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SlOkam 31 :
 
yE dharmam Aacharithum abhyasithum cha yOgam
  BhOddhum cha kinchana na jAthvAdhikArabhAja:
tEapi ThvAdhAcharihta bhUtala Bhandha gandhAdh
  BhandhAthigA: paragathim gamithA: thruNAdhyA:
 
(Meaning): Oh Lord ! The blades of grass and animals are
incapable of comprehending the Tatthva Thrayam( chEtana-
achEtana-Iswara Tatthvams ) or practising karma yOgam or
Jn~Ana yOgam or Bhakthi Yogam that will unite them
with You as SarvEswaran. They were not born to practise
such yOgams that qualify them to reach sathgathy ( the Supreme
PurushArTam of Moksham) and yet due to their sambhandham
( links) to a dhivya dEsam , where You moved around , they too
got freed from their karmic bonds and gained Moksham . 
 
(Commentary):The reference here is to the elevation of all
chEtanams ( grass , ant and other chEtanams) to Moksham
at the end of RamAvathAram . Once Lord RaamachandrA's
avathAra kaaryam was over and as He returned to Sri Vaikuntam
from AyOdhyaa , even the lower lives , who were not qualified to
practise Karma , Jn~Ana or Bhakthi yOgams were elevated to
Sathgathy  by mere association with the dhivya dEsam , where
the Lord was born and reigned . They got release from their lowly
births and cut asunder their karmAs and ascended the ladder to
Parama Padham without having practised successfuly any one of
the yOgams prescribed for gaining the great PurushArTam of Moksham .
Oh Lord ! Such is the extraordinary , superhuman power of Your sports !
 
" ThruNAdhya: dharmam Aacharithum na saktha:". Those chEtanams
born into wombs of plants and animals did not have the svaroopa Jn~Anam
about Bhagavath Seshathvam ( being liege to the Lord ) or Bhagavath Svaroopa-
svabhAva Jn~Anam . They could not practise any one of the upAsanams
recommended by the Upanishads for gaining Moksham .They just stayed
under the shade of th Lord's sacred feet at AyOdhyaa and got qualified to
cut asunder their karmAs and ascended to Parama Padham .That connection
to Your Thiruvadi nizhal ( comforting shade of Your sacred feet ) was sufficent to
propell them towards sathgathy : " tEapi Thvath AaSritha  bhUtala Bhandha
gandhAth paragathim gamithA: " . This extraordinary  happening is due to
the power of sTAna viSEsaham ( residence in the dhivya dEsams) of
Bhagavaan . Swamy AlavanthAr also refers to this thru his prayers to be
born even as a worm in the mansion of the houses of BhAgavathAs.
KulasEkhara AzhwAr also prays for such a soubhAgyam of links to Thirumala
through birth there as a worm or a plant there to have Bhagavath sambhandham .       
 
SlOkam 32 :
 
thAdhrugh guNO nanu BhabhUviTa RaaghavathvE
   yasthAvakam charitham anvaham anvabhunktha
sOathraiva hantha ! HanumAn paramAm vimukthim
   BhuddhvAavadhUya charitham Tava sEvathEasou
 
(Meaning): Oh RaamabhadrA ! You are shining with such
auspicious guNams that defy adequate description . It is the spell
of those matchless guNams and the sukham arising from the delectable  
reflection on them that made HanumAn prefer stay in this world
to sing Your glories instead of accepting Your invitation to accompany
You to Parama Padham at the end of Your avathAram . 
 
