- SlOkam 31:
- SlOkam 32:
- SlOkam 33:
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:
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:
durAcAroapi sarvASI krtaghno nAstika: purA |
samASrayet Adidevam SraddhayA SaraNyam SaraNam yadi ||
nirdosham viddhi tam jantum prabhAvAt paramAtmana: ||
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:
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).
abjapAdam aravindalocanam
padmapANitalam anjana prabham |
sundarorubhujam indirApatim
vandishIya varadam vanAdrigam ||
From here on, KUresar celebrates the saundarya vaibhavam of the Lord’s TirumEni.
Meaning:
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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