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Oppiliappan List Archive: Message 00093 Jan 2007

 
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SlOkam 41:
 
Maathraa yadhi Thvamasi dhAmani sanniBhaddha:
   Tath SrAviNAm udhitha chAkshusha nirjarANAm
BhadhnAsi hantha hrudhayam Bhagavan ! kuthastath
   sarvO hi vaSyavishayE vivruNothi veeryam
 
(Meaning) :Here KurEsar poses a question and provides an answer .
Oh Lord (Bhagavan) , You are  the ParipoorNan with Your six guNams of
Jn~Anam , Sakthi , Bhalam , Iswaryam , Veeryam and tEjas .
You permitted Yourslf to be bound by the feeble rope constructed by
YasOdhA . Those who heard about You as sarva-sakthan being bound to
a husking mortar( ulUkalam/ural) wept ceaselessly over the sufferings 
that You might have undergone . Through the enactment of that incident ,
You caused the  binding of the hearts of Your bhaktha janams. How did
that effect come to be ? It is because it isconsistent with the loka reethi ,
where the powerful one displays his valour in front of those under his
influence (vasya vishayE veeryam vivruNothi hi ?). By appearing to
obey Your Mother in being bound with a rope ,You bound up the hearts of
Your dear ones like Sukhar, ParAsarar , ParAnkusa ( Swamy NammAzhwAr) ,
Parakaala( Thirumangai Mannan) and others with Your own heart .They were
overcome ( Bhakthi paravasam) by their tender bhakthi for You .
 
(Commentary) : Swamy NammAzhwAr is said to have fainted after reflecting on
what happened to the Lord ( being bound up by His Mother). He stayed
in a  state of unconsciousness for few months over the thought of the Lord's
helplessness ,simplicity ( yeLivu) and submission to accept  His mother's
punishment . Our Lord was bound by the rope constructed by His mother
( MaathrA dhamani sanniBhaddha:) . Those who heard about this incident
broke down and tears poured out of their eyes ( Tath SrAviNAm-udhitha
chAkshushu nirjarANaa:) . Their hearts became bound to You    
Your mother tied You up and experience of this soulabhyam of Yours ,
made the hearts of Your devotees tied up inextricably to You .      
 
SlOkam 42:
 
kAnthAla kAnthamamalam kamalAyathAksham
   udhbhrUvilAsam udhithasmitham unnasam cha
vakthram vahan Parama: gOpagruhEshu kim Thvam
   gOpimanAmsi navaneethamuthAbhyamOshee:
 
(Meaning) : Oh Lord ! You have beautiful curly hair on Your forehead ,
beautiful long eyes resembling the lotus petals ,  perfectly
rounded brows , gentle smile displayed on Your charming lips
and beautifully proportioned nose . With this divine soundharyam ,
You entered the houses of Gopis . Oh Lord ! what did you accomplish
there ? Did you steal VeNNai there or did You steal instead the hearts of
the gopis with Your dhivyasoundharyam ? Please tell me !
 
(Commentary ) : Here KurEsar enjoys the enchanting beauty of the Lord's
Thirumukha MaNDalam (face) and the samudhAya sObhai (integrated
beauty) of all the limbs there . KurEsar enjoys the PuNDareeka Nayanam
( lotus soft eyes /KamalAyathAksham) and their glances filled with Dayaa ;
KurEsar enjoys next the Mahaa Purusha lakshaNams that he finds on the face of
the Lord: the majestic uplifted brows and nose that is on the look out for any
gopis that might surprise Him during his act of reaching out
to the pots of navaneetham . After success with the stealing act , 
He adorns a gentle smile approving His own act of ChOram
( udhbhrUvilAsam udhithasmitham unnasam vakthram vahan).  Swamy
AlavanthAr is overtaken by this mandhahAsam adorning the Lord's
Thirumukha MaNDalam and salutes it as " Suchismitham". The room
where He was looking for the hidden pots of delectables was dark .
The lustre of His teeth emanating from  His smile however made the room lit
to help Him find the objects of His search (Sva danthEndhuchayOtthEna
hlAvayan gOgaNeshu thu) .  
 