( Commentary) : Another incident at the time of the Lord's ascent to
Srivaikuntam at the end of His avathAram as Raamachandra was over :
HanumAn was engaged in deep GuNAnubhavam of His Lord at a distant
place known as Gandha Madhana mountain . Lord Raamabhdhra invited
HanumAn to join Him to Sri Vaikuntam . HanumAn responded to that personal
invitation  with a moving statement declaring his firm love for the Lord and
politely declining the invitation : " snEham mE ParamO Raajan! Thvayi nithyam
Prathishtitha: , Bhakthisccha niyathaa Veera ! bhAvO nAnyathra gacchathy ".
Oh Raghuveeraa ! adiyEn is overcome with the three states of Bhakthi
Yogam : Parabhakthi (snEha: ) , Para Jn~Anam ( Parama: prathishtitha:)
and Parama Bhakthi ( niyathaa bhakthi: ) . Please forgive adiyEn . I have
no cmpelling desire to come to Parama Padham (Nithya VibhUthi/ Sri Vaikuntam)
with You . I prefer to be here on Your LeelA VibhUthi ( Earth) engaged in 
the enjoyment of Your guNAnubhavam . adiyEn will sing about Your
athimAnusha , Asccharya guNams while staying here as Chiramjeevi .   
 
SlOkam 33:
 
yasthvam kruthAgasamapi praNathi prasaktham
   Thamm vAyasam paramayA krupayA akshamishtA:
tEnaiva mAdhrusa janasya mahAgasOaoi
   yuktham samASvasanam ithyupadhArayAmi
 
(Meaning ): Oh RaaghavA ! Even in the case of the mighty sinner
KaakAsuran , who commited an unpardonable apachAram to Your
dear consort , You forgave him out of Your matchless KaaruNyam to
those who sought Your refuge  and fell at Your sacred feet seeking
protection . Based on the recollection of that forbearance of Yours
against the Mahaa AparAdhi , KaakAsuran , adiyEn is comforted that
even a mighty sinner like me can be saved by Your infinite grace .
( This slOkam is a naicchyAnusandhAna slOkam ).
 
(Commentary ) : The reference is to the incident at Chithrakootam ,
where  an aggressive , flesh eating Crow ( son of Indhran) poked at
the breast of Mother Sitaa , while Her consort was resting with
His head on Her thigh . The blood flowed and fell on the Lord's
face.He woke up and saw the offending crow . Lord Ramachandra
was mighty angry and picked up a blade of grass and empowered it
to destroy the Crow , which took chase and went to all the three worlds
in search of some one to rescue it from the power of the BrahmAsthram
sent after it by Raamachandra . No one would volunteer to help the crow
including its father , Indhran knowing the wrath of their Lord . Ultimately ,
the tired crow returned to Chithrakootam and fell at the feet of the Lord.
The most merciful Lord considered that act of the crow as the one of
SaraNAgathy , took pity on the crow and punished it lightly by removing
its sight in one eye and spared its life .Swamy kurEsar recalls this
amAnushitha KaaruNyam of the Lord and states in a spirit of
Naicchiyam that there is still hope for him and others to be redeemed from
their bundle of sins . KaakAsura VrutthAntham and the Sookshma dharmAs
associated with that are elaborated in the abhaya pradhAna saara Sri Sookthi
of Swamy Desikan .   The passage from Srimath RaamyaNam
to remember here is:
 
" Threen lOkaan samparikramya TamEva SaraNam gatha: 
    sa tamm nipathithm bhUmou SaraNya: SaraNAgatham
    vadhArhamapi KaakutsTa: krupayA paryapAlayath "
 
(Meaning) :   After travelling  all the three worlds looking for some one to
protect it from the Chasing BrahmAsthram sent by the Lord , the unsuccessful
crow returned and fell back at the sacred feet of the Lord . Sarva lOka SaraNyan
took that act of the crow to mean the seeking of rakshaNam by the crow and
and treated it as a SaraNAgathan. Even if the crow deserved to be killed for its
despicable act , the most merciful Lord saved its life out of His infinite mercy
to those , who sought His protection .   
 
