahAti). 50 . ivl'!¸y j'!"e Kv nu r<htae †zaE vnaiÔnawSy susuNdrSy me. TirumAlirumcOlai mountain.

It is said that two people enter into contest and agree that the loser will carry the winner on his head. KUresar asks how latter could support the former.5. sadagopan. Atae=Nywa te ibÉ&yaTkw< nu tdasn< nam shöpÇm!. KUrEsar elaborates on this theme in the next Slokam. If the feet of the Lord were not softer than the petals of the AdhAra padmam. the latter lost out and as a result is carrying the Lord's lotus feet on top of it.SLOKAM 62  susuNdrSyaSy pdarivNde pdarivNdaixksaEk…mayeR. Meaning:  Our Lord is eulogized as "taN tAmarai sumakkum pAda perumAn" -TiruvAimozhi: 4. susundarasyAsya padAravinde padAravindAdhika saukumArye | ata: anyathA te bibhryAt katham nu tadAsanam nAma sahasrapatram || This Slokam focuses on the AdhAra padmam on which Lord SundararAjan is standing upon. In the case of the Lord's feet and the AdhAra padmam. KUresar points out that the lotus feet of the Lord is softer than those of the AdhAra padmam on which He is standing.8.org 51 .

it carries the winner's feet on its head always. It has divine fragrance of the VedAs (sarva gandha:) and exhudes honey (vishNo: pade parame madhva utsa:). which lives a short life and produces little honey.org ambhoja Dambha parirambhaNam abhyajaishTAm tad vai parAjitam ime SirasA bibharti || Meaning:  EmperumAn's lotus feet has unparalleled softness and beauty (niradisaya sukha sparsam).   52 . The Lotus looses in this competition with the Lord's lotus feet and as a loser. AMÉaejfMÉpirrMÉ[m_yjEòa< tÖE praijtimme izrsa ibÉitR. saundaryam Ardava sugandharasa pravAhai: ete hi sundarabhujasya padAravinde | sadagopan.SLOKAM 63  saENdyRmadRvsugNxrsàvahE> @te ih suNdrÉujSy pdarivNde. It is an uneven competition for the Lotus.

Such is the glory of the Lotus feet of the Lord from where GangA originated. who was blessed with Sriman nArayaNa's Sankha sparsam is the power behind the movement of the jyoti Cakram from Dhruva MaNDalam. BhUlokam and the nether world (pAtALa lokam). Meaning:  EmperumAn's tiruvaDis were bathed as tirumanjanam and the waters associated with that offering by BrahmA flowed to Devalokam.org 53 . Another sub-stream flowed towards Sivan and He holds it in His matted locks. A small sub-stream from the above is held with reverence by Dhruvan on his head.> padarivNde zuÉe yiÚ[eRjsmuiTwtiÇpwgaöaetStu ikiÂiTkl. ete te bata! sundarAhvayajusha: pAdAravinde Subhe yannirNeja samutthita tripathAgA srotastu kincit kila | dhatte asau SirasA dhruva: tadaparam sroto bhavAnIpati: yasyAsya alakanandiketi nijagu: nAmaivam anvarthakam || This Slokam is in celebration of GangAvataraNam from the Lord's sacred feet. Comments:   During the time of TrivikramAvatAram.SLOKAM 64  @te te bt ! suNdraþyju. Dhruvan. xÄe=saE izrsa ØuvStdpr< öaetae ÉvanIpit> ySyaSyalkniNdkeit injgunaRmEvmNvwRkm!. That one borne on the head of Sivan is called AlakanandA (One who is happy with the residence on the head of Sivan) by Maharshis aptly. the Lord grew up and up and His feet sadagopan.

One came down in response to the penance of BhagIratan to BhU MaNDalam. From sUrya MaNDalam. GangA flowed in seven streams from there. who latter performed tirumanjanam for the sacred feet with His dharmam as abhisheka tIrtham. it reached sUrya MaNDalam to reduce the intensity of the heat of sUryan. In between. Swamy Desikan describes the multistage journey of GangA river in one of the Slokams of his SrI dehaLIsa stuti. it crossed the milky way and reached dhruva maNDalam and there it helped Dhruvan to administer the rotation of the jyoti cakram. The next stop was candra MaNDalam as nectarine flow and thereafter. sadagopan.org   54 . GangA flowed on to Meru Mountain and a small stream from there landed on Lord Sivan's matted locks and purified Him.reached Satya lokam of Brahma Devan.

They are like the King Swan (rAja hamsam) residing in the heart lotuses of ParAnkuSa. Meaning:  Our Lord's feet have the fragrance of a flower from the KaRpaka creeper. ParakAla Yogis. %TpKvxmRshkar)làka{f< vNdey suNdrÉujSy pdarivNdm!. AmnAya kalpalatikottha sugandhi pushpam yogIndra hArda sarasiruha rAjahamsam | utpakva dharma sahakAra phala prakANDam vandeya sundarabujasya padAravindam || This Slokam offers its salutation to the sacred feet of the Lord of TirumAlirumcOlai.org 55 . May aDiyEn be blessed to offer my worship to these sacred feet! sadagopan.SLOKAM 65  AaçaykLplitkaeTwsugiNxpu:p< yaegINÔhadRsrsIéhrajh<sm!. They are like the tasty fruits from the Mango trees manifesting as our dharmAs.

org   vAmana avatAr 56 .sadagopan.

susundarasyAsya tu vAmanAkrte: krama traya prArthini mAnase kila | ime pade tAvat iha asahishNunI vicakramAte trijagat padadvaye || This Slokam includes another anubhavam about the sacred feet of the Lord.SLOKAM 66  susuNdrSyaSy tu vamnak«te> ³mÇyàaiwRin manse ikl. #me pde tavidhasih:[unI ivc³mate iÇjgt! pdÖye. They wondered as to where was the next step for measurement and BhagavAn out of His compassion for MahA Bali placed that third step on his head and pushed him down to the nether world. His sacred feet got offended at the gesture of the Lord. Meaning:  During His VaamanAvatAram. who caused so much harm to the DevAs. SrI MaalalankArar took the form of a dwarf and went to MahA Bali's yaj~na sAlai to seek three measures of His feet as dAnam (krama traya prArthini). sadagopan.org 57 . who is the owner of the whole universe seeking dAnam of His own property from a nIcan like MahA Bali. The offended sacred feet grew therefore and measured the whole world with two steps (tAvat pada dvaye trijagat vicakramAte).

NyKk«Ty cNÔiïymaTmkaNTya noavlI zuMÉit suNdrSy.org nyakkrtya candraSriyam AtmakAntyA nakhAvalI Sumbhati sundarasya || The next two Slokams describes the saundaryam of the Lord's toe nails defeating the full Moon in their saundaryam. EmperumAn's divya saundaryam flowed with froth and foam and reached the toes like incessant waves of nectar (saundarya sAra amrta sindhu vIcI SreNishu nakhAvali). The nails are round and milky white. Meaning:  The toes and the nails found there on the Lord's sacred feet (sundarasya pAdAnguli) is enjoyed by KUresar now. Ten candrans arose from the ten nails (daSa padyA angulaya: -.u pada¼uilnaimkasu. 58 . saundarya sArAmrta sindhu vIcI SreNIshu pAdAngulinAmikAsu | sadagopan.aiytareya brahmaNam). This is a lakshaNam of a Purushottaman. They were all full Moons all the time in contrast to the other Candran having pUrNa kalAs only once a month due to the curse of His father-in-law. The nakha candrans easily defeat the other Candran with their saundaryam and pUrNatvam.SLOKAM 67  saENdyRsaram&tisNxuvIcIïe[I.

org . ya: jAtakraSimA malI ca SirasA sambhAvita: SambhunA sa: ayam yaccaraNASrayI SaSadhara: nUnam nakhavyAjata: | pUrNatvam vimalatvam ujjvalatayA sArdham bahutvam tathA yAta: tam tarushaNDaSaila nilayam vandAmahe sundaram || Meaning:  The Candran borne with respect by Lord Sivan on His head looked weak (krSam) and with blemishes (SambhunA SirasA sambhAvita: ya: SaSadhara: jAtakraSimA malI ca jAta:). AzhvArs salute this Lord of MaalirumcOlai 59 sadagopan. Comments:   A profound SAstrArtham is revealed by KUresar in this Slokam: The fierce sins that can not be eliminated by approaching other devatais will be burnt entirely through the seeking of refuge the Lord's sacred Feet since He is the paradevatai (The Supreme Being). pU[RTv< ivmlTvmuJJvltya sax¡ bhuTv< twa yatSt< té. aDiyEn bows before those sacred feet of TirumAlirumcOlai Azhagar (taru -shaNDa Saila nilayam tam sundaram vandAmahe).{fzElinly< vNdamhe suNdrm!.SLOKAM 68  yae jat³izma mlI c izrsa s<ÉaivtZzMÉuna sae=y< y½r[aïyI zzxrae nUn< noVyajt>. The same Candran (sa ayam SaSadhara:) attained the Lord's sacred feet using the excuse of serving as His toe nails and became full and had ten times the jyoti and ujjvalam of His former self on Lord Sivan's matted locks (sa: ayam nakha vyAjata: yaccaraNASrayI pUrNatvam vimalatvam tathA ujjvalatayA sArdham bahutvam yAta: nUnam).

org     60 . He became full and round again and His Jyoti grew multifold. sadagopan. Sivan had compassion for Candran because he originated from the manas of His Lord (candramA manaso jAta:). Sivan is therefore addressed as Candra klAdharan.tuberculosis) and every day. he lost one of His sixteen kalais as a result.as: "malamaru mati sEr mAlirumcOlai". He sought refuge form the traditional enemy of Dakshar. When He reached the stage of having one kalai. who offered protection and let Candran live on His head with one kalai. Candran could not however grow back to His pUrNa kalais.). while he took his abode on Sivan's head. Once Candran left Sivan's head and sought the refuge of the sacred feet of the Lord of MaalirumcOlai. He attained ujjvala dIpti. (viz. Sivan. Candran was cursed by Daksha PrajApati to be afflicted with Kshaya rogam (waning disease .

SLOKAM 69 
ySya> kqa][mnu][mIñra[a< @eñyRhetuirit svRjnInmett!, ïISseit suNdrin;ev[tae inrahu> t< ih iïy> iïymudahuédarvac>.
yasyA: kaTAkshaNam anukshaNam ISvarANAm aiSvarya hetu: iti sarvajanInam etat | SrI: sA iti sundara nishevaNata: nirAhu: tam hi Sriya: Sriyam udAhu: udAravAca: || In the preceding 31 Slokams, KUresar enjoyed the beauty of the Lord of TirumAlirumcOlai from His Crown to sacred feet. Now He commences the stuti of SrI, BhUmi, nILA devis, AdiSesha-garuDa-vishvaksenAdi parijanams of the Lord. First He starts with the nitya yogam of Periya PirATTi in this Slokam and elaborates on the glories conferred by MahA Lakshmi on Her Lord through Her eternal union with Him. Meaning:  The people of the world credit the saubhAgyams of aiSvaryam enjoyed by Brahma-rudra-indrAdi devAs as arising from the glances of SrI devi falling on them (yasyA: kaTAkshaNam ISvarANAm anukshaNam aiSvarya hetu: iti etat sarvajanInam hi). That Sundara Sundari united with Her Lord gained the name of "SrI devi" to recognize Her stay on the Lord's chest without ever leaving that exalted sthAnam (sA sundara nishevaNata: SrI: iti nirAhu:). Since She stays on the Lord's chest with the intention of never leaving it (akalakillEn enRu uRaiyum alarmEl mangai), one of Her name is defined as "Srayate iti SrI:". She 61

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stays there to listen to Her children's appeals for help and to make Her Lord hear it as well with Her pleas on their behalf to pardon their trespasses. Because of Her permanent and auspicious presence on His chest, the Lord is recognized as "tiruvukkum tiuvAkiya selvan". She is the aiSvarya hetu for all.

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“aiSwarya hetu!”

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Comments:   Swamy Desikan celebrates SrI tattvam in His Sri Stuti (E-Book # 1 in

Sundarasimham series - http://www.sundarasimham.org.). One of the Slokams pays tribute to Her for removing the curse of DhurvAsa on indrAdi devatais and restoring their lost aiSvaryam this way:

AalaeKy Tvamm&tshje iv:[uv]>SwlSwa< zapa³aNta> zr[mgmn! savraexa> sureNÔa>, lBXva ÉUyiôÉuvnimd< li]t< TvTkqa]E> svaRkariSwrsmudya< s<pd< inivRziNt,
Alokya tvAm amrtasahaje vishNu vaksha:stalasthAm SApAkrntA: SaraNamagaman sAvarodA: surendrA: | labdhvA bhUyastribhuvanamidam lakshitam tvat kaTAkshai: sarvAkArasthira samudayAm sampadam nirviSanti || --SrI stuti, Slokam 14

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  sadagopan.org   SrI bhUmi nILA samyukta SrI SundarabAhu   64 .

êpakarivÉUitiÉí s†zI— inTyanpeta< iïy< nIla< ÉUimmpI†zI— rmiyta inTy< vnaÔIñr>. Meaning:  In divyAtma svarUpam. dayA and vAtsalyam) and TirumEni saundaryam (tAruNyam/Youth. SrI Devi. KUresar bows before "SrI bhUmi nILA samyukta SrI SundarabAhu". ASrita rakshaNam and other indescribable divya guNams. sadagopan. Through their uttama guNams (J~nAnam. BhU Devi and nILA Devi gladden the heart of TirumAlirumcOlai Azhagar every moment (divya acintya mahAdbhuta uttama guNai: nityAm ramayitA). deha saundaryam.SLOKAM 70  idVyaicNTymhaÑutaeÄmgu[EStaé{ylav{ykàayErÑutÉavgÉRsttapUvRiàyEivRæmE>.org   65 . lAvaNyam) and other rUpAkAra vibhUti: (lIlA and nitya vibhUti:). divya acintya mahAdbhuta uttamaguNai: tAruNya lAvaNyakaprAyai: adbhutabhAva garbha satatA pUrvapriyai: vibhramai: | rUpa AkAra vibhUtibhi: ca sadrSIm nityAnapetAm Sriyam nILAm bhUmim api IdrSIm ramayitA nityam vanAdrISvara: || The three Devis of the Lord at SrI VaikuNTham (TirumAlirumcOlai) are saluted here. Sakti. they become equal to the Lord of MaalirumcOlai (vanAdrISvara sadrSa:) and make Him filled with happiness.

66 . AajönVytridVyrsanuÉUit> Sva< àeysI— rmiyta vnzElnaw>. Meaning:  The Lord and Periya PirATTi have matching smiles.org svAm preyasIm ramayitA vanaSailanAtha: || This Slokam describes the unity of thought of Sri Devi and Her Lord in protecting their suffering children.SLOKAM 71  ANyaeNyceiòtinrI][hadRÉavàemanuÉavmxurà[yàÉav>. side glances and unity of thought and body language (anyonya ceshTita nirIkshaNa hArda bhAva:). The Lord of Maalirumcholai is drenched in the uninterrupted and ever new bliss (Ajasra navyatara divya rasa anubhUti:) from the companionship of Periya PirATTi and makes Her very happy as well (vanaSaila nAtha: svAm preyasIm ramayitA). That leads to mutual sweet affection of a high order between Them (premAnubhAva madhura praNaya prabhAva:). Swamy Desikan in His SrI stuti. The bhogams presented by Periya PirATTi and their impact on Her Lord leading to the forgiving of the aparAdams committed by the jIvans are referred to here the IDupADu of the Lord in the "alli malar makaL bhOga mayakku" for Asrita samrakshaNam is alluded to in this Slokam. brow movement. KUresar in His SrI stavam and Swamy ALavanthAr in His Catussloki have described at great length the influence of Periya PirATTi on Her Lord to reduce His anger towards the AparAdhi jIvans. anyonya ceshTita nirIkshaNa hArda bhAva premAnubhAva madhura praNaya prabhAva: | Ajasra navyatara divyarasAnubhUti: sadagopan.

