- SlOkam 10:
- SlOkam 11:
- SlOkam 12:
vrushagirirayam acyutasya yasmin
svamatam alanghayitum parasparebhya: |
khagapati caraNau khagaa: Sapante
bhujagapate: bhujagAsca sarva yEva ||
Meaning:
This Solai Malai is a dharma Malai, the mountain which is the embodiment of Dharma. This dharma mountain belongs to Achyuthan, who never abandons anyone, who has sought His refuge. Here, all the birds (Pakshi,Tiryank) take a vow in the name of their Kula Pathi, PakshirAjan and get their wishes fulfilled by Bhaagavaan. Similarly, the snakes take a vow in the name of their king, AdhiSeshan and have their wishes realized. Such is the power of this mountain embodying Dharma chosen as the seat of the residence by Lord Achyuthan (Sundara Raja PerumAL).
Commentary:
The definition of “vrushaa” is “vrushO hi Bhagavaan Dharma:” This mountain is named Vrsuha Giri or the Dharma Svaroopa Giri. The Achyutha naamam is chosen for Bhagavaan here because Vrusha Giri has no sambhandham with kshudhra dEvathais. The deep meanings of Achyutha Naamam underlying the Lord’s unfailing vow not to abandon anyone, who sought refuge in Him, are emphasized here: “yasmaanna chyutha – poorvOham achyuthastEna karmaNA” (Other devathais will abandon those, who sought in refuge in them but not Achyuthan, who practices the Achyutha Tatthvam through His deeds).
In Taathparya Chandrikai, Swamy Desikan defined the Achyutha naamam this way: “Aasrithan na chyAvayathi, atha chyuthOasya naasthi”. (Achyuthan never lets down any one, who sought His rakshaNam).
harikulam akhilam hanUmadanghrim
svakulapa jaambavata: tahiva bhallA: |
nija kulapa jaTaayusha: ca grudhrA:
svakulapate ca gajA gajendhra nAmnA: ||
SlOkam 10 and 11 has to be read together as a connected pair. In the previous slOkam, Swamy KurEsar referred to the birds taking a vow at PakshirAjan’s feet as their Kulapathy (“khaga: khagapati caraNau parasparebhya: Sapante ayam vrushagiri: acyutasya”) to extol the greatness of acyutan residing at Vana giri and to perform nithya kaimkaryam to Him Here, other members of the animal kulam are invoked to show their dedication to Bhagavath Kaimkaryam because of the power of this Solai Malai (Vrusha Giri) that arises from the Lord’s presence there.
Meaning:
All the monkeys vowed in the name of their Kulapathy, HanumAn; the bears vowed in the name of their Kulapathy, JaamBavAn; The Eagles took a vow invoking JaTaayu; the elephants vowed to engage in Bhagavath Kaimkaryam in the name of GajEndhran. They said “thiruvANai ninnANai” and vowed that Bhagavath Kaimkaryam is their goal (uddhEsyam). They all became ParamaikAnthis through their avyapachArika bhakthi for the Lord of ThirumAlirum ChOlai.
vakuLadhara sarasvatee vishakta
svararasa bhAvyutAsu kinnareeshu |
dravati drushadapi prasakta gAnAsva
iha vanaSaila taTeeshu sundarasya ||
Meaning:
As the Kinnara women began to sing the ThiruvAimozhi Paasurams of Swamy NammAzhwAr with the VaguLa pushpa garlands, some thing extraordinary happened at SundarabAhu’s Solai Malai. The power of the NishAdham and other svarams as well as the srungAra rasam embedded in Swamy NammAzhwAr’s Paasurams on Solai Malai (kiLaroLiLamai / 2.10 and mudicchOthiyAi / 3.1, SenchoRkkavihAL/10.7) made even the stones melt, as the musical experts, Kinnara women sang the above paasurams. The Svara-Rasa BhAvams of the singing of Swamy NammAzhwAr’s Paasurams by the Kinnara women melted the stones of the mountain and that flowed as SilampARu.
Commentary:
Just as ChandrakAntha stone melts with the Moonrise and just as SooryakAntha stone melts with the Sunrise, the stones of the Vana Giri melted on hearing the sunAdham of Swamy NammAzhwAr’s paasurams sung by the divine musicians. The mountain itself is described by some bhakthAs of SundararAjan as the Noopuram (Silampu) of the Lord, which melted to generate Noopura Gangai (SilampARu).
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