SlOkam 34 :
 
saa PoothanA SakaDam arjunayO: cha yugmam
   BhAlyO chithAnyapara  chEstitha vishpulingE
yasyAlabhandha Salabhathvam ahO! nigooDa:
   sa Thvam vrajE vavdhishEu kila kamsabheethyA
 
(Meaning) : Oh Lord ! How can we understand your baffling
act of hiding in Thiru AaypAdi out of fear from Kamsan, when
earlier You had destroyed effortlessly the ill intentioned
Poothanai, who wanted to kill You with her poisonous
breast milk , pulverized the asuran, who came in the form of
a cart and brought down the twin arjuna ( marudha ) trees
as a crawling infant . You made Poothanaa and SakatAsuran
reach the fate of an insect that flew into a naked flame . How can
we reconcile such high act of valor with the unexplainable act of
hiding from Kamsan out of "fear" at Gokulam ?
 
(Commentary) : KurEsar has followed the MangaLAsAsanams of 
AzhwArs and echoed their sentiments in this slOkam to describe
KaNNan's dhivya chEstithams :
 
" Orutthi mahanAy piranthu , oritthi mahanAy vaLarnthu  "...Andal
 
" pEy thAyai mulai uNda piLLai Tannai " --Thirumangai
 
" kaLLa chahadu kalakkazhiya panjiyenna melladiyAl pAyntha pOthu" -- AzhwAr
 
" PoothanA SakaDa YamalArjunaarishta PralamBHa dhEnuka KaaLeeya kEsi
kuvalayApeeDA ChANUra mushtikatOsala kamsAdheen nihathya" -- AchArya
RaamAnujA's introduction in His GeethA BhAshyam ( You destroyed Poothanai ,
SakaDAsuran ,the twin Marutha marams in Your backyard , PralambhAsuran ,
Kesi ( Horse faced asuran) , the royal elephant , KuvalayappeDam , the wrestlers
of the royal court of Kamsan ( ChANUra Mushtikans) and Kamsan Himself 
during Your KrishNaavathAram ; yet You went and hid at Gokulam as though
You were afraid of Kamsan ) .    
 
SlOkam 35 :
 
paSyathsu soorishu sadhaa paramam padham tE
  dEvyA SriyA saha vasan parayA vibhUthyaa
yOgEna yOganirathai: parimrugyamANa:
   kim Thvam vrajEshu navaneethamahO! vyamushNA:
 
(Meaning): Oh KrishNA ! it is indeed baffling that You
with the matchless wealth of Yours as Ubhaya VibhUthi
NaaTan ( Parama Padham and BhU lOkam) and  recieving
uninterrupted adoration from Your Parijanams( Nithya Sooris ,
Anantha -Garuda -VishvaksEnAdhis) and Devis as well as
the Rishis engaged in stealing butter and Navaneetham from
the huts of humble Gopis in Gokulam ! I tis indeed one of Your
athimAnusha ChEstais .You have every thing in this and
the other world of Yours and yet you went after stealing
the insignificant  butter and navaneetham .
 
( Commentary ) : Oh Lord ! You are is adored by the Nithya Sooris
in Your Supreme abode wihtout closing their eyelids even for a moment
( Tadh VishNO; Paramam Padham sadhA pasyanthy Sooraya: ) .
There You reside with Your devis surrounded by your matchless
wealth  ( dEvyaa Sriyaa saha vasan) . No body fully comprehends
Your Vaibhavam ( na tE VishNO! JaayamAnO na JaathO dEva !
mahimna: paramanthamApa) . Yogis search You thru Yogic practises
( yOgEna yOganirathai: parimrugyamANa:) . Such is the PrabhAvam of
Yours and yet it is mysterious that you went and stole VeNNai from
the houses of the Gopis ! 
 
SlOkam 36:
 
yamm dhurgraham sumanasO manasAapi nithyam
   Bhandhacchidham paramam Isam udhAharanthy
 dhAmnA niBhaddha ithi Susruma Tamm bhavantham
   nAlam BhabhUviTa ! Bhatha ! slaTAnAya tasya
 
(Meaning): Oh KrishNA ! You are beyond comprension in
the past , present or future even by one with an auspicious mind.
You are eulogized by the DEvAs as the One who can break
the bonds of our KarmAs and as being always with the lady of
Supreme auspiciousness , Sri Devi . We hear that You known
for such power and majesty and yet were tied to a hustling mortar
with fine rope and you could not loosen Yourself from that knot .
What a surprise !
 