Adi Seshan is Lord's nivAsa-SayyA.Asanam. He is so proud of being blessed with the kaimkaryams commanded by His Lord. throne. AdiSeshan (yasya svarUpam sa Sesha: para: Seshi as commented by AcArya RaamAnuja in VedArtha sangraham). Meaning:  AdiSeshan has attained His divine body to cause Anandam to the Lord.tak«te> àIitmanihpit> Svnamin. sundarasya vanaSailavAsina: bhogam eva nijabhogam Abhajan | Sesha esha iti SeshatAkrte: prItimAn ahipati: svanAmani || This Slokam pays tribute to the leader among the nitya sUri-s. Comments:   The kaimkaryams performed by a true Seshan is for the pleasure of the Lord only (tanakkEyAka enaik-koLLumItE). His Master through His many services as His bed.org 67 . He enjoys His name as "AdiSeshan" is very pleasing to Him since it implies that He is the primordial Sesha bhUtan of the Lord executing many kaimkaryams (Seshata AkrtE: esha Sesha: iti svanAmani prItimAn). @. the sarva Seshi. ze. sandals and umbrella (vanaSaila vAsina: sundarasya bhogam eva nija bhogam Abhajan ahipati:). #it ze. sadagopan.SLOKAM 72  suNdrSy vnzElvaisnae Éaegmev injÉaegmaÉjn!.

org “sesha vAhanam” 68 .sadagopan.

ahIndran. All His Sesha vrtti (kaimkarya vyApArams) are exclusively for enhancing the pleasure of His Lord.AdiSeshan has many names such as nAgarAjan. Phala tyAgam and phala samarpaNam are implied by the choice words of "bhogam eva".org 69 . KUresar brings out the meaning of the uttara kANDam of dvayam by choosing the words: "sundarasya bhogam eva nija bhogam Abhajan". SrivatsAnkAcchAr Swamy quotes a passage at the beginning of AcArya rAmAnuja’s nitya grantham in the context of explaining the true meaning of "Seshan": "sva SeshabhUtena mayA svIyai: sarva-paricchadai:. sadagopan. nityasUri PradhAnar etc but He derives the greatest joy from the name Seshan because it attests to (nirUpakam) for His Sesha vrtti. vidAtum prItamAtmAnam deva: prakramate svayam".

  sadagopan.org   “garuDa vAhanam” 70 .

GaruDan. when He has to travel (atthiyUrvAn. GaruDan who is the embodiment of the three Vedams has arrived at TirumAlirumcOlai to engage in exclusive Kaimkaryams to the Lord. 14. He is the seat (Asanam) for the Lord as pITham as envisioned by the Agamams.org 71 . He is the fan (cAmaram) and He performs many other Kaimkaryams. when it is hot (mElAl paranta veyil kAppAn vinatai SiRuvan siRakennum mElAppin kIzh varuvAnai – ANDAL. sadagopan. He is the canopy (vitAnam). nAcciyAr tirumozi. who is known for His nitya dAsya rati. vAhana Asana vitAna cAmara AdyAkrti: khagapati: trayImaya: | nitya dAsyarati: eva yasya vai esha sundarabhuja: vanAdriga: || This Slokam salutes another PradhAna nitya sUri. KUresar wishes to engage in such dAsa vrtti kaimkaryams. puLLaiyUrvAn). suNdrÉujae vnaiÔg>.SLOKAM 73  vahnasnivtancamra*ak«it> ogpitôyImy>. Meaning:  GaruDan is the vAhanam (transport) for the Lord. inTydaSyritrev ySy vE @e.3).

org samastaloka eka dhurandhara: sadA kaTAksha vIkshya: asya ca sarvakarmasu || “SrI vishwaksenar!” 72 . vanAdrinAthasya susundarasya vai prabhukta SishTASi atha sainyasatpati: | sadagopan.SLOKAM 74  vnaiÔnawSy susuNdrSy vE àÉu´izòaZyw sENysTpit>. smStlakEkxurNxrSsda kqa]vIúyae=Sy c svRkmRsu.

His bhogyam is "pOnakam seyta SeDam ". KUresar celebrates SrI Vishvaksenar as another prinicipal nitya sUri.In this Slokam.org 73 . sadagopan. His (Vishvaksenar's) jIvanam as a Seshan of the Lord to serve as the Commander-in -chief of the Lord and He sustains Himself by partaking the food offered to the Lord and consumed by Him. He performs all the kaimkaryams for Azhagar and is blessed by the auspicious glances of the Lord (sadA sarva karmasu asya atha KaTAksha vIkshya: ca asti). Comments:   SrivatsAnkAcchAr Swamy quotes a passage from SrI Vishvaksena Mantram regarding the role of SrI Vishvaksenar as the consumer of the food left over by the Lord after His bhojanam (SrISa-bhuktonjita Sesha jIvana:). That is why. Vishvaksenar has a special name: SeshASanar (One who eats what is left over from the naivedhyams to the Lord). Meaning:  Vishvaksenar is the commander-in-chief of the Lord (senAtipati) and He partakes the food left over by the Lord after His bhojyAsanam (prabhukta SishTASI). Vishvaksenar rules the world on command from the Lord and He is an expert at it (sainya satpati: samastaloka eka dhurandhara:).

They thrive on this and derive their sattA from it (sundarorubhujam prApya sadA indhate). They never leave the side of Azhagar and serve Him. The kaimkaryams by the nityasUris.org sundarorubhujam indhate sadA jn~Ana Saktimukha nitya sadguNA: || Here the noble and exalted status of the nityasUris (parijanam-s) like AdiSeshan. chatra cAmaramukhA: paricchadA: sUraya: parijanA: ca naityagA: | sadagopan. suNdraeéÉujimNxte sda }anzi´muoinTysÌu[a>. the parijanams follow with bhogopakaraNams according to BhAshyakArar ("rAjA gacchatI iti yukte. fan etc that serve as bhogopakaraNams and the nitya kalyANa guNams like jn~Anam. bhogopakaraNams to their Lord are uninterrupted. They shine and stand out through their kaimkaryams to the Lord of TirumAlirumcOlai (sundarorubhujam prApya sadA indhate). Their effulgence arises from their ASrayaNam of Azhagar. Sakti are acknowledged by KUresar. saparivAro gacchatI iti gamyate"). the accessories used in the Lord's kaimkaryams (paricchadham-s) like umbrella. Comments:   Vedam describes the kaimkarya Ananda anubhavams of the nitya sUris as "sadA paSyanti sUraya:". 74 .SLOKAM 75  DÇcamrmuoa> pirCDda> sUry> pirjnaí nETyga>. Wherever the King goes. GaruDa et al.

SLOKAM 76  Öarnawg[nawt‘ja> pair. mamkaí gurv> puratna> suNdr< vnmhIØg< iïta>. who has original arrived now at of TirumAlirumcOlai. 75 . gaNa nAyakAs. gaNa nAyakAs like Kumuda- sadagopan. pUrvAcAryAs and AzhvArs have arrived at TirumAlirumcOlai. Meaning:  dvAra pAlAkAs like caNDa-pracaNDa-s.org KumudAksha-s and other VishNu parishadars (sevakAs) described in AdhAra Sakthi pramANams and samhitAs as well as prAcIna AcAryAs and sacred AzhvArs have been uplifted by Azhagar. dvAranAtha gaNanAtha tallajA: pArishadya padabhAgina: tathA | mAmakASca gurava: purAtanA: sundaram vanamahIdhragam SritA: || KUresar points out that the MahAns known as VishNu Parishadars. KUresar's predecessors were inhabitants TirumAlirumcOlai and later moved to PerumAL Koil (Kaancipuram) and they can be counted among the VishNu parishadar group.*pdÉaignStwa. perform Kaimkaryams for Azhagar as they do at SrI VaikuNTham and feel fulfilled.

suNdrae vnigreStqI. IdrSai: parijanai: paricchadai: nitya siddha nijabhogabhUmiga: sadagopan. nitya sUris. VishNu pArishadars serving the Paramapada nAthan eternally at SrI VaikuNTham were covered. 76 . The same Paramapada nAthan is seen with our physical eyes (sakala drshTi gocara:) taking His strolls at the foot hills of VanAdri. KUresar instructs us that the same SrI VaikuNnTha nAthan served by nitya sUris and bhogopakaraNams is the same as the One seen at Azhagar Malai in the very visible arcA form to be enjoyed by the Bhakta janams.u vE rJyte skl†iògaecr>.SLOKAM 77  $†zE> pirjnE> pirCDdE> inTyisÏinjÉaegÉUimg>. bhogopakaraNams. Paramapada nAthan can not be seen directly by our physical eyes. Paramapada nAthan on the other hand can be seen only through VedAdyayanam and Yogam.org sundara: vanagire: taTIshu vai rajyate sakala drshTigocara: || In this Slokam. Meaning:  In the past five Slokams. That same SrI VaikuNTha nAthan has appeared amidst us in arcA form to be enjoyed by us and to receive His anugraham.

SLOKAM 78  Aa³IfÉUim. There are many places for acquatic sports (vApikA:) and mAdavi pandals (latA grhams). AkrIDabhUmishu sugandhishu paushpikIshu vaikuNThadhAmani samrddhasuvApikAsu | SrImat latAgrhavatIshu yathA tathaiva laksmIdhara: sajati simhagire: taTIshu || KUresar points out that at TirumAlirumcOlai. ïIm‘tag&hvtI.u vEk…{Qxamin sm&Ïsuvaipkasu.u paEi:pkI.org 77 .u.u sugiNx. The splendid bhoga sthAna. there are many sporting palaces (samrddha vApikA: SrImat latA grhA: asti).u ywa twEv lúmIxrSsjit is<higreStqI. bhogopakaraNams that are available at His SrI VaikuNTham. beautiful sporting places and resting spots at Solai Malai (SimhAdri) foot hills. bhogopakaraNams at SrI VaikuNTham have been described beautifully by AcArya RaamAnuja through His dhyAna balam at Srirangam on a Panguni uttaram day. Azhagar has the entire bhoga sthAna. there are many nandavanams with fragrant flowers (vaikunTha dhAmani sugandhIshu paushpikIshu. sadagopan. There are identical. AkrIDa bhUmIshu lakshmidhara: sajati). where Azhagar with His ArUDha SrI resides and sports. Meaning:   At SrI VaikuNTham.

Ananda mandira mahAmaNimaNTapAnta: lakshmyA bhuvA api ahipatau saha nILayA ca | sadagopan.org nissankhya nitya nija divyajanaika sevya: nityam vasan sajati sundarda: vanAdrau || In this Slokam. KUresar reveals that SrI VaikuNThanAthan of Paramapadam out of His parama dayA has descended down to sOlai malai as Azhagar to bless us all and for us to have His sevai without difficulty.SLOKAM 79  AanNdmiNdrmhami[m{qpaNt> lúMya Éuva=PyihptaE sh nI¦ya c. while being served by limitless nitya sUris and mukta jIvans there has 78 . Meaning:   The Lord SrI VaikuNThanAthan who is seated on AdiSeshan with His three Devis in the middle of the thousand pillared maNTapam known as Ananda nilayam. inSs'!OyinTyinjidVyjnEkseVyae inTy< vsn! sjit suNdrdaevRnaÔaE. KUresar invites us to join Him at TirumAlirumcOlai for this apUrva darsanam.

Vishvaksena samhitai's description of the audience for this sevai of Sri VaikuNThanAthan this Slokam.org  devo vaikuNThanAthastu AnantAsana-samhita:. sevya: SrI bhUmi-nILAbhi: prAturbhAvaistu cAkhilai: -.now chosen TirumAlirumcOlai as His preferred place of residence on earth and is blessing us with His adbhuta Paramapada nAthan sevai. which is hard to experience with the human body.Paushkara samhitai and  AcArya RaamAnujA's dhyAna Slokams on Paramapada nAthan in His nitya grantham. pUrva Satakam  (PraNavam) AnandamayAya divya-ratna-maNTapa nama: --AdhAra Sakti Mantram. KUresar sums up the Paushkara samhitA vAkyams in the first two lines of this Slokam. sadagopan. baddhAnjalipuDai: nirmalai: nirubhadravai:) is encapsulated in the third line of 79 . (nityAtIto jagaddhAtA nityairmuktayaSca sevita:.Swamy ParASara BhaTTar’s RangarAja stavam. Comments:   SamhitA vacanams and AcArya sUktis describe vividly the sevai of Paramapada nAthan at the thousand pillared MaNTapam at SrI VaikuNTham:  AsthAnam Anandamayam sahasrasthUNAdinA AmnAtam -.

who is the opposite of mUla prakrti is beyond the thoughts and words of Parama Yogis.org nityam vasan paramasatvamaye api atIta yogindra vAngmanasa esha hari: vanAdrau || The Vaibhavams of SrI VaikuNTham as revealed by the VedAs is assembled in this Slokam. inTy< vsNprmsTvmye=PytItyaegINÔva'!mns @. rajo and tamo guNams (triguNA karmiNAm kshetram prakrte rUpamucyate) in contrast to SrI VaikuNTham. tamasa: parastAt). hirvRnaÔaE. parame vyoman) and is the permanent sthAnam of SrIVaikunThanAthan. Such a Lord residing eternally at SrI VaikuNTham (kalAngA Perunagar ParamAkASam) is blessing us with His sevai now at TirumAlirumcOlai. Meaning:   The Suddha satvamaya Lord. Comments:   Our Prakrti MaNDalam is known as miSra sattvam since it is a mixture of sattva. This unique lokam is revered as Para Ambharam or ParamAkAsam (tadvA AkASam sanAtanam. where only sattva guNam presides (Suddha satva maya paramAkASam saluted in Srutis as: kshayantamasya rajasa: parAke. 80 . pratyarthini triguNaka prakrte: asImni vaikuNThadhAmani parAmbaranAmni nitye | sadagopan.SLOKAM 80  àTyiwRin iÇgu[kàk«tersIiç vEk…{Qxamin praMbrnaiç inTye.

sadagopan.org       paramAkASam 81   .

They are created by Brahma Devan at the niyamanam of His Lord as a apart of His assigned duties.org anyAni ca asya susadrmSi paraSSatAni krIDAvidhe: iha paricchadatAm agacchan || Through the previous four Slokams. lokAn caturdaSa dadhat kila sundarasya panktI guNottarita saptavruti idam aNDam | sadagopan. bhuva:. suva: and others. There are hundreds of other brahmANdams like the above and they become the lIlA vibhUti. KUresar describes the unique features of lIlA vibhUti (prakrti MaNDalam) and how it serves as His sporting ground to enhance His pleasure. Comments:   The 14 universes constituting the entire brahmANDam are the ones like bhU:. Meaning:   The fourteen universes and the ten times bigger seven AvaraNams (hidden enclosures) constitute the brahmANDam. With the next two Slokams. anyAni ca iha sundarasya krIDAvidhe: paricchadatAm agacchan). KUresar described the different aspects of nitya VibhUti. a tool (karuvi) for the Lord for His divine sport of creation et al (idam aNDam. Ten time larger than this is 82 .SLOKAM 81  laeka<ítudRz dxt! ikl suNdrSy p“Igu[aeÄirtsÝv&tIdm{fm!. ANyain caSy sus†<iz prZztain ³Ifaivxeirh pirCDdtamgCDn!.

