- SlOkam 40:
- SlOkam 41:
- SlOkam 42:
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.
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.
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).
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”.
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.
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.