- SlOkam 22:
- SlOkam 23:
- SlOkam 24:
gunajam guNinO hi mangaLatvam
pramitam pratyuta yatsvaroopamEtya |
tamananta sukhAvabOdha roopam
vimalam sundarabAhum aaSrayAma: ||
Introductory comments:
This slOkam is modeled after KurEsar’s slOkam (guNAyattam) in Sri VaradarAja Sthavam and the slOkam (sarvasya chaiva hi) in athimAnusha Sthavam.
The above two slOkams and this slOkam cover the vishayam commented upon by SrI BhAshyakArar in the JanmAdhyadhikaraNam of His SrI BhAshyam: We praise a human being as GuNasaali to indicate that he has auspicious guNams and anushtAnams. In the case of BhagavAn, the situation is opposite. There is no glory for the Lord because of the links to the auspicious guNams. On the contrary, the guNams attain their glory because of association with the Lord. This situation in loukeekam is similar to the case, where the money accumulated by an unpious man that gets spent on ungodly projects. In that case, we conclude that his wealth did not have the good fortune to be spent on auspicious kaimkaryams and therefore it has dhurbhAgyam. When the money reaches a human being, who is adhering to the injunctions of Bhagavath Saasthrams and he spends the accumulated wealth on sath kaimkaryams, then we say that the wealth had the soubhAgyam of being spent on auspicious projects to gain eminence.
That is what KurEsar says: “guNina: mangaLatvam guNajam pramitam hi”.
The pramANams point out that the guNams through their attachment to a man makes him earn the name of guNinan (GuNasaali). In the case of the Lord, the guNams have the reverse effect. They do not increase His MangaLathvam. The guNams attain instead mangalathvam through their association with the Lord (Yat svaroopam yEtya pratyuta pramitam). The situation is opposite in the case of the guNams that get linked to the divyAtma Svaroopam of the Lord. GuNams now gets elevated due to their links to the Lord and not the other way round. In the 3rd and 4th line of this 22nd slOkam, KurEsar states that he has taken refuge at the sacred feet of that SundarabAhu PerumAL of ThirumAlirumchOlai, (sundarabAhum AasrayAma:), who is devoid of any deficiencies (vimalam) and possessing the divyAtma svaroopam noted for its limitless bliss and Jn~Anam (tamm ananta sukha avabOdha roopam vimalam sundarabAhum aasrayAma:).
Our Lord’s guNams are trivida ParicchEdham (not limited by dEsam, Kaalam and Vasthu). Therefore they are “anantham”. His Svaroopam is aanandha mayam. Jeevan does not come anywhere near the Lord in these aspects. He is “amalan aadhipirAn, and Vimalan”. The Lord does not have the dhOshams and aj~nAnam like us. KurEsar addresses the Lord as Sundara Baahu to indicate that the Lord of this dhivyAthma svaroopam, where the guNams become ennobled has a divya MangaLa vigraham as well with sundara ThOLL (Beautiful shoulders). This reference to one of His beautiful limbs sets the stage for the coming slOkams dwelling on His dhivya MangaLa vigraham.
atipatita avadhi sva-mahima anubhava prabhavatsukha
kruta nistaranga jaladheeyita nitya daSam |
pratibhaTamEva hEya nikarasya sadA apratimam
harimiha sundarAhvam upayAmi vanAdritaTE ||
Extended Meaning:
adiyEn has sought the refuge of the Lord of ThirumAlirumchOlai. He is SaakshAth Hari with the name of Sundaran (Azhagar) here. The name Hari is acquired by the Lord because the Lord swallows the whole world to protect them; the name Hari comes from the root “Hr” to take away. The PaancharAthra and VaikAnasa Samhithais (Bhagavath Saasthrams) describe the state of the Lord in to two categories: NithyOdhitha dasai and SaanthOdhitha Dasai. The current slOkam deals with the NithyOdhitha dasai of the Lord. In this dasai, the Lord reflects on His limitless, auspicious attributes and stays still like the wave less ocean. “AathmAnam VasudEvAkhyam chinthayan, nithyam nithyAkruthidharam” is one of the PramANams here. This NithyOdhitha, SaanthOdhitha dasais are displayed in all the five roopams of the Lord: Para-VyUha-Vibhava-Haarta and archaa. Enjoying the archai of VaasudEvan at ThirumAlirumchOlai, KurEsar relates to His nithyOdhitha dasai in this slOkam. The first two lines of this slOkam deal with the salutation to the nithyOdhitha dasai:
“atpatita avati sva-mahimA anubhava prabhavat
sukha kruta nistaranga jaladheeyita nitya daSam”
In the 3rd and the 4th lines of this slOkam, KurEsar salutes the state of the Lord, which is always the opposite of the assembly of inauspicious guNams that needs to be rejected (sadA hEya nikarasya prathibhaTamEva). This Lord has no equal (yeppOthum tann oppArillappan = sadA yEva apratimam, “na tatsamascchAbhyadhikasya dhrusyatE”). He is the Hari (Hari: harathi PaapAni) adorning the name of Sundaran at the divya dEsam of ThirumAlirumchOlai. adiyEn has sought the refuge of this Vana Giri Naathan: “pratibhaTamEva hEya nikarasya sadAapratimam harimiha sundarAhvam upayAmi vanAdritaTE”
sadA shaaDguNyAkhyai: pruthula bala vij~nAna SakanaprabhA
veeryaiswaryai: avadhi vidhurai: yEdhita daSam |
drumastOma kshmAbhrut parisara mahOdyAna muditam
prapadyE adhyArooDhaSriyam imamaham sundarabhujam ||
Meaning:
adiyEn takes refuge (aham prapadyE) in this Lord, who has beautiful shoulders, MahA Lakshmi on His chest and who is residing at the flower gardens in the foothills of Solai Malai divya dEsam. He is always of a joyous temperament. He has the six GuNams of Jn~Anam, Balam, Sakthi, aiswaryam, Veerayam and tEjas befitting His name as BhagavAn.
Each of these six guNams has other guNams embedded in them and thus is limitless. For instance, Souseelyam and Vaathsalyam are included under KaaruNyam, which in turn is part of one of the six guNams referred to above. He is thus known for His limitless, “six guNams” (avadhi vidhurai: prathula Moorthy). These six guNams have been saluted as “ShaDEva prathamE guNA:”
• His guNam of Balam makes Him bear (support) all the sentient and insentient tirelessly.
• His Jn~Anam (Vijn~Anam) makes Him see (comprehend) every thing directly.
• His Sakana Sakthi enables Him to complete every thing undertaken by any means.
• His PrabhA guNam is the supreme jyOthi svaroopam that dulls every other light through its splendour.
• Veerya guNam of the Lord is the one that transforms every thing else without Himself undergoing any changes.
• Iswarya guNam relates to His status as Ubhaya VibhUthi Naathan (leelA and Nithya VibhUthis).
• He shines eternal with these guNams at Solaimalai. These six guNams are always present in His five manifestations as BhagavAn (Param, VyUham, Vibhavam, archai and antharyAmi states).
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