All of these are play things for the divya dampatis. sadagopan. bhUtAdi-mahat-prakrti.org 83 .another aNDam that hides the brahmANDam and is made up of the seven AvaraNams: Water. AkASam. wind. All these were revealed to Arjuna in the middle of the battle field at Kurukshetram by the Lord during His viSvarUpa darSanam. agni. Thus there are so many more brahmANDams.

ever changing ones in the brahmANDam and those in the AvaraNams) are made up of tri guNams (prakrti). beasts. 84 .vanAdripate: narma vidhaye upakaraNAni bhavanti".aí vnaiÔpte> %pkr[ain nmRivxye=ip ÉviNt ivÉae>. atha ca idam aNDam tathA sapta aNDAvaraNAni ca…….org guNa purushau ca mukta purushA: ca vanAdripate: upakaraNAni narma vidhaye api bhavanti vibho: || KUresar is struck with a sense of awe as he thinks about the upakaraNams (karuvikaL) for the Lord's sport. Comments:   The sweep of coverage of the entities in brahmANDam by KUresar is breath taking: "sura-nara-tiryak Adi bahu bhedaka bhinnam idam jagat.. humans.SLOKAM 82  surnrityRgaidbhuÉedkiÉÚimd< jgdw ca{fm{fvr[ain c sÝ twa. All of these (DevAs.aE c mu´pué. birds. bhaddha jIvans bound by the triguNams and Mumukshu: (those who desire Moksham). suranaratiryagAdi bahubhedaka bhinnam idam jagat atha ca aNDam aNDavaraNAni ca sapta tathA | sadagopan. gu[pué. What a wonder! All of these become the play things for the Lord of TirumAlirumcOlai.

pare pade te paramAm muktim Apya nitya kinkara padam bhajanti).SLOKAM 83  }ainn> sttyaeignae ih ye suNdra<iºprÉi´Éaign>. Meaning:   Those who always performed karma yogam (satata yogina:). KUresar celebrates these fortunate ones. The importance of observing para bhakti is highlighted here. the others who through their jn~Ana yogam recognized the antaryAmi brahmam inside their heart lotuses and yet others who practiced bhakti yogam or performed SaraNAgati at the sacred feet of the Lord of TirumAlirumcOlai (described in the 24th Slokam) attained mukti and became eligible for performing nitya kaimkaryam for the Lord at His Paramapadam (ye sundara anghri para bhakti bhAgina:. jn~Anina: satata yogina: hi ye sundarAnghri parabhaktibhAgina: | muktimApya paramAm pare pade nitya kinkarapadam bhajanti te || In the earlier Slokam.org 85 . sadagopan. KUresar referred to mukta jIvans. who attained mukti by following karma-jn~Ana-bhakti-prapatti yogams. Here. mui´maPy prma< pre pde inTyik»rpd< ÉjiNt te. who through their refuge at TirumAlirumcOlai Azhagar's sacred feet at His lIlA vibhUti and reached His SrI VaikuNTha sthAnam (nitya vibhUti) and became eligible to perform kaimkaryams for Him there.

devasya sundarabhujasya vanAdribhartu: hai! SIlavattvam athavA ASritavatsalatvam | sadagopan.org aiSasvabhAvam ajahadbhi: iha avatArai: ya: alancakAra jagat ASrita tulya dharmA || In this Slokam. which have been dominantly displayed during His many incarnations on this earth. which he is going to cover next. He does not abandon His aiSvarartvam in these avatArams but hides them so that the AsritALs are not afraid to approach Him during these incarnations. @ezSvÉavmjhiÑirhavtarE> yae=lÂkar jgtaiïttuLyxmaR.SLOKAM 84  devSy suNdrÉujSy vnaiÔÉtuR> hE ! zIlvÅvmwva==iïtvTslTvm!. These two guNams are sauSIlyam and Asrita vAtsalyam. He hid His own brahmANDa prabhAvam and sarveSvaratvam and approached the AsritALs and mingled with them on an equal footing. Meaning:    Wonderful indeed are the two divyAtma guNams of VanAdrinAthan (Azhagar) that are clearly displayed without any impact on His svabhAvam (intrinsic nature) as the Lord of the Universe (ISvarana and devatA sArva-bhauman). 86 . who sought His refuge) and SIlatvam (sauSIlyam). He practiced Asrita tulya dharmam (the dharmam of those. Through that display. The two divya guNams of sauSIlyam and ASrita vAtsalyam central to the vibhava avatArams are celebrated in the three Slokams starting from here. KUresar provides an introduction to the theme of vibhava avatArams of the Lord.

He never leaves however His sarveSvaratvam in all these avatArams that He takes (svabhAvam ajahat SaSvat AkrAntaram Akrte:).org   SrI sundarabAhu perumAL in daSAvatAra tirukkolam Comments:   AzhvAr refers to these many avatArams as: "innnina yOniyumAi imaiyOr talaivan piRakka". nrsimham. vAmanan. rAman and KrshNan are manifestations of His sauSIlya and Asrita vAtsalya guNams. The reason for these avatArams as Matsyam.sadagopan. KUrmam. 87 .

org evam ca na tvam iha cet samavAtarishya: tvat jn~Ana bhakti vidhaya: adya mudhA abhavishyan || In this Slokam. if You had not appeared on this earth through Your avatArams (evam ca iha adya tvam na samavAtarishya cet). Even with that truism.SLOKAM 85  is<haiÔnaw ! tv va'!mnsaitv&Ä< êp< TvtIiNÔymudah rhSyva[I. simhAdrinAtha! tava vAngmanasAtivrttam rUpam tu atIndriyam udAha rahasyavANI | sadagopan. Comments:   avatArams are of four kinds: 88 . Meaning:   Oh Lord of TirumAlirumcOlai (simhAdrinAtha)! Upanishads (rahasyavANI) have loudly declared (udAha) that Your aprAkrta tirumEni is beyond description and thought and can not be seen by the physical eyes (tava rUpam vAng-manasa ativrttam. This a majestic and insightful observation on avatArams and their relations. jn~Ana and bhakti yogams would have become useless (nirvaishayam-s). atIndriyam). @v< c n Tvimh ceTsmvatir:y> TvJ}anÉi´ivxyae=* muxa=Éiv:yn!. KUresar points out that the SAstrams dealing with karmajn~Ana-bhakti yogams would have been rendered ineffective if EmperumAn had not taken the avatArams in this world. the SAstrAs based on the celebration of Your tirumEni dealing with Karma.

Panca loka (five metals alloy). yaj~nam as a subdivision of Karma yogam (devArcana-tapas-tIrtha-dAna-yajn~adis) are not permitted. In that case all these Bhagavat SAstrams would have been rendered ineffective (avishayam and avirasam as Swamy Desikan will point out later). vAyu. prthvI.org   89 . sadagopan. wood (kAshThA). where some are empowered through the Sakti of BhagavAn to complete some of His niyamanams (eg. amsa-AveSa avatArams do not have SubhASrayatvam for ArAdhanam. jala.  arcAvatArams in the form of stone (SilA). The SubhASrayatvam is limited to Matsya-KUrma-nrsimha-rAma-KrshNatrivikrama avatArams. divya MangaLa vigraham and Suddha satva maya presence in them.49) and SrI guNaratnakoSam (Slokam 48). citrapaTa. Without SubhASrayam.   The sAkshAt avatArams like Matsya and KUrma mUrtis activities completed by amSa avatArams like ParaSurAma and Veda VyAsa Avesa avatArams.). Swamy ParASara BhaTTar followed His father and emphasized this important doctrine in his SrI RangarAjastavam (2. dhyAnam about Him or the Yogam to know Him (jn~Ana yogam). They can not be meditated upon. Puranjayan. SudA-rekhA-yantra (geometric pattern of mantram).

SLOKAM 86  ye É´a ÉvdekÉaegmnsae=nNyaTmsÃIvna> tTs<ðe. sa u SreyAn bhavati jAyamAna:". In all these avatArams.[tiÖraiexinxna*w¡ vnaÔIñr> !. Meaning:   Oh VanAdriISvara! You incarnate in this earth for mingling and uniting with 90 . PrahlAdan and others. mXye={f< ydvatrSsurnra*akaridVyak«it> tenEv iÇdzEn›rEí sukr< SvàaiwRtàawRnm!.org madhye aNDAm yat avAtara: suranarAdyAkAra divyAkrti: tenaiva tridaSai: narai: ca sukaram svaprArthita prAthanam || Vedam reveals the truth about EmperumAn's avatArams: "ajAyamAno bahudhA vijAyate. He does not diminish His Sreyas (Vaibhavam as Parama Purushan). He is not born like us due to the influence of accumulated karmAs. He could have accomplished sishTa paripAlanam and dushTa nigraham as well as dharma samrakshNam through His sankalpa balam alone without taking avatArams and coming down to earth and mingling with us. He considers however that the mukhya prayojanam of the avatArams is to come down in person to protect His bhaktAs like Gajendran. He also descends down to mingle with His dear devotees (NammAzhwAr's) mind and soul (tirumAlirumcOlai vancakkaLvan mAyakkaviyAi vantu en tan nencum uyirum uL kalantu ninRAr). dharma sthApanam becomes Anushankikam (the fruits/ after effects of the sishTa paripAlanam and dushTa nigraham). ye bhaktA bhavat eka bhogamanasa: ananyAtma sanjIvanA: tat samsleshaNa tat virodhi nidhanAdyartham vanAdrISvara:! | sadagopan.

sadagopan.org bhagavAn grants the boon of bAla bhakta dhruvan! 91 .those. who believe that the only upAyam for their redemption is the Lord and they live only to experience Him (ananyAtma sanjIvanA: bhavat eka bhoga manasa:). destroy their enemies and preserve Your dharmams. Your avatArams make it easy for the devAs and humans to seek the boons that they desire. You incarnate amidst the devAs and humans with Your aprAkrta tirumEni to protect Your bhaktAs.

org   Matsya avatar 92 .sadagopan.

SrIman mahAvanagiriSa vidhISayo: te madhye tu vishNu: iti ya: prathamAvatAra: | tena eva cet tava mahimni janA: kilAndhA: tvat matsyabhAvam avagamya katham bhaveyu: || In this Slokam. who play down these avatArams are blind ones. tenEv ceÄv mihiç jna> iklaNxa> TvNmTSyÉavmvgMy kw< Éveyu>. even if they are blessed with eyes. Those ignorant ones (sightless ones even though they have been blessed with eyes) sees Your MatsyAvatAram as about one more fish in the ocean. What a pity! Comments:   The Lord incarnated in the middle between BrahmA and Sivan (vidhi ISayo: madhye tu vishNu iti te prathamAvatAra:). KUresar comments on bhagavat dveshis.org . as the first avatAram. 93 sadagopan.SLOKAM 87  ïImNmhavnigirzivxIzyaeSte mXye tu iv:[uirit y> àwmavtar>. Your Paratvam was established through this first avatAram alone. They assume that MatsyAvatAram is nothing but another fish. Those ignorant ones. By that alone Your Paratvam (Supremacy among the other two was established (tena eva tva mahimni sthApitam). Meaning:   Oh MahAvana girISa! The Most Auspicious Lord of TirumAlirumcOlai (SrIman)! You appeared in the middle of trimUrtis as VishNu. who play down the vaibhavam of the avatArams of the Lord and pities them.

2 and "tvameva tvAm vetta yoasi soasi).99. yid tÇ surErmIiÉ> saMyaiÚk.Rpirpalnmev saxu !.). it is the greatest of sins to equate the Lord as equal to or lower than others like BrahmA and Rudran. You alone know Your mahimais (na te vishNo! jAyamAno na jAto deva mahimna:. 94 . who are under the influence of their karmAs (Karma bhaddha samsAri cetanams).org angIkaroshi yadi tatra surai: amIbhi: sAmyat nikarsha paripAlanameva sAdhu! || KUresar reveals another profound SAstrArtham in this Slokam (viz. he deva! sundrabhuja! tvamihANDamadhye saulabhayata: visadrSam caritam mahimna: | sadagopan. It may be good to accept You as lower than devAs (matsyam) than considering You as equal to these devAs. A¼Ikraei. That type of thinking will land such thinkers in narakam. paramantamApa -.Rg Vedam: 7.SLOKAM 88  he dev ! suNdrÉuj ! Tvimha{fmXye saEl_ytae ivs†z< cirt< mihç>. Meaning:   Oh the Lord of DevAs! SundarabAhu! You hide Your Paratvam as sarveSvaran and take on simple ways of mingling with humans and devAs due to Your dominant saulabhya (easy to access) guNam displayed during Your avatArams in this Prakrti MaNDalam.

Our Lord hides His mahimais as sarveSvaran and declares: "AtmAnam mAnusham manye rAmam daSarathAtmajam". For You.org . Which one of the two roles that You chose is dear to You? Is it the mAnusha vesham or sarveSvara. 95 sadagopan.SLOKAM 89  #havtI[RSy vnaiÔnaw ! te ingUht> Sv< mihmanmEñrm!. %mapte> ik< ivjy> iày»r> iày»ra veNÔijdôbNxna. Meaning:   Oh Lord of TirumAlirumcOlai! You are sarveSvaran and yet You hid Your unique Vaibhavams and appeared in this Prakrti MaNDalam (aiSvaram svam mahimAnam nigUhata: iha avatIrNasya te). You conducted Yourself according to the role that You had taken as a human being and "sorrowed" over the event. where You permitted Yourself to be bound by the nAga pASam sent by indrajit? Please tell. He conducted itself as one of the citizens of AyodhyA. You routed his army and drove away all his helpers including Sivan from the battle field with the power of Your weapons. iha avatIrNasya vanAdrinAtha! te nigUhata: svam mahimAnam aiSvaram | umApate: kim vijaya: priyankara: priyankarA vendrajit astrabandhanA || KUresar cites two instances from avatArams (Lord KrshNA's victory over Sivan during bANAsura yuddham and being bound by the nAga pASam of indrajit during His RaamAvatAram) and asks the Lord of TirumAlirumcOlai as to which one was desirable to Him. atimAnusha vesham? Please tell me. is the victory over Sivan more relishable (priyamkara:) than the situation. When LakshmaNA lost consciousness from the mAyAstram of indrajit (nAga pASam). During the bANAsura yuddham.

org simhAdrISa! na vaibhavam tava katham svAlakshyam Alakshyate padmAkshasya jughukshata: api vibhavam lakshmIdhara adhokshaja: || From here on through three Slokams. Comments:   Oh Lord! The yogis recognized You right away as the divya matsyam playing in the PraLayA waters. Your aprAkrta (Suddha sattvamaya) tirumEni lifting its tail (puccha utpucchana) and turning side by side (mUrcchana uddhati) in its gigantic form in the fast swirling PraLaya waters (dhuta vyAvartita Avartavat samvarta arNava) and swimming with great haste to protect the universe and its beings held on Your horn (Srngam) could not escape the attention of the Yogis.SLOKAM 90  puCDaeTpuCDnmUCDRnaeÏitxutVyavitRtavtRvt! s<vtaR[RvnIrpUrivluQTpaQInidVyak«tE>. 96 . Your lotus eyes gave You away (matsaya: kamala locana). KUresar celebrates MatsyAvatAram of the Lord. puccha utpucchana mUrcchana uddhati dhuta vyAvartita Avartavat samvarta arNava nIrapUra viluThat paThIna divyAkrtai: | sadagopan. is<haÔIz ! n vEÉv< tv kw< Svalúymalúyte pÒa]Sy ju"u]tae=ip ivÉv< lúmIxraxae]j >. Meaning:   Oh Lord of SimhAdri (Solai malaI)! Oh Lord whom Yogis can see through inward directed senses! Oh Lord of Lakshmi (lakshmidhara!) Even though Your intention is to hide Your Vaibhavam (tava vaibhavam jughukshata: api).

