- SlOkam 70:
- SlOkam 71:
- SlOkam 72:
divya acintya mahAdbhuta uttamaguNai: tAruNya lAvaNyakaprAyai:
adbhutabhAva garbha satatA pUrvapriyai: vibhramai: |
rUpa AkAra vibhUtibhi: ca sadrSIm nityAnapetAm Sriyam
nILAm bhUmim api IdrSIm ramayitA nityam vanAdrISvara: ||
The three Devis of the Lord at SrI VaikuNTham (TirumAlirumcOlai) are saluted here.
Meaning:
In divyAtma svarUpam, deha saundaryam, ASrita rakshaNam and other indescribable divya guNams, SrI Devi, BhU Devi and nILA Devi gladden the heart of TirumAlirumcOlai Azhagar every moment (divya acintya mahAdbhuta uttama guNai: nityAm ramayitA). Through their uttama guNams (J~nAnam, Sakti, dayA and vAtsalyam) and TirumEni saundaryam (tAruNyam/Youth, lAvaNyam) and other rUpAkAra vibhUti: (lIlA and nitya vibhUti:), they become equal to the Lord of MaalirumcOlai (vanAdrISvara sadrSa:) and make Him filled with happiness. KUresar bows before “SrI bhUmi nILA samyukta SrI SundarabAhu”.
anyonya ceshTita nirIkshaNa hArda bhAva
premAnubhAva madhura praNaya prabhAva: |
Ajasra navyatara divyarasAnubhUti:
svAm preyasIm ramayitA vanaSailanAtha: ||
This Slokam describes the unity of thought of Sri Devi and Her Lord in protecting their suffering children.
Meaning:
The Lord and Periya PirATTi have matching smiles, brow movement, side glances and unity of thought and body language (anyonya ceshTita nirIkshaNa hArda bhAva:). That leads to mutual sweet affection of a high order between Them (premAnubhAva madhura praNaya prabhAva:). The Lord of Maalirumcholai is drenched in the uninterrupted and ever new bliss (Ajasra navyatara divya rasa anubhUti:) from the companionship of Periya PirATTi and makes Her very happy as well (vanaSaila nAtha: svAm preyasIm ramayitA). The bhogams presented by Periya PirATTi and their impact on Her Lord leading to the forgiving of the aparAdams committed by the jIvans are referred to here the IDupADu of the Lord in the “alli malar makaL bhOga mayakku” for Asrita samrakshaNam is alluded to in this Slokam. Swamy Desikan in His SrI stuti, KUresar in His SrI stavam and Swamy ALavanthAr in His Catussloki have described at great length the influence of Periya PirATTi on Her Lord to reduce His anger towards the AparAdhi jIvans.
sundarasya vanaSailavAsina:
bhogam eva nijabhogam Abhajan |
Sesha esha iti SeshatAkrte:
prItimAn ahipati: svanAmani ||
This Slokam pays tribute to the leader among the nitya sUri-s, AdiSeshan (yasya svarUpam sa Sesha: para: Seshi as commented by AcArya RaamAnuja in VedArtha sangraham). Adi Seshan is Lord’s nivAsa-SayyA- Asanam.
Meaning:
AdiSeshan has attained His divine body to cause Anandam to the Lord, His Master through His many services as His bed, throne, sandals and umbrella (vanaSaila vAsina: sundarasya bhogam eva nija bhogam Abhajan ahipati:). He is so proud of being blessed with the kaimkaryams commanded by His Lord, the sarva Seshi. He enjoys His name as “AdiSeshan” is very pleasing to Him since it implies that He is the primordial Sesha bhUtan of the Lord executing many kaimkaryams (Seshata AkrtE: esha Sesha: iti svanAmani prItimAn).
Comments:
The kaimkaryams performed by a true Seshan is for the pleasure of the Lord only (tanakkEyAka enaik-koLLumItE).
AdiSeshan has many names such as nAgarAjan, ahIndran, nityasUri PradhAnar etc but He derives the greatest joy from the name Seshan because it attests to (nirUpakam) for His Sesha vrtti. KUresar brings out the meaning of the uttara kANDam of dvayam by choosing the words: “sundarasya bhogam eva nija bhogam Abhajan”. All His Sesha vrtti (kaimkarya vyApArams) are exclusively for enhancing the pleasure of His Lord. Phala tyAgam and phala samarpaNam are implied by the choice words of “bhogam eva”. SrivatsAnkAcchAr Swamy quotes a passage at the beginning of AcArya rAmAnuja’s nitya grantham in the context of explaining the true meaning of “Seshan”: “sva SeshabhUtena mayA svIyai: sarva-paricchadai:, vidAtum prItamAtmAnam deva: prakramate svayam”.
Source:
