- SlOkam 67:
saundarya sArAmrta sindhu vIcI
SreNIshu pAdAngulinAmikAsu |
nyakkrtya candraSriyam AtmakAntyA
nakhAvalI Sumbhati sundarasya ||The next two Slokams describes the saundaryam of the Lord’s toe nails defeating the full Moon in their saundaryam.
Meaning:
The toes and the nails found there on the Lord’s sacred feet (sundarasya pAdAnguli) is enjoyed by KUresar now. The nails are round and milky white. This is a lakshaNam of a Purushottaman. EmperumAn’s divya saundaryam flowed with froth and foam and reached the toes like incessant waves of nectar (saundarya sAra amrta sindhu vIcI SreNishu nakhAvali). Ten candrans arose from the ten nails (daSa padyA angulaya: — aiytareya brahmaNam). They were all full Moons all the time in contrast to the other Candran having pUrNa kalAs only once a month due to the curse of His father-in-law. The nakha candrans easily defeat the other Candran with their saundaryam and pUrNatvam.
- SlOkam 68:
ya: jAtakraSimA malI ca SirasA sambhAvita: SambhunA
sa: ayam yaccaraNASrayI SaSadhara: nUnam nakhavyAjata: |
pUrNatvam vimalatvam ujjvalatayA sArdham bahutvam tathA
yAta: tam tarushaNDaSaila nilayam vandAmahe sundaram ||Meaning:
The Candran borne with respect by Lord Sivan on His head looked weak (krSam) and with blemishes (SambhunA SirasA sambhAvita: ya: SaSadhara: jAtakraSimA malI ca jAta:). The same Candran (sa ayam SaSadhara:) attained the Lord’s sacred feet using the excuse of serving as His toe nails and became full and had ten times the jyoti and ujjvalam of His former self on Lord Sivan’s matted locks (sa: ayam nakha vyAjata: yaccaraNASrayI pUrNatvam vimalatvam tathA ujjvalatayA sArdham bahutvam yAta: nUnam). aDiyEn bows before those sacred feet of TirumAlirumcOlai Azhagar (taru -shaNDa Saila nilayam tam sundaram vandAmahe).
Comments:
A profound SAstrArtham is revealed by KUresar in this Slokam: The fierce sins that can not be eliminated by approaching other devatais will be burnt entirely through the seeking of refuge the Lord’s sacred Feet since He is the paradevatai (The Supreme Being). AzhvArs salute this Lord of MaalirumcOlai as: “malamaru mati sEr mAlirumcOlai”. Candran was cursed by Daksha PrajApati to be afflicted with Kshaya rogam (waning disease – tuberculosis) and every day, he lost one of His sixteen kalais as a result. When He reached the stage of having one kalai, He sought refuge form the traditional enemy of Dakshar, (viz.), Sivan, who offered protection and let Candran live on His head with one kalai. Sivan is therefore addressed as Candra klAdharan. Sivan had compassion for Candran because he originated from the manas of His Lord (candramA manaso jAta:). Candran could not however grow back to His pUrNa kalais, while he took his abode on Sivan’s head. Once Candran left Sivan’s head and sought the refuge of the sacred feet of the Lord of MaalirumcOlai, He became full and round again and His Jyoti grew multifold. He attained ujjvala dIpti.
- SlOkam 69:
yasyA: kaTAkshaNam anukshaNam ISvarANAm
aiSvarya hetu: iti sarvajanInam etat |
SrI: sA iti sundara nishevaNata: nirAhu:
tam hi Sriya: Sriyam udAhu: udAravAca: ||
In the preceding 31 Slokams, KUresar enjoyed the beauty of the Lord of TirumAlirumcOlai from His Crown to sacred feet. Now He commences the stuti of SrI, BhUmi, nILA devis, AdiSesha-garuDa-vishvaksenAdi parijanams of the Lord. First He starts with the nitya yogam of Periya PirATTi in this Slokam and elaborates on the glories conferred by MahA Lakshmi on Her Lord through Her eternal union with Him.
Meaning:
The people of the world credit the saubhAgyams of aiSvaryam enjoyed by Brahma-rudra-indrAdi devAs as arising from the glances of SrI devi falling on them (yasyA: kaTAkshaNam ISvarANAm anukshaNam aiSvarya hetu: iti etat sarvajanInam hi). That Sundara Sundari united with Her Lord gained the name of “SrI devi” to recognize Her stay on the Lord’s chest without ever leaving that exalted sthAnam (sA sundara nishevaNata: SrI: iti nirAhu:). Since She stays on the Lord’s chest with the intention of never leaving it (akalakillEn enRu uRaiyum alarmEl mangai), one of Her name is defined as “Srayate iti SrI:”. She stays there to listen to Her children’s appeals for help and to make Her Lord hear it as well with Her pleas on their behalf to pardon their trespasses. Because of Her permanent and auspicious presence on His chest, the Lord is recognized as “tiruvukkum tiuvAkiya selvan”. She is the aiSvarya hetu for all.
Comments:
Swamy Desikan celebrates SrI tattvam in His Sri Stuti. One of the Slokams pays tribute to Her for removing the curse of DhurvAsa on indrAdi devatais and restoring their lost aiSvaryam this way:
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