Swamy ALavanthAr refers to the yogis who are able to cross His mAyA and recognize the Lord as the One. who has taken the form of a giant fish due to His sauSIlya guNam for dharma samrakshaNam. sadagopan.org SrI kaLLAzhar temple wall with simhAdri in the background ! 97 .EmperumAn can not hide Himself from their inward dhyAna yogam.

sa acalAvaTa taTaka dIrghikA jAhnavI jaladhi vardhita: kshaye | Srnga sangamitanau: mano: abhu: agrata: aNDjavapurhi sundara! || MatsyAvatAram as per Matsya PurANam is brilliantly summarized here. 98 . sadagopan.sundarasimham. ï&¼s¼imtnaEmRnaerÉUr¢tae={fjvpuihR suNdr !. Comments:  In the second Slokam of the Sri daSAvatAra stotram of Swamy Desikan (http://www.SLOKAM 91  saclavqtqakdIi"RkajaûvIjlixvixRt> ]ye. You appeared before Satyavrata Manu in this mighty Matsya form and fulfilled Your promise to him that You will save the world from the deluge. You tied the boat carrying the saptarshis and all the seeds of creation on to Your single horn and pulled it safely across the roaring waters of PraLayam for seven days.org – E-Book # 15). You rose out of a fish's egg in a small pond and grew to swim in a big lake.org Meaning:   Oh SundarabAhu! In one of the avantara PraLaya kAlam (kshaye). Vaigai river long like GangA and then the mighty ocean to fit Your ever increasing size. He prays for the protection of this divya Matsya mUrti: in:àTyUh tr¼ ir¼[ imw> àTyUF pawZDqafaelaraeh sdaehl< Égvtae maTSy< vpu> patu n>.

where one giant wave collides with another and the Lord rode on top of them as if He was riding a swing in a joyous mood. Swamy ParASara BhaTTar pays His tribute to MatsyAvatAram in His commentary on SrI VishNu sahasra nAmam.org nAmams. while commenting on the 225th nAmam: "samIraNa:" sadagopan.nishpratyUha taranga ringaNa mitha: pratyUDha pAthaSchaTA DolA Aroha sadohaLam bhagavata: mAtsyam vapu: pAtu na: || Swamy Desikan visualizes the rough sea.Volume I: Page 219). 29th E-book on SrI VishNu sahasra 99 .org Veda samrakshaNam in matsyAvatAra (Plese see http://www.ahobilavalli.

mIntnurÇ suNdrÉujae vnaiÔinly>.org calakula esha mInatanu: atra sundarabhujo vanAdrinilaya: || This is a Slokam describing how the Lord saved the devAs during His avatAram as the Matsya mUrti during the time of deluge. SundararAjar once took the MatsyAvatAram to protect people and devAs suffering from the mighty inundation by PraLayA waters. Our Lord answered the prayers of the men and devAs and blessed them through taking the MatsyAvatAram and protected them all. (avasanta vadana: bhramat aSaraNya bhUta SaraNArthi nAki).Ii³yaF(gmnSSvp&óivx&ta=clk…l @.SLOKAM 92  àlyjnIrpUrpirpUirtSvinlyavsÚvdnæmdzr{yÉUtzr[aiwRnaikzr[< Évn! Svk«pya. During one avantarapraLayam. The devAs were equally frightened and ran helter skelter knowing that there was no one other than the Lord to save them and performed SaranAgati to the lord for their protection. The meter of this Slokam used by Swamy Desikan later in His description of MatsyAvatAram in His daSAvatAra stotram is sArdUla vikrItitam. He has taken His abode at TirumAlirumcOlai now. Meaning:   With His overwhelming dayA (svakrpayA). 100 . praLayaja nIrapUra paripUrita svanilaya avasanna vadana bhramat aSaraNyabhUta SaraNArthi nAki SaraNam bhavan svakrpayA | caladuda dhIritAmbu kalushi kriyADhyagamana: svaprshTha vidhrtA- sadagopan. People on earth were frightened by the destruction of their homes from the mighty floods of PraLayam (nIrapUra paripUrita svanilaya:). clÊdxIirtaMbuklu. the skies opened up and deluge followed on earth and heavens.

who created cathurmukha BrahmA: "adIyate ca taittirIyA: prajApati-janaka karma vishaye". Who is very fond of SimhAdri (simhAdre: priyatama)! Hari! You incarnated as a gigantic tortoise and carried on Your back. the Sruti passage referring to KUrma mUrti. You were very happy over the prospect of protecting those. AivSpNdae nNdn! ivksdrivNde][éic> pura=ÉUiSs<haÔe> iàytm ! hre ! kCDpvpu>. He used Mandara Parvatam as the churning rod and the mighty snake Vaasuki as the churning rope (mantAnam mandaram krtvA. 101 . the Mandara Mountain and stayed still as that mountain rotated from the churning by vAsuki serving as a rope in the much agitated Milky Ocean. svaprshThe prashThAdri bhramaNa karaNai: kinca phaNina: vikrshTi vyAkrshTi vyati viduta dugdhAbdhi calitai: | avispanda: nandan vikasat aravinda IkshaNa ruci: sadagopan. This avatAram demonstrated the "ananta bala Sakti" of the Lord.org purA abhU: simhAdre: priyatama! hare! kacchapavapu: || Lord SundararAjan's KUrmAvatAram is enjoyed in this Slokam. the greatest of the mountains. This is a Veda Prasiddha avatAram according to SrivatsAnkAcchAr Swamy. That KUrmAvataran with the lotus eyes is blessing us with His sevai today at TirumAlirumcOlai. He quotes in this context. yoktram tu vAsukim). Meaning:    Oh Lord.SLOKAM 93  Svp&óe àóaiÔæm[kr[E> ik )i[n> ivk«iòVyak««iòVyitivxutÊGxaiBxciltE>. who sought Your refuge and had resplendent eyes shining like a fully blossomed lotus (nandan vikasat aravinda IkshaNa ruci:) during that KUrmAvatAram (kacchapa vapu:) for that reason.

  sadagopan.org   varAha avatAra 102 .

Comments:  This is another Veda Prasiddha avatAram (uddhrtAsi varAheNa). The greatest benefit from this avatAram is the VarAha carama Slokam. You found Her and placed Her back on Your damshTram (Koraippal). BhUmi Devi was worried about Her children suffering in samsAram and asked for the Lord's compassionate intervention to redeem them. She (Bhumi Devi abundant with crops) looked like a symbol for the Moon (damshTram of the Lord). You dived in those deep waters with the intention of lifting Her up and bringing Her and place Her back. who sank into the ocean. EmperumAn readily obliged and 103 sadagopan. (eka Srngam) and came out of the PraLaya waters.org . By joining with Your sacred damshTram. pura vrahSy tveymuvRra d<ò+aþyeNdae> ikl lúmli]ta.Rt> is<hi]iti]iÚlySw ! suNdr !. Meaning:   Oh SundarabAho! Once You had an avatAram as Kola VarAhan (Beautiful wild Boar) to bring back BhUmi devi.SLOKAM 94  jgTàlIn< punéiÎxI. jagat pralInam punaruddidhIrshata: simha kshitikshit nilayastha! sundara! | purA varAhasya tava iyam urvarA damshTrAhvaya indo: kila lakshma lakshitA || This Slokam salutes the VarAha avatAram of the Lord of TirumAlirumcOlai. Horn.

ahobilavalli. VarAha Mantram and VarAha carama Slokam (http://www.org).org   104 . Swamy Desikan's Rahasya SikhAmaNi elaborates on this VarAha carama Slokam in the Chillarai rahasyam of Rahasya SikhAmaNi.revealed a laghu upAyam for the SamsAris in the form of VarAha carama Slokam. The 37th ebook of Ahobilavalli series covers in detail VarAha avatAram. sadagopan.

Directions got blurred (diSa: anasyan). Comments:    Vedam salutes this avatAram as: "pratat vishNu: stavate vIryAya. The state of the world at the exact time of EmperumAn's avatAram at HiraNyan's palace is described here. The sky slipped (nabha: ca praScayoti). Candran and sUryan set (SaSi ravI astam yayatu:). mrgo na bhIma: kucaro girishThA:". the wind was still (vAyu: na paspande). nrsimhAvatAram is celebrated. na vAyu: paspande yayatu: athavA astam SaSi ravI diSa: anaSyan viSvA api acalat acalA sAcalakulA | nabha: ca praScayoti kvathitam api pAtha: naraharau tvayi stambhe Sumbhat vapushi sati he sundarabhuja! || In this Slokam.org . sit he suNdrÉuj !. KUresar says that the PancabhUtams were knocked out of their normal activities. All the mountains in the group of Kula Malai shook in the world (sAcalakulA viSvA acalA api acalat). when the Lord appeared as terror-striking nrsimhan. nÉí àíyaeit Kviwtmip pawae nrhraE Tviy StMÉe zuMÉÖpui. This and the two subsequent Slokams focus on nrsimhAvatAram. 105 sadagopan. Meaning:   Oh SundarabAhu! When You appeared out of the pillar in HiraNya KaSipu’s palace.SLOKAM 95  n vayu> pSpNde yyturwva=St< zizrvI idzae=nZyn! ivña=Pycldcla saclk…la. The waters in ponds and reservoirs got heated up (patha: api kvathitam).

They did not want to cooperate with the offending HiraNya KaSipu and stopped their functioning as it were.org SrI yoga nrsimhar—tirumAliruncholai The pancabhUtams perform their duties assigned by the Lord (bhIshAsmAt vAta. 106 . HiraNyan was a mahA aparAdhi of Lord's parama bhAgavatan. pavate. bhIshodeti sUrya:).sadagopan.

the pAtALa lokam got contorted (pAtALam arALam). BhUmi experienced huge tremors (dharitrI nirdhUtA).SLOKAM 96  Aral< patal< iÇdzinly> àaiptlyae xirÇI inxURta yyUrip idz> kamip idzm!. The directions became unrecognizable (diSa: api kAmapi daSAm yayu:). arALam pAtALam tridaSanilaya: prApitalaya: dharitrI nirdhUtA yayu: api diSa: kAmapi diSam | ajrmbhisTa ambhodhi: ghumughum iti ghUrNan suraripa: vibhindAne vakshastvayi naraharau sundarabhuja! || The previous Slokam described the situation. KUresar uses His jn~Ana drshIi these happenings at the instant of HiraNya samhAram. Aj&iMÉòaMÉaeix"Rumu"uimit "U[Rn! surirpae> iviÉNdane v]STviy nrhraE suNdrÉuj !. sadagopan.org 107 . KUresar describes the happenings. the enemy of the devAs. In this Slokam. when Lord Narasimhan jumped out of the pillar in the palace of HiraNya KaSipu. They responded to the Lord's uncontrollable fury over the asahyApacAram of HiraNyan. Svarga lokam was destroyed (tridaSa nilaya: prApitalaya:). The oceans had giant waves and clashed with each other with a mighty noise (ambhodhi: ghumughum iti gUrNan ajrmbhishTa). when Lord Narasimhan put HiraNyan on His lap and tore His chest. Meaning:   Oh SundarbAhu! When You took NrsimhAvatAram and tore open the chest of HiraNyan.

sadagopan.org hiraNyakaSipu vadam 108 .

Meaning:   The Azhakiya Singar (narakesari) used the tip of his saw like nails (nakha krakacaka) to tear apart the chest of HiraNyan. Lord Narasimhan of that form is seen now at TirumAlirumcOlai for all to come and worship Him.SLOKAM 97  no³kckàix³iwtdETyv]>SwlI smuTwéixrCDqaCDuirtibiMbt< Sv< vpu>. The unrestrainable anger of Lord Nrsimhan is described in a moving manner. nakha krakacaka pradhikrathita daitya vakshassthalI samuttha rudhiracchaTa: churita bimbitam svam vapu: | vilokya rushita: puna: prati mrgendra SankAvaSAt ya esha narakesari sa iha drSyate sundara: || This Slokam has a rare anubhavam on NrsimhAvatAram by KUresar. ivlaeKy éi. Blood poured out (daitya vakshasstalI samuttha rudhiracchaTA) and the Lord saw His body's image (bimbitam svam vapu: vilokya) in that pool of blood. the Lord got a flashing doubt (SankhA) whether there was another lion nearby (prati mrgendra:) and His anger heightened and He roared again (puna: rushita:).t> pun> àitm&geNÔz»avzat! y @. For a moment. nrkesrI s #h †Zyte suNdr>.org 109 . sadagopan.

protect and dissolve this universe.org vanagiriSa! tavaiva sati katham varada! vAmana! bhikshanam arhati || BhagavAn's VaamanAvataram is saluted in this Slokam. vnigirz ! tvEv stI kw< vrd ! vamn ! iÉ][mhRit. who appropriated it for himself? 110 .SLOKAM 98  i]itiry< jins<ùitpalnE> inigr[aeiÌr[aeÏr[Erip. when the whole universe and its aiSvaryam belongs to You. Meaning:   Oh Boon granting Varada! Oh Vaamana! Oh SundarabAhu! How is it possible for You to go and seek dAnam from some one. You create. You spit it out from its place of safe keeping (Your stomach) after deluge and You support this universe on Your back (KUrmAvatAram) and hold it on Your tusk (VarAha avatAram). EmperumAn even dared to beg for the sake of Asrita samrakshaNam His own property by taking on the VaamanAvatAram. How can we understand You begging for Your own property from an asuran. kshitiriyam jani samhrtipAlanai: nigiraNot giraNot dharaNai: api sadagopan.

who was the cause behind his losing both of his eyes. the Lord of TirumAlirumcOlai destroyed King KaartavIryArjunan with His axe (ParaSu) for the offenses that he committed and also killed the bad kings for 21 generations (dushTa kshatra nibharhaNam as per NaDAtUr AmmAL). Do You remember (smarati kila) Your cutting off the dense forest like thousand shoulders of King KaartavIryArjunan (arjunasya bAhu kAnanam chetsyati). 111 . While ParaSurAmA destroyed 21 generations of Kings and performed tarpaNam for them with their own blood. AjuRnSy bldipRtSy tu CDeTSyit Smrit bahukannm!.SLOKAM 99  ÉagvR> ikl Évn! Évan! pura k…NdsuNdrvnacleñr !. sadagopan. KUresar asks indirectly the Lord of TirumAlirumcOlai as to why He is sparing adhArmika king like the Cozha rAja. who tested the sarveSvaratvam of Sriman nArAyaNan. who had slipped from pursuing Raaja dharmam.org Meaning:   Oh Lord of VanAcalam known for the beauty of the Kunda trees (kunda sundara vanAcaleSvara)! Once upon a time. YudhAjit and others. During this avatAram. EmperumAn entered in to that son of Bhrgu as AvesAvatAram to destroy the Kings. Your weapon was the sharp axe (ParaSu). who was arrogant about his bhuja bala ParAkramam (bala darpitasya arjunasya bAhu kAnanam)? Comments:   ParaSurAmA was the fourth son of Bhrgu Muni. bhArgava: kila bhavan bhavAn purA kundasundara vanAcaleSvara! | arjunasya bala darpitasya tu cchetsyati smarati bAhukAnanam || ParaSurAma avataram is celebrated here. You incarnated in the vamsam of Bhrgu Maharshi as BhArgavarAmA (bhArgava: bhavAn). He spared the good and great kings like Janaka.

sadagopan.org   SrI rAma avatAr 112 .