(Commentary) : Oh Lord !  " KaNNinuNN siRu thAmbinAl
kattuNNappatta Peru Maayan ". You permitted yourself to be
bound to a mortar by a simple cowherdess , YasOdhA ( inRu
AaycchiyarAl aLai veNNai uNDu AappuNdirunthavanE --Kaliyan) .
You became DhAmOdharan on that occasion with welt marks on
Your waist from the rope . Swamy NammAzhwAr reflected on
Your helpless state and fainted .You who removes all bonds got
tied up and could not shake lose . What a Wonder !    
 
SlOkam 37:
 
Eisam hi SaiSavamapi vyathivEla khElam
  yath PoothanA SaDam ArjunayO: cha yugmam
BhAlYOchithAnyaParaSAch vichEshtitEna
  hanthAlabhantha SalabhAyitham OjasastE
 
(Meaning) : Oh KrishNa! Only a  very few can understand
the athimAnusha chEshtais of Yours such as the destruction of
the decietful Poothanaa , the asuran who took the form of
a cart , the twin arjunaa trees . You destroyed their detestable
births like the fire into which the insects land . One can
recognize from these chEshtais that You are the divine Lord
that sported as the child at Gokulam doing all these superhuman 
acts . Even your limitless sports during the tender period as
" a helpless child " reveal Your svaroopam as the Lord of
the Universe !
 
(Commnets) : " tE Saisavam api Isam vyathivElam " . You were
a crawling infant (Sisu) at the time of destroying Poothanaa ,
SakatAsuran and others , who came with the intent to harm You .
You are however the Omnipotent Iswaran , who did perform
wonderous deeds which had no limits ( VyathivElakhElam) .
What a wonder that is to reflect on these suprahuman deeds
of Yours as a Sisu ( vyathivElakhElam hantha!) .
 
SlOkam 38 :
 
sathyEva gavyanivahE nijadhAmni bhUmnA
   paryantha sadhmasu kimarTam ? achUchurasthvam
mushNan cha kim vyajaghaDO ghaDaSEshamagrE
   Gopijanasya parrihAsapadham kimAsi : ?
 
(Meaning): Oh Gopala ! How can we understand fully Your
divine activities such as stealing milk , curd , VeNNai , ghee
from the neighbor's houses while You have so much of all
these for Your enjoyment at Your own house ? Why did You
engage in such acts ? After consuming these delectable stolen
goods , You broke the pots that contained the curd and milk
right in front of the Gopis .You became the object of their
harsh words as a result of Your questionable activities .
How can we understand these athimAnusha ChEshtithams
of Yours ?
 
(Comments) : Here KurEsar literally translates the AzhwAr's
grand anubhavams of the Navaneetha ChOran caught in the act of
stealing dairy goods from neighbor's houses and being chastised .
His own house ( Nija dhAmam) had plenty of these delectable
material for consumption  and yet He broke into neighbor's
houses ( Paryantha sadhmam) to have the thrill of stealing
and helping Himself . He provoked the Gopis further by breaking
the pots from which He had helped Himself earlier . He created
even a noisy scene to announce His visits .He got caught in
the act and was humiliated by the angry Gopis , some of whom
went and complained to YasOdhA PirAtti and appealed Her to curb
this impossible child of hers . AzhwAr's Paasurams are full of
these anubhavams of the Lord as Navaneetha ChOran .  
 