SlOkam 43 :
 
sarvam guNAya guNinAm ithi sathyam yEthath
   yath khalvihEtarajanE malinathvahEthu:
yath gOpavEsha vinivEshaNam utthamam tE
   gOpAlanam cha gaNayanthy guNam guNEshu
 
(Meaning) : It is common for the worldly folk to think highly of those born
in high kulam , living in lofty mansions and adorning  rich jewelery and clothes .
Oh my Lord ! You were born in the lowly kulam of cowherds grazing cattle
and living in forests . By birth and occupation , You were identified as
One belonging to a lower rung of society by Your enemies such as Kamsan ,
SiSupAlan and yet this gOpa vEsahm became the object of high adoration for 
Your bhaktha janams like the AzhwArs .Those bhaktha janams consider Your 
simple dress , adornment of the flowers of the forest and moving with
the cowherd folks as the demonstration of Your Souseelya guNam
and enjoyed You in all of Your simplicity :  " kOvalanAi VeNNai uNDa
vaayan , yenn uLLam kavathAnai".
 
( Commentary) : The adoption of the garb of a cowherd is adored by
Swamy Desikan in his GopAla Vimsathy slOkam :" chithrAkalpa: Sravasi kalayan ,
laangalee karNapooram , BharhOtthamsa-sphuritha chikurO Bhandhujeevam dhadhAna: ,
gunjaa-BhaddhAmurasi lalithAm dhArayan haarayashtim " ( He shines radiant wearing
the coconut flowers over His ears, peacock feather on His tresses and wears
a garland of red hibiscus flowers around His neck as well as another necklace 
made of kunRumaNi beads) .The simplicity of birth amidst the lowly cowherd clan 
could not hide the divinity of the Lord .                                                                    
                                                           
SlOkam 44:
 
GopAlapOthakatayaa nibhrutham Dharithreem
   aavasthu kaama iva sannapi BhaalyaloulyAth
Indhram nihathya maham adhrimaTO dhadhAna:
   kim tasTithEshu suragaNAya savAsavAya
 
( Meaning) : Oh Lord ! You incarnated as the jewel of the race of
simple cowherds in this world as if You wanted to hide Your divinity .
Inspite of this intention of Yours , You were driven by the spirit of 
youthful mischief  to persuade the GopAs to desist from conducting 
the annual festival of homage to Indhran . Once that happened , the mighty
Indhran , the god of rains , flew into rage and pelted the home of the gOpAs
and gOpis with violent hail stroms and vicious thunder . Immediately , 
You lifted the hill of Govardhanam and held it as an umbrella to protect 
every one in Gokulam including the cowherd folks and the cattle. At that 
time, Indhran and the dEvAs ralized Your Parathvam ( supermacy ) as
SarvEswaran and fell at Your sacred feet . If this is not a demonstration of
Your athimAnusha ChEshtitham , what else is ? Please explain this to us .           
 
SlOkma 45 :
 
vENukvaNa praNayini Thvayi lOkanATa
   BhrundhAvanam charaNa sancharaNai: punAnE
bhAvastadhA vanabhuva: kila keedhrusastE
   Thvadh geethasiktha sikathAsu vasundharAsu
 
( Meaning): Here the greatness of the Lord playing on His divine
flute is enjoyed by KurEsar. Oh Lord ! when You desired to play on
Your flute , You walked over the thorny land of BrundhAvanam and
through the sanctity of Your divine feet converted those lands into lush
green forest full of TuLasi plants .That land became useful now to both
the gopAs and their cattle for grazing . You started playing on Your flute 
to invite the Gopis to join with You . Now KurEsar asks a question in
wonderment :  Oh Lord ! when You generated that divine music from 
Your flute , what became of the flora and fauna of that forest in 
BrundhAvanam ?  How ddid they respond to Your divine music ?
 