ANyUnmacirtumaiStkiz]a[aw¡ AÇavtIyR ikl suNdr ! ra"vae=ÉU>.org 113 . Aj~nA tava atra bhavati viditA trayI sA dharmam taduktam akhilena vanAdrinAtha! | anyUnam Acaritum Astika SikshaNArtham atrAvatIrya kila sundara! rAghava: abhU: || This and the subsequent six Slokams are about RaamAvatAram.SLOKAM 100  Aa}a tvaÇÉvit ividta ÇyI sa xm¡ tÊ´miolen vnaiÔnaw !. In VishNu dharmOttaram. the Lord declared: Sruti: smrtir-mamaivAjn~A yastAmullangya vartate Ajn~AcchedhI mama drohi madbhaktoapi na vaishnava: sadagopan. Meaning:   SundarabAho! Did You not incarnate as SrI Raamacandran in Raghu Vamsam to follow and obey the dharmams that you established in all their fullness as a role model and for correcting the AstikAs (Astika SikshaNArtham) from lapses in the observance of these dharmams? Comments:   Sri Raamabhadran has been saluted by Swamy Desikan as the very embodiment of dharmam (rAmo vigrahavAn dharma:).

He said: The VedAs and the smrtis of Maharshis closely following Vedam are my commands. they commit droham to Me. Every one has to observe them without slip. Even if such trespassing AstikAs have huge amount of Bhakti for Me. The first padam of this Slokam is an echo of that statement by BhagavAn about dharmAnushThAnams based on Vedam and smrtis. AstikAs should not trespass them. sadagopan.org   114 . they are not true VaishNavAs. who believe in Vedam and Brahman (asti brahmeti cet veda) and showed them the right way to observe the dharmams through personal example. If one is an AcAryan. He also corrected AstikAs. If they do. Sri Raaman is a prathamAcAryan and therefore He observed these dharmAs of His without blemish. He has to observe it and set an example for others.

which was involved in the burning of tripuram by Sivan (tripurahara tripuraghna cApa bhangAt) and  By chording the mighty VishNu dhanus shown by ParaSurAmA (paraSurAma darSitasya svakadhanusha: parimarSa darSanAt). The devAs then understood that TirumAlirumcOlai nAthan is the Supreme Lord (Para brahmam).org Breaking of the bow of Siva (pinAkam). Meaning:   DevAs comprehended the sarveSvaratvam of Sri Raamacandran from two of His lIlAs:  sadagopan. Vygi[ przuramdizRtSy Svkxnu.SLOKAM 101  vnigirpitrIizteit devE> iÇpurhriÇpur¹capɼat!. 115 . KUresar refers to the demonstration of sarveSvaratvam by Lord Raamacandra by breaking of the Siva dhanus at Janaka's court and chording of the VishNu dhanus. when challenged by the haughty ParaSurAmA. vanagiripatirISiteti devai: tripurahara tripuraghna cApa bhangAt | vygaNi paraSurAma darSitasya svakadhanusha: parimarSa darSanAt ca || In this Slokam.> pirmzRdzRna½.

org avApta samasta kAman!     116 .sadagopan.

).e. there is nothing that You have not enjoyed befitting Your name as avApta samasta kAman. Among all the aiSvaryams and bhogams.SLOKAM 102  AnvaÝmÇ ikl ilPSyte jnE> n c lBxmedimh Éae´uim:yte.org 117 . Oh Lord who incarnated as Sri Raaman! They do not seem to relish what they have obtained here at Your divya desam (i. the Kosala Kingdom appeared like a worthless blade of grass and You left it behind and went to the forest. sadagopan. anavAptam atra kila lipsyate janai: na ca labdhamedam iha bhoktumishyate | anavAptam atra kila nAsti rAma! tat jagati tvayA trNam avaikshi sundara! || The avApta samasta kAmatvam of Lord Raamacandran is saluted here by KUresar. It is because of this. nAnAvAptamavAptavyam". Vedam salutes the Lord as: "Attha kAma: AptakAma: satya kAma:. Yourself. AnvaÝmÇ ikl naiSt ram ! tt! jgtI Tvya t&[mvEi] suNdr !. Meaning:   Oh Lord of SolaimalaI! In this world. people wish to enjoy the sukhams and aiSvaryams that they have not experienced hitherto (sundara! janai: atra anavAptam kila lipsyate).

You probably wanted to enjoy once again the mountains. You enjoyed many pleasures with Your PirATTi at CitrakUTam foothills. GodhAvari and 118 .u ivipne:vPyapgaSvCDtaeyasu AnuÉvis rs}ae d{fkar{yvasan!. the rivers and the forests based on Your previous experience and that is why You have taken on the arcAvatAram with the name of Azhagar and are residing at TirumAlirumcOlai. Rshyamukham. Comments:   During His vana vAsam with SitA PirATi.org tat iha tadanu bhUtau sa abhilAsha: adya rAma Srayasi vanagiIndram sundarIbhUya bhUya: || KUresar suggests a reason for Lord Raamacandran of Vibhavam chose TirumAlirumcOlai for His residence during His arcAvatAram. Lord Raamacandran enjoyed the stays at mountains like CitrakUTam. tidh tdnuÉUtaE saiÉla. Sikharishu vipineshu api ApagAsu accha toyAsu anubhavasi rasaj~na: daNDakAraNyavAsAn | sadagopan. He experienced the sights and sounds of forests like tADakA vanam. Madu Vanam. dense daNDakAraNyam forest and bathed in rivers with sparkling waters. He bathed in the pristine streams of MandhAkini. daNDakAraNyam.SLOKAM 103  izoir. During Your avatAram days. Meaning:   Oh Raamacandra! You are a Parama Rasikan (rasaj~na).ae=* ram ïyis vnigrINÔ< suNdrIÉUy ÉUy>. Prasravanam.

org Entrance to SrI KaLLazhagar temple     119 . KUresar says that the Lord wanted to experience again His AnandAnubhavams of Vibhava avatAram and chose to stay as Azhagar in arcA form at TirumAlirumcOlai. sadagopan.PampA.

{fEmRi{fte g{fzElà[iyÉvÊdNtaeÌaiygNxvRisÏe. TiruveLLUr et al) on why the Lord is reclining.SLOKAM 104  %pvnté. Tirumanjana KaTTiyam asks also 120 . round hill at the foot hills of TirumAlirumcOlai. upavana tarushaNDai: maNDite gaNDaSailapraNayi bhavadudantot gAyi gandharvasiddhe | sadagopan. It has a big. vnigirtqÉUimàStre suNdr ! Tv< Éjis nu m&gyananuÔvïaiNtzaiNtm!. animals (deer) like MaarIcan roam. The GandharvAs and siddhAs who enjoy singing about Your Vaibhavam assemble here. Oh! SundararAja! You seem to have chosen TirumAlirumcOlai to remove Your fatigue from chasing MaarIca mAyA mrgam and fighting the vAnaram like Vaali and are now resting on the big rock at the foot hills of VanAdri (SrAnti SAntim tvam bhajasi nu?). Comments:   AzhvArs have asked such questions at different divya desams (Srirangam. In the big rocks. Meaning:   Sundara! TirumAlirumcOlai is adorned with sporting gardens full of shady trees (upavana tarushaNDai: maNDite).org vanagiritaTabhUmi prastare sundara! tvam bhajasi nu mrgayAnAnudrava SrAnti SAntim || KUresar gives another reason for Lord Raamacandran to choose TirumAlirumcOlai as His abode during arcai.

similar questions.simhAdri   121 . KUresar does not stop at asking such a question but provides the answers here for the Lord's choice of TirumAlirumcOlai as His preferred place of residence.org ramaNIya vanam . sadagopan.

SLOKAM 105 
kUle=Bxe> ikl di][Sy invsNËraeÄrMÉaeixgan! dETyanekptiÇ[a=iCDn #tIy< ik<vdNtI ïuta, tÇEveñrmMÉsa< VyjywaStSmaÖnaÔIñr ! ïImn! ! suNdr ! setubNxnmuoa> ³IfaStvafMbrm!.
kUle abdhe: kila dakshiNasya nivasan dUrottarambhodhigAn daityAn ekapatatriNA acchina iti iyam kimvadantI SrutA |

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tatra eva ISvaram ambhasAm vyajyathA: tasmat vanAdrISvara! SrIman! sundara! setubandhana mukhA: krIDA: tava ADambaram || In this Slokam, KUresar reveals a truism about Setu bandhanam by Lord Raamabhadran. Meaning:   Oh Lord of VanAdri! SrIman! Sundara! We have heard that You stood on the shore of southern ocean at TiruppullANi (dakshiNasya abdhe: kUle nivasan) and aimed Your arrow at the adharmikAs residing at the far distant northern ocean shore and destroyed them with a single arrow (eka pata triNA acchina). You won over the King of oceans at that southern ocean shore (tatra eva ambhasAm ISvaram vyajayatA:). When we take into account all these heroic deeds, then Your efforts in building the dam across the ocean looks like a mere sport done for gaining fame (tasmAt tava setu bandhana mukhA: krIDA ADambaram kila?).

   
122

SLOKAM 106 
r"uk…litlk ! Tv< jatuic*atuxanCDlm&gm&gyaya< s<às´> pura=ÉU>, tÊpjintoedCDednaya* gayn!mxukrté;{f< rJyse ik< vnaiÔm!.
raghukulatilaka! tvam jAtucit yAtudhAnacchala mrga mrgayAyAm samprasakta: purA abhU: | tadupajanita khedacchedanAya adya gAyan madhukara tarushaNDam rajyase kim vanAdrim? || In the 104th Slokam, KUresar talked about the hunting of MaarIcan as one of the reasons for the choice of VanAdri as a place of rest for the Lord. Here KUresar advances another reason. Meaning:   Raghukula tilaka ! Sundara! At one time long ago, You were actively engaged in hunting the stealthy animals like RaavaNan (purA tvam…..yAtudAna-cchala mrga mrgayAyAm samprasakta:). That probably led you to choose TirumAlirumcOlai with verdant trees and singing bees as a place of residence during Your arcAvatAram now. Comments:   Our Lord hunted down animals like RaavaNan during His Vibhava avatAram. He got fatigued and He looked for a pleasant, peaceful place to rest during His arcAvatAram to chase away His fatigue from all those hunting efforts during RaamAvatAram. He chose the verdant hills of TirumAlirumcOlai as His place of 123

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residence,

where

the

bees

perform adya

Hari

nAma

sankIrtanam

always

(tadupajanita

khedac

chedanAya

gAyan

madhukara

tarushaNDam

vanAdhrim kim rajyase?).

sadagopan.org

Ancient wall structure of tirumAliruncholai temple

 

124

he sundara ekatara janmani krshNabhAve dve mAtarau ca pitarau ca kule api dve | eka kshaNAt anugrahItavata: phalam te nILA kulena sadrSI kila rukmiNI ca || In this Slokam. Thus You blessed both Vamsams in a second (dve kule api eka kshaNAt anugruhItavata:). 125 Lord sadagopan. The two vamsams are the Yadhu Kulam (Royal kulam) and Cowherd Kulam (Ayar Kulam). KUresar poses a question about the reasons for the having two mothers and fathers during KrshNAvatAram and answers it. It appears that your intention in adopting two sets of parents from different kulams was to acquire most beautiful and fitting brides from both kulams: RukmiNI from the Royal kulam and Nappinnai from the Ayar kulam (te kulena sadrSI nILA. kulena sadrSI rukmiNI ca phalam kila).org . @k][adnug&hItvt> )l< te nIla k…len s†zI ikl éiKm[I c. Meaning:   Oh SundarabAhu! When You incarnated as KrshNan. Thus You had two parents (oruttti makanAy piRantu Oriravil orutti makanAy vaLara). You became Devaki Nandanan and YaSodA Nandanan.SLOKAM 107  he suNdrEktrjNmin k«:[Éave Öe matraE c iptraE c k…le Aip Öe. You had Devaki as Your birth mother and YaSodA as Your other mother as You moved from the city of Mathura to Gokulam (AypADi) in the middle of the night with Your birth parent Vasudevar carried You on His head across the parting YamunA river to cowherd King Nandagopan's house.

Kumbhan set up rules for anyone to compete for the hand of his daughter (viz.org   kRshNa and nappinnai Comments:   Nappinnai is the daughter of Kumbhan. 126 . the control and conquest of seven fierce bulls in his staple. Mancu viraTTu. KrshNan entered the contest and subjugated the seven bulls and earned the hand of Nappinnai as Ayar Kula bride. RukmiNI was abducted by KrshNa after receiving Her plea to take Her away and the Lord took her to DvArakA and married Her as the bride from the royal vamsam.). JallikkaTTu and KompaDakkal celebrations of today are linked to that original feat of KrshNa.sadagopan. the brother of YaSodA. On a mATTu Pongal day after makara sankarAnti.

digested it and also gave her moksham through sambandham with Him (vishamapi amrtam kvacit bhavet amrtam vA visham ISvara icchayA). PUtanai was a demoness sent by Kamsan. amrtam here stands for moksham. She took on the guise of a beautiful young woman and gave her poisonous breast milk to the child. She offered visham. digested it and in return blessed her with Moksham. He drank her milk.SLOKAM 108  Tv< ih suNdr ! ywa StnNxy> pUtnaStnmxaStwa nu ikm!. the lIlA of bAla GopAlan (pUtanA samhAra vrttAntam) is covered. jI[Rmev jQre pyaeiv. impossible to digest poisonous milk (durjaram pUtanA stana payo visham)? Please tell! 127 sadagopan. He took it in. KrshNa was an infant at the crawling stage and she was a pEy (ghoul) with evil intention. He also sucked away her life also.org . tvam hi sundara! yathA stanandhaya: pUtanA stanam adhA: tathA nu kim | jIrNam eva jaThare payovisham durjaram vada tadAtmanA saha || Here. Meaning:   Sundara! What happened when You as an infant accepted the offered breast milk of pUtanA and sucked that poisonous milk and digested that poison and consumed her prANan also at the same time ? How did You manage to digest that powerful.< ÊjRr< vd tdaTmna sh. KrshNa. As He sucked away her breast milk.

128 .org   Comments:   Swamy Desikan sums this wonderous incident beautifully: stanyena krshNa: saha pUtanAyA: prANAn papau lubtapunarbhavAya: | yadadbhutam bhavayatAm janAnAm stananatayatvam na punarbabhUva || She was blessed to reach Moksham and freedom from reentry into the samsAric world (na purAvartate).sadagopan.

which blessed pUtanA with moksham. Meaning:  Oh Beautiful One (Sundara)! Let it be that You became accessible to Your devotees and took on a human form (ASriteshu sulabha: bhavan. Azhvar have reflected on this saulabhyam and have swooned over the display of saulabhya guNam of the Lord (ettiRam uralinODu iNaintu iruntu Engiya eLivE -. Why did You get bound to a mortar with a rope as punishment meted out by Your angry mother? How many ropes were needed to tie Your waist and there on to tie You to the mortar? Please tell. Comments:   Many AzhvArs have enjoyed this lIlai of the Lord being tied up by a human 129 sadagopan. he enjoys the saulabhyam of the Lord. AStu nam tÊlUole ikyt! dambÏ #it ik< tda=éd>. bhavAn martyatAm yadi jagAma tat astu nAma).org . KUresar was enjoying the Paratvam of the Lord. ASriteshu sulabha: bhavan bhavAn martyatAm yadi jagAma sundara! | astu nAma tat ulUkhale kiyat dAmabaddha iti kim tadA aruda: || In the previous Slokam. TiruvAimozhi 1. which permitted His mother to tie Him down to a wooden mortar.3:1).SLOKAM 109  Aaiïte. Here.Swamy NammAzhvAr.u sulÉae Évn! Évan! mTyRta< yid jgam suNdr !.

4) experiences the whimpering of the Lord at being tied down by His mother: "oLiyA veNNay uNDAn enRu uraloDu Aycci oN kayiRRAl viLiyA Arkka AppuNDu vimmi azhutAn". KulaSekhara AzhvAr takes on the role of Mother YaSodA and enjoyed the limitless anubhavam yaSodha kRshNa! blissful of watching KuTTi KaNNan squirming on being tied.10.org of ropes and cried over that experience (tuyaril maliyum manisar piRaviyil tOnRik-kaN kAna vantu.7.6). tuyarangaL deiva nilai uyykkum seytu. ulakil AmmAn tam puka -- ThiruvAimozhi 3. KUresar asks the Lord: How many ropes did it take to tie You up? Please tell (ulUkhale kiyat dAma baddha:?) 130 . looking at her with eyes full of fear and begging Her with folded hands to free Him. Kaliyan (Periya Tirumozhi 6. Swamy NammAzhvAr says that he understands why the Lord took on sorrowful manushya avatArams with the goal of redeeming a few souls but he can not understand why He let Himself bound by a bunch sadagopan.being (kaNNinuN siRut-tAmpinal kattuNNappatta peru mAyan).

sundarorubhuja! nandanandana: tvam bhavan bhramara vibhrama alaka: mandireshu navanIta tallajam vallavIdhiyam uta vyacUcura: || In this Slokam.u nvnItt‘j< v‘vIixymut VycUcur>.SLOKAM 110  suNdraeéÉuj ! nNdnNdn> Tv< Évn! æmrivæmalk>.org 131 . Did You steal butter or did You steal the hearts of the young cowherdesses? sadagopan. miNdre. KUresar poses another question to the Lord relating to His stealing of butter and curd. Meaning:   Oh Sundararajan with stout and well rounded shoulders! You became the son of Nandan with dark tresses resembling that of the color of the black beetles (bhramara vibhrama alaka:) and stole special butter (navanIta tallajam) from the homes of the cowherdesses.

  sadagopan.org   KAliya nardanam!   132 .

Who chose TirumAlirumcOlai as Your preferred residence sadagopan. Comments:   KUresar refers to the wonderful transformative power of the Lord's sacred feet as it comes into contact with a plant or creeper or the head of a snake in 133 .SLOKAM 111  kai¦ySy )[ta< izrStu me sTkdMbizorTvmev va. viò juòvnzEl suNdr ! TvTpdaBjyugmipRt< yyae>. May those auspicious feet of Yours be placed on my head as well to redeem me to gain sattA (true existence)! aDiyEn desires this saubhAgyam also. Meaning:   Oh Lord.org (jushTavana Saila)! Sundara! Your sacred feet was placed on the hoods of kALiyan and on "the almost dead" Kadamba tree on the banks of the pond (maDu in YamunA river). kALiyasya phaNatAm Sirastu me sat kadambaSikaratmeva vA | vashTi jushTavanasSaila sundara! tvat padAbja yugamarpitam yayo: || This Slokam houses a prayer of KUresar about the Lord placing His sacred feet on his head and redeem him like He redeemed the kALiya nAgam and the burnt out Kadamba tree from which the Lord jumped to dance on the hoods of kALiyan. where kALiyan was causing harm to trees and animals.

progeny and all other kinds of wealth. The poet longs for being a Kadamba or Kunda tree on the banks of YamunA river instead of seeking cattle. The Kadamba tree by the side of the pond where kALiyan lived had lost its leaves. PurANa vAkyam houses the wish of the poet wanting to be that Kadamba tree: "patyu: prajAnAm aiSvaryam paSUnAm vA na kAmaye.org   134 . Such a contact showered mangalams on both kALiyan and the Kadamba tree. The mere contact with the Lord's sacred feet brought the Kadamba tree back to life in full bloom. sadagopan. You placed Your holy feet even when they were not seeking them. flowers and fruits and was struggling with its life as a result of the ingestion of the poison exuded by kALiyan before the Lord climbed on it to jump from there.the atimAnusha stavam (Acinvata: kusuma angri saroruham te ye bhejire bata vanaspatayo latA vA). aham kadambo bhUyAsam kundo vA yamunAtaTe".

sÝraÇmdxaí ik< igir< p&CDtí suùd> ikm³ux>. when they asked whether You are a devan to accomplish such an extraordinary feat? Comments:   The answers to the three questions by KUresar are: 135 sadagopan. You lifted the Govardhana hill and held it as an umbrella to protect the people and their cattle from the fury of Indra. who sent rain in the form of stones. when You hid Your paratvam as sarveSvaran and stopped the Gokulam people from celebrating the usual Bhogi day festival to celebrate Indra.org .SLOKAM 112  gUihtSvmihma=ip suNdr ! Tv< ìje ikimit z³ma³mI>. gUhita svamahimA api sundara! tvam vraje kim iti SakramAkramI: | saptatAtramadadhASca kim girim prcchata: ca suhrda: kim akrudha: || The three questions relating to the lifting of the Govardhana hill to protect the cowherd families and the cattle from Indran's fury are posed in this Slokam. You held that unusual umbrella for seven long days?Why did You hold it for such a long time? Why did You get angry with Your friends witnessing this atimAnusha lIlA. Meaning:   Oh SundarabAhu! Long time ago. what was the reason? Why did You ask them to stop it? At that time.

 When the feast for Indran was stopped at the suggestion of KrshNa. when friends of AypADi asked Him.  The third question was about the Lord getting angry. Lord has said in this context: "I am the acceptor/consumer of all Havis from yaj~nAs. tapas as sarvaloka maheSvaran. KrshNa was ready to hold it as long as it was necessary for Indran's ahambhAvam to be destroyed. KrshNa uplifted the Govardhana Giri and held it with His little finger over the people and animals of AypADi and protected them from the wrath of Indran.org quickly. whether He was a devA to perform such a stupendous act. Indran rained torrents of stones (kal mazhai) to harm AypADi. There was no reason to propitiate Indran. when the Lord Himself was there as sarva karma samArAdhyan. The answer to the question "Why did You hold that Giri for seven long days?" Is it to teach a lesson to the haughty Indran that his assumptions about KrshNa getting tired and that He would have to put down the Giri sadagopan. it will be devatAntara ArAdhanam. Otherwise.   136 . Please recognize Me as the friend and well wisher of every one and attain tranquility ". KrshNa got angry because the answer to their question would counter all the efforts that He took to hide His Paratvam.

SLOKAM 113  he nNdnNdn ! susuNdr ! suNdraþ ! v&Ndavne ivhrtStv v‘vIiÉ>. The delectable nAdam form Your flute made the stones and the trees melt like wax under fire (aho! tava veNu dvani SravaNata: sagrAvabhi: tarubhi: jatu vilAyam vililye). he nandanandana! Susundara! sundarAhva! vrndAvane viharata: tava vallavIbhi: | veNudhvani SravaNata: tarubhi: tadA vai sagrAvabhi: jatu vilAyam aho! vililye || The power of the VeNu dhvani (Flute nAdam) of the Lord at brndAvanam is recalled in this Slokam. Meaning:   Oh most beautiful SundarabAhu (susundara)! Oh Lord who incarnated as the son of Nandagopan with the name of Azhagar (nanda nandana sundrAhva)! When You were at the tuLasI vanam named BrndAvanam. You were playing Your divine flute.6. What a wonder! Comments:   In PeriyAzhvAr Tirumozhi 3.org .10. PeriyAzhvAr describes at great length the impact of the delectable veNu nAdam of the Lord as He played on His flute at BrndAvanam: 137 sadagopan. while sporting with the young cowherdesses. ve[uXvinïv[tStéiÉStda vE s¢aviÉjRtuivlaymhae ! ivilLye.

org (e-book # 58) and http://www. LeelA Sukhar's KrshNa KarNAmrta Slokams on the Lord's VeNu ghAnam are most moving to experience: Please refer to KrshNa KarNamrtam eBookshttp://www.ahobilavalli. kUppum tirumAl ninRa ninRa pakkam nOkki avai seyyum guNamE.srihayagrivan.   138 .org (e-book # 14 and 15).மரங்கள் நின் மலர்கள் ம தாைரகள் பா ம் ம் வளர் ெகாம் கள் தா ம் இரங்கும் கூம் ம் தி மால் நின்ற நின்ற பக்கம் ேநாக்கி அைவ ெசய் ம் குணேம marangaL ninRu madu tAraikaL pAyum malarkaL vIzhum vaLar kombukaL tAzhum irangum. sadagopan.org His nectarine music melted the stones and trees.

Meaning:   Oh Lord of TirumalirumcOlai (vanagiri pate)! Oh Lord of mighty shoulders (sundara vyUDa bAho)! When You were at the middle of BrudAvanam (brndAvanAnta:). KUresar wishes that he were there as one of the gopis to dance with the Lord and share that divine anubhavam. You were singing frequently (gAyam gAyam) and sported with the young Gopis (tvam gopIsanghai: yadA viharasi hi). then the rAsa krIDai utsavam commenced. Both the gopi janam's hearts and Yours would have been filled with many kinds of SrngAra anubhavams at that time. sadagopan. aDiyEn wonders what blissful states Your minds were in during the rAsa krIDai. gAyam gAyam vanagiripate! tvam hi brndAvanAnta: gopIsanghai: viharasi yadA sundara! vyUDhabAho | rASArambha utsava bahuvidha prema sImantinInAm cetaSceta: tava ca tu tada kAm daSAmanvabhUtAm || KUresar wonders about the collective bliss experienced by the Gopis and the Lord as they performed the rAsa krIDai on the banks of YamunA river during moonlit nights. rasarMÉaeTsvbhuivxàem sImiNtnIna< cetíetStv c tu tda ka< dzamNvÉUtam!.SLOKAM 114  gay<gay< vnigirpte ! Tv< ih b&NdavnaNt> gaepIs'!"EivRhris yda suNdr !VyUFbahae.org 139 .

t< c tavk< rMymÑutmitiày»rm!.SLOKAM 115  #i¼t< inimi.org tena kamsamukha kITaSAsanam sundara alpakamapi praSasyate || Kallazhagar on horse! 140 . ten k<smuokIqzasn< suNdraLpkmip àzSyte. ingitam nimishitam ca tAvakam ramyam adbhutam atipriyankaram | sadagopan.

who is like an elephant. Even if they are small acts. Meaning:   Oh Sundara! Your meaningful gestures (ingitam). The YAdavAbhudaya Slokam (10. nimishitam is the message conveyed by eye movement and winking. Comments:   This Slokam is an elaboration of SrI MahA BhAshyakArar Patanjali's sUtram: "ingitena nimishitena ca AcAryANAm pravrttiranumIyate". These led to the destruction of insignificant worms (non-entities) like Kamsan. yadi vismayanIyastvam vismaye kim na vismAya:". we have to wonder about the wonderers themselves: "masakAniva mAtanga: kamsa-mukhyAn-imAn kshipan. glances including the winking of the eyes. The ingitam. nimishita-ceshTitams of the great ones are auspicious and beautiful says MahA BhAshyakArar. uplifting of the eye brows and other ceshTitams are beautiful to behold. ceshTitam is movement of the hands et al. ingitam is hinting without body movement. A very small act by the elephant will totally destroy the mosquito. Kamsan was a little mosquito before the Lord. They confer lot of auspiciousness on the world and its beings. Swamy Desikan says: If any one wonders about this little acts causing such mighty damage. Denukan and others.org 141 . they are praised by the righteous ones. sadagopan. KUresar points out that even small signs from the Lord have big effects and are beneficial for the world.79) refers to the mightiness of the Lord and the insignificance of His enemies.In this Slokam.

the son of BhUmi Devi and making Sivan succumb to jrmbhaNAstram in the bANAsura Yuddham and the elimination of akshauhiNi army in the BhArata Yuddham .SLOKAM 116  vara[sIdhnpaE{f+kÉaEmɼkLpÔumahr[z»rj&MÉ[a*a>.8. This state of feeling by KUresar follows that of Swamy NammAzhvAr's TiruvAimozhi: 3.org anyA: ca bhArata bala krathanAdayaste krIDA: susundarabhuja! SravaNAmrtAni || KUresar wants to conclude the coverage of KrshNAvatAram quickly and condenses many wondrous incidents associated with that avatAram in this Slokam. Those deeds are SravaNAmrtam for me says KUresar (te krIDA: SravaNAmrtAni). vArANasIdahana paunDraka bhaumabhangakalpadrumAharaNa Sankara jrumbhaNAdyA: | sadagopan.the burning of KAsi city of KAsi rAjan (vArANAsi dahanam) with Your sudarSanam.are delectable to hear and reflect upon. ANyaí Éartbl³wnadySte ³IfaSsusuNdrÉuj ! ïv[am&tain. the destruction of PauNDra vAsudevan who ran around declaring that He was Para vAsudevan (pauNDraka bhangam).6 – 142 . Meaning:  Oh Susundarabhuja! Your great heroic deeds . the killing of NarakAsuran.

org 143 . sevikaLAl Ara nin kIrtikkani ennum ன்ைனேய kavikalE kAlappaN tEnuraip-pattuRRu puviyin mEl ponnEdum cakkarattunnaiyE avivinRi Adarikkum enadAviyE sadagopan.ெசவிகளால் ஆரநின் கீர்த்திக் கனிெயன் கவிகேள காலப்பண் ேத ைறப் பத் ற் ம் வியின்ேமல் ெபான்ென ஞ் சக்கரத் அவிவின்றி ஆதாிக்கும் எனதாவிேய.