SlOkam 39:
 
yannAma NaaTa !navaneetham achUchurasthvam
   tacchAdhanATa yadhi tE mathirAvirAseeth
kim sugdha ! dhigdhamamunA karapallavam tE
   gAthrE pramrujya niragA: kila nirviSanka:
 
(Meaning): Oh Lord of the Universe who did not know how You could
hide Your act of steaing navaneetham ! If Your intent was to hide Your
chEshtais of stealing  VeNNai from the neighbor's houses , why on earth
did You dash out of the neighbor's houses without any worries , while
You had the tell tale marks of VeNNai all over Your body resulting from
your deliberate smearing of the stolen Vennai with on Your torso with
Your tender fingers ? How come You did not know how to hide Your theft  
and leave the scene without display of any evidence ?   
 
(Comments) : Thirumangai Mannan's Paasura Vaakyam has been
the inspitation for KurEsar  here : " VeLLimalaiirundhAlottha VeNNai
vaari vizhungivittu KALVAN uRanguhinrAn " . KulasEkhara AzhwAr's
anubhavam ( PerumAL Thirumozhi 7.8) captures for us the confused
state of YasOdha , who is overcome by the dhivya soundharyam of
the divine thief , while she wishes to teach her dear son a lesson for
stealing from the neighbor's houses .
 
SlOkam 40:
 
ThvAm anyagOpagruhagavya musham YaSOdhA
   gurvee Thvadheeyam avamAnam amrushyamANaa
prEmNAaTa dhAmapariNama jushaa BhaBhandha
   tAdhrug na tE charitham AryajanA: sahanthE 
 
(Meaning ): Oh KaLvaa ! Your dear Mother YasOdhaa could not
put up with the complaints made by the neighbors about Your
VeNNai stealing activities in their houses .She felt humiliated by
Your stealthy acts . She responded to their complaints and wanted to
teach You a lesson to stop you from Your pranks and making
a nuisance of Yourself to the neighbors . She was a proud woman .
She also adored You and did not want others to hurl charges at You .
She decided to tie you down to a hustling mortar with  a small piece of
rope .She did this out of affection for You and to get you away from Your
repeated mischief .The AzhwArs were overcome with profound emotions
about You, the Lord of the universe being tied down by Your mother .
These noble souls (Aarya Janaa:) could not bear to think of Your
sufferings that You underwent from being tied down to the mortar .
 
(Commentary ): Your Mother YasOdha knotted together few pieces of
small ropes and used that to tie You , the Lord , to a heavy mortar
to keep You stationary .She did it to teach You  a lesson and to
prevent You from entering the neighbor's houses and stealing
butter and milk there . She tied You with such affection that it
did not hurt  You .In reality , when Your Mother did not have
sufficent length of the rope to tie You down , You blessed her effort
to become  successful and appeared to be submissive.The mortar
and the rope became blessed through their participation in this incident .
You gained the name of DhAmOdharan and carry those welt marks
even today as the Moola BhEram at Srirangam . Swamy NammAzhwAr
stayed in a state of swooning after reflecting on the simplicity of
the Lord to submit to such treatment although He is Sarva Sakthan
( ThiruvAimozhi: 1.3.1: " matthuRu kadai veNNai kaLavil , uravidayAppuNdu
YetthiRam uralinodu iNainthu yEngia yeLivE ") .It is said that this slOkam
was a response by KurEsa to his erstwhile sishyan , NaalUrAn , who 
plotted with Krimi KaNda ChOzhan to humiliate and punish his 
AchAryan . NaalUrAn became a KrishNa dhvEshi and made fun of
the holiness of KrishNa as SarvEwaran , who entered other people's
houses , stole butter and being tied down by a simple cowherdess ,
YasOdha . He questioned the Lord's SarvEswarathvam instead of
admiring His soulabhyam , souseelyam and dhivya chEshtithams .
The AzhwArs were admiring the Lord's SarvEswarathvam thru
their reflections on these deeds and hence KurEsar calls the AzhwArs
" Aarya Janaa: ". KurEsar implies that Bhagavath dhvEshis like
NaalUrAn are AnArya Janams .
 
( To be continued )
 
Daasan , Oppiliappan Koil V.Sadagopan 
      
 
 
 
 
 
 
    
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