- SlOkam 43:
- SlOkam 44:
- SlOkam 45:
adirgham apremadugham kshaNa ujjvalam
na coramanta: karaNasya paSyatAm |
anubjam abjam nu katham nidarSanam
vanAdrinAthasya viSAlayo: drSo: ||
Meaning:
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.
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:
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.
premAmrtaugha parivAhi mahAkshi sindhumadhye
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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