We will come to that in Slokam 120. tiruvenkaTam and Kaanci. KUresar pays his tributes to the arcA murtis at Srirangam. tiruvenkaTam and TirumAlirumcOlai located on the north and the south of Tamizh nADu are like the two breasts of PirATTi (tennan uyar poruppum deiva vaDa malaiyum ennum ivaiyE mulayA vaDivamainta anna naDaiya aNangE).org deva sevita padAmbuja dvaya: samSritebhya iha tishThase sadA || After completing KrshNavatAram in the series on daSAvatAram. devseivtpdaMbujÖy> s<iïte_y #h itóse sda. KUresar chooses tiruvenkaTam first although traditionally Srirangam is considered as the first divya desam. Meaning:   Oh Sundara! VanAdri nAtha! Thou art standing on top of the tiruvenkaTa giri (deiva vaDa malai) as Your sacred feet are worshipped by the celestials and You provide Your nirantara (permanent) sevai at Solai Malai (tennan uyar 144 . Meanwhile. Commentators say the choice was made because both tiruvenkaTam and TirumAlirumcOlai are known as Vrsha Giri and SimhAdri.SLOKAM 117  Tv< ih suNdr ! vnaiÔnaw ! he ve»qaþyngeNÔmUxRin. Kalki avatAram should be next covered. tvam hi sundara! vanAdrinAtha! he venkaTAhvaya nagendra mUrdhani | sadagopan. propelled by the thought about the closeness between arcAvatArams and Vibhava avatArams.

who seek Your refuge (iha. Here at TirumAlirumcOlai in the south.org SrI SrInivasa perumal utsavar of tiruvenkaTa malai Comments:   Oh SundarabAhu! At the sikharam of tiruvenkaTam Hill. sadagopan.poruppu) for those. who seek Your refuge. 145 . You present Yourself always to those. samSritebhya: sadA tishThase hi). Your lotus feet are worshipped by the devAs (venkaTAhvaya nagendra mUrdhani tvam deva sevita padAmbuja dvaya:).

sadagopan.org Kanci divya dampatis serti 146 .

the object of Your grace and grant all the boons sought by Your ASritALs befitting Your name as "varam tarum maNi vaNNan".org 147 . Meaning:   Sundara! You use Hastigiri as Your abode and stay there as Perumdevi sameta VaradarAjan and make the whole world. KUresar jumps from VanAdri in His mind's eyes to Hastigiri. Comments:   KUresar states in this Slokam that SundarabAhu is seen as MahA Devi sameta VaradarAjan standing on top of Hastigiri as "varam tarum deivap-PerumAL" to the whole world (sundara! hastiSaila nilaya: tvam asi. AcAryAs point out in this context that abhaya pradhAna varam is the greatest boon of them all and hence not having Varada mudrai is understandable.SLOKAM 118  hiStzElinlyae Évn! Évan! saMàt< vrdrajsaþy>. hastiSailanilaya: bhavan bhavAn sAmpratam varadarAjasAhvaya: | ishTam artham anukampayA dadat viSvameva dayate hi sundara! || This Slokam is about SundarabAhu offering His sevai as Lord Varadan with Perumdevi tAyAr at Kaanci. #òmwRmnukMpya ddiÖñmev dyte ih suNdr !. It is interesting to note that Lord VaradarAjan does not have Varada mudrai in His hand bur abhaya mudrai. tatra varadarAja sAhvaya: anukampayA bhavan ishTam artam sAmpratam viSvameva dayate). sadagopan.

  sadagopan.org   Namperumal—Srirangam 148 .

Your BhaktAs can not however readily see Your sevai as KshIrAbdhi nAthan with their human eyes. That sevai is reserved for nitya sUris and devAs. Meaning:   Oh the Lord Of VanAdri! Sundara! Thou rests always in the middle of Milky Ocean on Your divine bed of AdiSeshan (kshIra payodhi madhye Sesha Sayane tvam sadA Seshe).e sda suNdr ! Tv< tÖEÉvmaTmnae Éuiv ÉvÑ´e. Oh Lord of such great fame! Out of Your vAtsalyam for the people of this BhU lokam. The root (mUlam) of all arcAvatArams is accepted as TiruppArkkaDal (which we can not see with our human eyes) and thereafter Srirangam and tiruvenkaTam in this PrAkrta lokam.e vnaÔIñr !.zyne ze. madhye kshIrapayodhi SeshaSayane Seshe sadA sundara! tvam tat vaibhavam Atmana: bhuvi bhavat bhakteshu vAtsalyata: | viSrANya akhila netra patram iha san sahyot bhavAyA: taTe SrIrange nijadhAmni SeshaSayane Seshe vanAdrISvara! || This Slokam is about the sevai of SundarabAhu as SrI RanganAthan.SLOKAM 119  mXye]Irpyaeix ze.org 149 . ivïa{yaiolneÇpaÇimh sn! sýaeÑvayaStqe ïIr¼e injxaiç ze.zyne ze. sadagopan. You become readily visible to all of them on the banks of Cauveri river as RangaSAyI at Your Tiruvaranga Tiruppati and shower Your anugrahams on them there. KUresar extends this thought and states that SundarabAhu (Solaimalai Azhagar) is the One who is reclining at the Milky Ocean and in the island of Srirangam formed by the two rivers for all to come and worship His sacred feet.u vaTsLyt>.

He can see and hear all His devotees in BhU maNDalam but they can not see Him or offer kaimkaryams to Him directly. Hence. He descends down to earth and stretches His snake bed in the island formed by the two rivers that originate from sahya parvatam so that every one can see Him with their fleshy eyes (mAmsa cakshus as opposed to j~nAna cakshus) and take in His Supreme beauty kaimkaryams to Him.Comments:   The Lord of TirumAlirumcOlai rests on His soft bed of AdiSeshan in the middle of the Milky ocean enjoying the kaimkaryams of His PirATTis and nitya sUris.org   150 . and in engage in the performance of hearty sadagopan. While there.

an! Égvn! ! hin:yis. go to places where the dushTAs congregate and destroy them.org praSAdhi lakshmISa! samakshameva na: || KUresar now focuses on the last avatAram of SundarabAhu that is yet to happen.tan! Êòanze. s @. EmperumAn is said to take the avatAram of KalkI at Sambala grAmam as the son of a Brahmin by name VishNu Yasas and remove the fears caused by mlecchAs (turushka yavanAdibhi: jagati jrmbhamANam bhayam). Please chastise all the dushTAs (like the coLA King. nAlUrAn) right before our eyes! Comments:   At the end of Kali yugam.SLOKAM 120  kLkIÉiv:yn! kilkLkËi. tSyavsr> susuNdr ! àzaix lúmIz ! sm]mev n>. You are going to set the stage for the dawn of Krta yugam. kalkI bhavishyan kalikalkadUshitAn dushTAn aSeshAn bhagavan! hanishyasi | sa esha tasyAvasara: susundara! sadagopan. He would use His sword as the weapon. Meaning:   Oh Lord of MahA Lakshmi (lakshmISa)! Oh Lord with the six PradhAna GuNams (bhagavan)! Oh Solaimalai AzhagA (susundara)! On a future date. Right now is an appropriate time for Your avatAram given the proliferation of all adharmams in this world. You are going to take the name of KalkI and mount a white horse and ride to destroy all ayogyAs and evil ones created by the advancement of Kali yugam. 151 .

org 152 .sadagopan.

HayagrIva. thirty seven (37) avatArams in total are mentioned in SrI Bhagavat guNa darpaNam of Swamy ParASarar (e. PadmanAbha. nyagrodha SAyI.). Therefore. Çatumev n kdaicdNywa ten suNdr ! ÉvNtmaïye. Hamsa. There are many other avatArams of the Lord besides the ten pradhAna avatArams. 153 sadagopan. aDiyEn performs SaraNAgati at Your sacred feet (tena bhavantam ASraye). Meaning:   Oh Lord of Solaimalai! All Your other SreshTa avatArams like HayagrIva. IdrSA: tvat avatArasattamA: sarva eva bhavadASritAn janAn | trAtum eva na kadAcit anyathA tena sundara! bhavantam ASraye || So far KUresar celebrated the daSAvatArams of SrI SundarabAhu through number of Slokams.SLOKAM 121  $†zaSTvdvtarsÄma> svR @v Évdaiïtan! jnan!. nara-nArAyaNa. (IdrSA: sarva eva tvat avatAra sattamA: bhavadASritAn janAn trAtum eva). Many of them are for sAdhu paritrANam alone without dushkrta vinAsam. naranArAyaNa et al are for protecting the sAdhu janams. dattAtreya.g.org . Even today. KaLLazhagar enters Vaigai river on CitrA Paurnami day and blesses the assembled bhaktAs with the celebration of His daSAvatArams. They have no other prayojanams (kadAcit anyathA). Gajendra VaradAdi avatArams.

SLOKAM 122  TvamamniNt kvy> ké[am&taiBx< Tvamev s<iïtjin¹mup¹me.org eshAm vrajan iha hi locana gocaratvam hai sundarAhva! paricaskarishe vanAdrim || KUresar now uses four Slokams to plead with the Lord to protect him without fail through the SaraNAgati that He performed in the previous Slokam. AzhvArs and AcAryAs (kavaya:) recognize You as the ocean of nectar (karuNAmrta abdhi) and celebrate You (tvAm Amananti) without let as the One who destroys rebirth in this samsAram (samSrita janighnam) and as again and again (te Amananti). 154 .e vnaiÔm!. @. You stand at TirumAlirumcOlai to help all to come and worship You there (yAvarum vantaDi vaNanga ninRAyE). Meaning:   Oh Lord with the name of Sundaran (Azhagar)! The great Rshis.am!.a< ìjiÚh ih laecngaecrTv< hE suNdraþ ! pircSkir. They repeat this truism You have reached this Prakrti maNDalam to bless these PrapannAs and stand at TirumAlirumcOlai as the crown jewel there and become the cherished object of their eyes (locana gocaratvam). the surest support (eshAm SaraNAgatAnAm upaghnam) for SaraNAgatAs. You are the support rod (Kozhu kompu) for the Prapanna jIvans to climb up ("paRRilAr paRRA ninRAnE"). tvAm Amananti kavaya: karuNAmrtAbdhim tvAm eva samSrita janighnam upaghnam eshAm | sadagopan.

That is all the hope and resolve of sinners like us in our helpless state (iha na: etAvat balam). It is also well known that aDiyEn is powerless to experience or remove my bundle of sins through prAyaScittams. Meaning:  Oh Sundarabhuja! Hari! There is nothing that You can not do (tava kincit no aSakyam). please bear with me and forgive this property of Yours. aSakyam no kincit tava na ca na jAnAsi nikhilam dayALu: kshantA ca asi ahamapi na ca AgAmsi taritum | kshama: ata: tvatcchesho hi agati: iti ca kshudra iti ca kshamasva etAvat na: balam iha hare! sundarabhuja! || KUresar seeks aparAdha KshAmaNam in this Slokam for the sins that stand for a long time in the way of Moksham (anAdi kAla prayukta bandhahetu-s) and begs the Lord to forgive his sins. What can aDiyEn do? You reside in my heart lotus and are fully conversant with all the happenings (uLLuvAuLLiRRellAm uDan irundu aRiti). Comments:   aDiyEn is powerless to experience or destroy my gigantic bundle of sins that is crushing me. ]mae=tSTvCDe. who is a kshudran (devoid of SIla guNam . You are the most merciful (dayALu) and forgiving (kshantA ca).sIlamillA siRiyOn). 155 sadagopan. You know about every thing that is happening (nikhilam jAnAsi). Therefore.ae ýgitirit c ]uÔ #it c ]mSvEtavÚae=blimh hre ! suNdrÉuj !.SLOKAM 123  AzKy< nae ikiÂÄv n c n janais iniol< dya¦u> ]Nta caSyhmip n caga<is tirtum!.org .

aDiyEn is like those who sell a precious jewel for a handful of rice. It has been said that our sins are as tall as Meru Mountain and You as the Vaidhya nArAyaNan destroy these mountain curing a of sins like frightening disease.org that You are the sole means for those without any gati (agatInAm (lowly. who has the power to forgive my sins and redeem me. You are the only one. aDiyEn has developed and Seshatva recognize Jn~Anam sadagopan. who has poverty of means (upAya dAridryam) goals in and life highly (heya Kallazhagar enters Vaigai on chitrotsavam developed taste for lowly purushArtha ruci).What ways can You correct aDiyEn and set me up on the right track to travel towards You. Thou art the Lord (Seshi) and aDiyEn is Your servant (Seshan). 156 .u sTSvip. aDiyEn is a kshudran despicable one). aDiyEn's prArthanai to You is: A}anadwva }anadpraxe. gatirbhavAn).

aj~nAnAt-athavA j~nAnAt aparAdheshu satsvapi | prAyaScittam kshamasveti prArthanaikaiva kevalam || In this 123rd Slokam. MahA viSvAsam. s<sartNÇ-vaihTvat! r]ape]a< àtI]te. sadagopan.org   157 . Akincanyam. sarvaj~noapi hi viSveSa: sadA kAruNikoapi san | samsAratantra-vAhitvAt rakshApekshAm pratIkshate || Swamy Desikan explains these doctrines in the Srimat Rahasya traya sAram chapter of SvanishThAbhij~nAna adhikAram.àayiíÄ< ]mSveit àawRnEkEv kevlm!. The explanation given for the famous request for rakshaNam is provided: svR}ae=ip ih ivñez> sda kaéi[kae=ip sn!. ananyagatitvam and adhikAri viSeshanams are covered. major topics of SaraNAgati .Goptrtva varaNam.

we think that You will grant our wishes. who was a SUdran. You did accomplish many supernatural things:  Bringing back to life of all the monkeys. 158 .SLOKAM 124  l»ayuÏhtan! hrIn! iÖjsut< zMbUkdae.org garbham ca arjunisambahavam vyudadhara: sva enaiva rUpeNa ya: sva abhIshTam mama madguroSca dadase no kim vanAdrIsvara! || Oh SundarabAhu! "Won’t You not grant aDiyEn's and that of my AcAryan's wish" asks KUresar in this Slokam (vanAdrISvara! mama madguro: abhIshTam kim no dadase?).aNm&t< saNdIpNyiÉj< m&t< iÖjsutan! bala<í vEk…{Qgan!. gÉ¡ cajuRins<Év< VyudxrSSvenEv êpe[ y> SvaÉIò< mm mÌuraeí ddse nae ik< vnaÔIñr !. who had an untimely death due to the improper tapas of SambhUkan. You have done so many atimAnusha lIlais (atimAnusha stavam: Slokam 58). which died in the war at LankA for You. Hence. There is nothing beyond your power to accomplish. Meaning:  Oh SundarabAhu! During Your avatAram as Raaman and KaNNan. lankA yuddhahatAn harIn dvijasutam SambUkadoshAnmrtam sAndIpanyabhijam mrtam dvijasutAn bAlAmSca vaikuNThagAn | sadagopan.  Bringing back to life the son of a Brahmin. You destroyed SambUkan and the dead boy woke up in AyodhyA as though from sleep (uttara RaamAyanam).

You brought back the son of Your AcAryan sAndIpini after he had an untimely death. 159 . During KrishNavatAram. How is it therefore possible for You of such parAkramam not to respond positively to aDiyEn's as well as my AcAryan's pleas for Your help? Comments:  sadagopan. and  Transforming the lump of coal in the garbham of abhimanyu's wife back into a healthy child.  Traveling to VaikuNTham and bringing back the young sons of VaidIkar and returning them to their father at DvArakai. both aDiyEn and aDiyen's AcAryan are confident that You will grant us our boon of sad samruddhi/ SrIranga SrI: ca vardatAm (growth of VaishNava Kulam). when his son died prematurely. You brought that son back to life and performed many such miracles.org Oh Lord who uttered "mA Suca:" in Your carama Slokam have removed the fears of so many like Your AcAryan during KrshNavatAram. Oh Lord of TirumAlirumcOlai! You did all these miraculous deeds during Your Raama-KrshNa avatArams. With the ParAkramam of this stature.

the plants and all) to ascend to 160 . sayuJyl_yivÉvaiÚjinTylaekan! saNtainkangmyae vnzElnaw !. worm. AyodhyakAn sapaSukITatrNAmSca jantUn kinkarmaNo nu bata kIdrSavedanADhyAn | sadagopan.org sAyujya labhya vibhavAn nija nityalokAn sAntAnikAn agamaya: vanaSailanAtha! || KUresar is awe struck at the MahA kAruNyam of SrI Raamacandran. Meaning:  Oh VanaSaila nAtha! You blessed all the residents of AyodhyA (the two footed. plants of AyodhyA at the time of His ascent to SrI VailkuNTham at the end of His rAmAvatAram. the worms.SLOKAM 125  AayaeXykan! spzukIqt&[a<í jNtUn! ik»mR[ae nu bt kI†zvednaF(an!. who granted residence at His sAntAnika lokam for all the four footed. the four footed. He expresses his wonder in this Slokam based on an incident described in uttara RaamAyaNam. the birds.

sAntAnikam. What a wonder! Comments:  itihAsa purANams speak about aprAkrta lokams such as golokam. kArya SrI VaikuNTham besides the Lord's own Supreme Abode of Paramapadam (SrI VaikuNTham) or sAyujya lokam. What karma.Your sAntAnika VaikunTha lokam at the time of Your own ascent to Your Supreme Abode. sadagopan.org 161 . j~nAna yogams did they all do to qualify themselves to have that highest of honors? They had none of these qualifications and yet Your power permitted them to achieve the impossible. These kArya VaikuNTha lokams are said to be in the proximity of SrI VaikuNTham.

   

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The Lord of tirumAlirunchOlai!

 
162

SLOKAM 126 
hirtvar[É&Tysmaþy< kirigraE vrdSTvmpUivRkam!, †zmlMÉy @v ih sUNdr ! S)…qmdaí prZztmI†zm!.
harita vAraNa brtya samAhvayam karigirau varada: tvam apUrvikAm | drSam alambhaya eva hi sundara! sphuTam adASca paraSSatam IdrSam || In this Slokam, Lord VaradarAjan's restoration of the eye sight of Harita VaaraNa Brtyar, the grand father of Tirukkacchi nambi is referred to as an example of the power of the Lord. This incident happened at the time of Swamy ALavanthAr, whose sishyan was Tirukkacchi nambi. Meaning:  Oh Sundara of TirumAlirumcOlai! At Kaancipuram, You transformed in to the boon granting Varadar and blessed harita vAraNa Bhrtyar eye sight that he never had (apUrvikAm drSam). He was blind from birth. You have thus clearly (sphuTam) fulfilled hundreds of wishes (paraSSatam) of Your devotees and performed many adbhutams. May Thou respond positively to aDiyEn's prayer for the successful SrI sampradhAya sthApanam by AcArya RaamAnuja Comments:  The grandfather of Tirukkacchi nambi was Pacchai varNa PerumAL dAsar, who lived at dAsarathi PeTTai, next to Pooviruntavalli. The name of the EmperumAn 163

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at dAsarathi PeTTai is Harita vAraNar. YudhishTrar perfromed an yaj~nam here. EmperumAn gave His sevai to YudhishTrar in the form of a green elephant (harita vAraNar). Tirukkacchi nambi's family were kaimkaryaparALs at Harita VaaraNar's temple (harita vAraNa bhrtyALs). Lord VaradarAja brought the grand father of Tirukkacchi nambi to Kaanci and restored his eyes. That is the reason for one of the names of Lord VaradarAjan as "kacci tanil KoDukkum PerumAL". This legend is referred to here. KaN

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swAmy kUreSar with SrI rAmAnuja at kUram

164

iha ca deva! dadAsi varAn parAn varada! sundara! Sundaradordhara! | vanagire: abhita: taTam Avasan akhila locana gocara vaibhava: || In the previous Slokam. Those who reach His drshTi padam are the fortunate ones to receive all the boons that they desire. KUresar referred to Azhagar becoming Varadar of Kaanci to bless Harita VaarANa Bhrtyar with eye sight. In this Slokam. KUresar visualizes Varadan of Kaanci transforming to Azhagar to grant the desired boons to His bhaktAs. Meaning:  Varada ! Sundarordhara (SundarabAho)! deva! You have chosen as Your place of residence the foothills on the four sides of TirumalirumcOlai hills (vana gire abhita: iha ca taTam Avasan) and have become clearly visible to the eyes of all of Your bhaktAs (akhila locana gocara vaibhava:) and grant here superior boons to them (parAn varAn dadAsi). vnigreriÉtStqmavsÚiollaecngaecrvEÉv>.org   165 .SLOKAM 127  #h c dev ! ddais vran! pran! vrd ! suNdr ! suNdrdaexRr !. sadagopan.

cr[saTk«tvainit tÖy< vnigrIñr ! jatmnaerwa>. Malayadhvajan. Meaning:  Oh Vanagriri ISvarA! SundarA! We heard that You made King Malayadhvaja PaaNDyan a servant at Your sacred feet on Your own (malayadhvajam nrpam svayameva caraNasAt krtavAn). idam ime SrNumo malayadhvajam nrpam iha svaymeva hi sundara | sadagopan. KUresar refers to the special anugrahams that a PaaNDya King.SLOKAM 128  #dimme ï&[umae mlyXvj< n&pimh Svymev ih suNdr !.org caraNasAt krtavAn iti tat vayam vanagirISvara! jAtamanorathA: || In this Slokam. He was Azhagar tirumanjanam in nUpura gangai! indeed very fortunate to receive such anugraham. received from Azhagar and wishes that we would also be beneficiaries of such anugraham. Inspired by this 166 .

He asked the locals about the special reasons and learnt that TirumAlirumcOlai was the seat of the great Azhagar and nUpura Gangai. PeriyAzhvAr at the request of His AcAryan Selva nambi (the Minister of the King) established the Paratvam of Sriman nArAyaNan and the darSana saubhAgyam of Sriman nArAyaNan and His devis. sadagopan. Azhagar was very pleased and made the king very dear to Him and blessed Him with Moksham at the end of his life. Comments:  Malayadhvaja PaaNDyan was a PaaNDya King of the times of PeriyAzhvAr. we have also become Your antaranga KaimkaryaparALs and hope to be blessed like the King Malayadhvajan. The PaaNDyan king was a great VishNu bhaktan. TiruppallANDu was born at that time. His chariot stopped at TirumAlirumcOlai and would not move further.happening. He also built the kOil. MaNTapam.org 167 . At His court. Once he wanted to go on a tIrthA yAtrai to northern divya desams. He took bath every day in nUpura Gangai and worshipped the Lord. gosAlai and ramparts.

org vanagirISvara! 168 .sadagopan.

Iy. KUresar eulogized Azhagar in the manner of Swamy ALavanthAr (yadvA SramAvadhi yathAmati vA api aSakta: staumi). Comments:  With the 128 Slokams so far. Meaning:  Oh Ocean of Mercy (karuNArNava) ! VanagirISvara! Please accept aDiyEn's sincere request (mAmakInAm satyarUpAm vij~nApanam angIkurushva). His Acaryan was at TirunArAyaNapuram and KUresar. ïIr¼xamin ywapurmektaee=h< ramanujayRvzg> pirvitR.org . Hence this prayer for reunion at Srirangam with His AcAryan. May aDiyEn be reunited with my AcAryan as before at Srirangam and serve Him always! (SrIrangadhAmani yathApuram ekata: aham rAmAnujArya vaSaga: parivartishIya). At 169 sadagopan. vij~nApanAm vanagirISvara! satyarUpAm angIkurushva karuNArNava! mAmakInAm | SrIrangadhAmani yathapuram ekata: aham rAmAnujArya vaSaga: parivartishIya || KUresar seeks from Azhagar the boon of being reunited with AcArya RaamAnuja at Srirangam.SLOKAM 129  iv}apna< vnigrIñr ! sTyêpa< A¼Ik…é:v ké[a[Rv ! mamkInam!. who had lost his eyes due to the cruelty of the fanatic cozha king did not desire to live at Srirangam without His AcAryan.

who composed it while He was away from Srirangam on a self-imposed exile at TirukkoshTiyUr.the beginning of SrI SundararAja stavam. sadagopan. KUresar refers to Srirangam (SrIiranga prastAvam) four times. After saluting Azhagar through 128 Slokams. KUresar expressed his keen desire to see the sacred feet of Azhagar (tata iha sundarorubAhum stoshye tat caraNa vilokanAbhilAshI) and started the nirmANam of this beautiful stavam to overcome the grief of separation from His AcAryan. he reveals the importance of AcArya Kaimkaryam over Bhagavat and BhAgavata Kaimkaryams.org   170 . As the SundarabAhu stavam comes to a close. he remembers his original wish of being reunited with His AcAryan and seeks this boon from Azhagar. ParASara BhaTTar. KUresar did not create a stavam for SrI RanganAthan and left it to His precocious son. Through this Slokam.

SrI RaamAnujA. He asks Azhagar not to reject his appeal made earlier and presses Azhagar to grant the boon of the multiplication of the SrI Ranga SrI and the defeat of the Virodhis like Krimi KaNda COzhan. who are harming Srirangam right before our eyes. kincetam ca virincabhAvana! vanAdrISa! prabho! sundara! pratyAkhyAna parangmukha: varadatAm paSyan avaSyam SrNu | SrIrangaSriyam anvaham praguNayan tvat bhaktabhogyAm kuru pratyksham sunirastam eva vidadhat pratyarthinAm prArthanAm || In the previous Slokam. ïIr¼iïymNvh< àgu[y<STvÑ´ÉaeGya< k…é àTy]< suinrStmev ivdxTàTyiwRna< àawRnam!. who plundered the wealth of Srirangam. Please grant this boon.SLOKAM 130  ikÂed ivirÂÉavn ! vnaÔIz ! àÉae ! suNdr ! àTyaOyanpra'!muoae vrdta< pZyÚvZy< ï&[u. KUresar sought from Azhagar the boon of AcArya kaimkaryam. which got interrupted because of the residence of RaamAnujA at TirunArAyaNapuram. You should grow multifold daily the wealth of Srirangam (SrI Ranga Sri) to gladden the heart of aDiyEn's AcAryan. You should reject the virodhis of Your ASritALs.   171 sadagopan.org . Meaning:  Oh Father of Brahma devan (virinca bhAvana)! VanAdrISvara! PrabhO! Sundara! Please do not reject the prayer made in the previous Slokam and You should assume the boon-granting stature and grant without fail aDiyEn's request.

org     azhagar on pallAkku!       172 .sadagopan.

Rtu vasv>. Krimi KaNda cOzhan was plundering the wealth at the time of KUresar and EmperumAnAr. AzhvAn and Periya nambi were suffering due to the adharmam that prevailed at Srirangam and the neighboring land. sadagopan. kAveri vardhatAm kAle kAle varshatu vAsava: | SrIranganAtho jayatu SrIrangaSrISca vardhatAm || SrIrangaSriyamanupadravAmanudinam samvardhaya | The mUlam for this prayer is the above prayer of KUresar to Azhagar. ïIr¼nawae jytu ïIr¼ïIí vxRtam!.org 173 . KUresar insists therefore for the anugraham of Azhagar to set things straight and restore dharmam.Comments:  We recite during tiruvArAdhanam: kaveir vxRta< kale kale v. ïIr¼iïymnupÔvamnuidn< s<vxRy.

sadagopan.org       174 .

Meaning:   kAruNyAmrta vAridhe (Oh nectarine Ocean of Mercy)! vrshapate (Oh King of Colai Malai. ]aMyn! saxujnE> k«ta<Stu iniolanevapcaran! ][at! tÑaeGyaminz< k…é:v Égvn! ! ïIr¼xamiïym!. kAruNyAmrta vAridhe! vrshapate he satyasankalapana! SrIman! sundara! yogyatA virahitAn utsArya sadvatsala! | kshAmyan sAdhujanai: krtAmstu nikhilAn eva apacArAn kshaNAt sadagopan. KUresar praises the Lord of TirumAlirumcOlai with six viSeshaNams and appeals to the Lord of TirumAlirumcOlai to forgive any trespasses even by BhagavatAs and reminds the Lord that there is nothing that is beyond His power to drive away the ill intentioned ones (dunmArga carALs) and comfort the bhaktAs. Sakti. vIryam and tejas)! SrIman (Oh Divine consort of MahA Lakshmi)! sundara (AzhagarE)! Please drive the unfit and unrighteous ones from Srirangam (yogyatA virahitAn utsArya) and forgive all the trespasses of the righteous ones in a second (sAdhujanai: krtAn nikhilAn apacArAn kshaNAt eva kshAmasva). Please always grow the wealth of Srirangam (vaishNava samruddhi) to the content of the hearts of the righteous ones and please them (SrIrangadhAmaSriyam tadbhogyAm aniSam kurushva) ! 175 . balam. where dharmam has taken the form of VrshAcalam)! satya sankalpana (Oh Lord with the power to complete what You desire to get done)! bhagavan (Oh Lord with six PradhAna guNams of J~nAnam.org tadbhogyAm aniSam kurushva bhagavan! SrIrangadhAmaSriyam || In this Slokam.pte ! he sTys»Lpn ! ïImn! ! suNdr ! yaeGytaivrihtanuTsayR sÖTsl !.SLOKAM 131  kaé{yam&tvairxe ! v&. aiSvaryam.

sadagopan.org SrI sundarabAhu perumal of tirumaliruncholai 176 .

k«taga ÊòaTma klu. aDiyEn in AzhavAr's words is a lowly one. This concluding Slokam is a classic example of this type of anusandhAnam and KUresar reminds Azhagar that he is a fit object for receiving His anugraham. ananya SaraNa: (aDiyEn has no refuge except You). As AzhvAr says. aDiyEn wishes to express this status of mine very clearly to You (idam sphuTam vij~nIpsyAmi). aDiyEn has become a sinner by accumulating sins (pAvamE seytu pAvi AnEn). idam bhUyo bhUya: punarapi ca bhUya: punarapi sphuTam vijn~IpsyAmi iti agati: abudha: ananyaSaraNa: | krtAgA dhusTAtmA kalushamati: asmi iti anavadhe: dayAyA: te pAtram vanagiripate! sundarabhuja || KUresar is well known for expressing his naicchiyam (naicchyAnusandhAnam/ declaration of unfitness and inefficiencies) to the Lord.SLOKAM 132  #d< ÉUyae ÉUy> punrip c ÉUy> punrip S)…q< iv}IPSyamITygitrbuxae=nNyzr[>.mitrSmITynvxe> dyayaSte paÇ< vnigirpte ! suNdrÉuj !. aDiyEn is the fittest person for recieving Your limitless anugraham rooted in Your dayA guNam (te anavadhe: dayayA: pAtram asmi). do not 177 sadagopan. abudha: (aDiyEn is low in j~nAnam). Extended Meaning:   VanagiripatE! Sundarabhuja! aDiyen is agati (I have no other refuge).org . The reason for this conviction that aDiyEn is the most deserving of Your anugraham is my repeated lapses that result in accumulation of many sins that makes me a dushTAtmA (a man of inauspicious thoughts) and kalusha mati (agitated mind).

have any pUrNatvam.org namo SrI kUranAthAya ! Sri Sundaravallli sameta Sri SundarAjAya nama: Srimad Azhagiya Singar tiuvaDigaLE SaraNam dAsan. nORRa nOmbilEn. SrI sundarabAhu stavam sampUrNam sadagopan. . have not performed any yAga-yaj~nams and am devoid of jn~Anam about You and therefore aDiyEn is seeking Your refuge as akincanan and agati (nIsanEn niRai onRumilEn.shtml 178 . KUresar declares His Akinchanya ananya gatitva rUpa adhikAri viSeshams to declare his SarNAgati at the sacred feet of Azhagar and concludes this magnificent stavam. nuNNaRivilEn. #it ïIsuNdrbahuStv> smaÝ>.divyadesam. pukal onRilA aDiyEn).com/photo-feature/sri-koorathazhwan/ swami-koorathazhwan. Just as Swamy ALavanthAr described Himself as kshudran (lowly one) and amaryAdha: (one who has trespassed Bhagavat SAstrams). Oppiliappan Koil VaradAchari Sadagopan NOTE: Please check out the beautiful pictures of swAmy kUresar at kUram available at: http://www.

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