(Commentary) : The extraordinary power of the divine music made 
the animals drop every thing they were doing  and reach a state of
equipoise . For instance , the deer which was chewing the grass stopped
abruptly and stayed motionless. The tiger that was chasing its food (antelope)
stopped on its tracks . The chaser and the chased remained motionless.
The branches of the trees moved in the direction of the music and lowered
themselves to the ground. The sages were dumbfounded and awakened out
of their deep meditation .In the PeriyAzhwAr Thirumozhi ( 3.7) , AzhwAr 
devotes a wole decad to describe the effect of the divine VeNu ghAnam 
on the trees , animals and the other residents of the forest .      
 
SlOkam 46 :
 
dhanyai: Srutham tadhiha thAvaka raasakAlE
   geethEna yEna hi Silaa salilAm Bhabhuvu:
panchApi kimcha parivruttha guNAni bhUthAni
   UrveekruSAnu marudhamBhara SamBharANi
 
(Meaning): Here KurEsar laments about his misfortune of
not being on this earth , when the Lord performed raasa
kreedaa dance with the gopis . KurEsar says: On this earth ,
when You and those gopis dear to You engaged in raasakrredai
on the banks of the Yamunaa river , You played the flute . That
divine music emanating from Your flute melted the stones .
The pancha bhUthams ( Earth, Fire , Air , sky and water )
lost their svaroopam and attained a state different than their
own. Fortunate were those , who were there to experience
the divine music that arose from Your flute . Alas ! adiyEn
could not be there at that time .
 
(Commentary) : There are many kinds of dances that KrishNa
performed . One was Raasa Kreedai , when He locked hands with
each of the assembled gopis thru His multiple forms and danced
with each of them in a circle , while standing outside that circle and
playing the flute to accompany the dance . Each of the Gopis
believed that there was only one Krishna that was dancing
with her alone . Our Lord is the Master of all dances .
As Thrivikraman , He engaged in performing Urdhva thANDavam.
He danced Navaneetha thANDavam , when he beggd for VeNNai.
He entertained His friends with pot dance ( Kuda Kootthu) at
the intersection of the streets ( Santhis) .He performed Saari
Nruthyam on the head of the serpent , KaaLiyan . Here, He planted
firmly one foot on the head of KaaLiyan and moved it around ,
while the other foot stayed in the air all the time. KaNNan also
performed the dance of Halleesakam and GhOshti dance .
In Halleesakam , He was at the center of a ring and the Gopis
danced around Him . GhOshti dance was performed , when
KrishNan destroyed RishtAsuran . Raasakreedaa dance has been
the dance of celebration chosen for elaboration by many poets.   
 
SlOkam 47:
 
tEbhya: kruthee na khila kaschidhihAsthi yE vai
  rAsOthsavOth sukadhiyastava kAnAnthE
vENusvana srutharasougha paripluthAnthE
  svE srukvaNee rasanayaa lilihu: bhujngA:
 
(Meaning): There is no one more fortunate than those serpents
whose mouths were made moist from listening to the delectable
sound of the flute music of the Lord at BrundhAvanam. They
moved their tongue from side to side of their jaws to taste
the nectar flowing out of  their mouths , when our Lord played
His flute to accompany the Raasa Kreedaa. ( That animals , infants and
the snakes relate intimately to music is the thought behind this
slOkam : " Pasur-vEthi , SiSur-vEtthi , vEtthi ghAna rasam PhaNee" .
 
(Commentary): Our Lord's music made even the most poisonous
snakes to exude nectar from their poison hoods in their mouth .
In Raghu Vamsam , Mahaa kavi KaaLidAsan refers to this transformation
of poison into nectar and vice versa thru the sankalpam of Iswaran
this way : " Vishamapi  amrutham kvachidh bhavEth , amrutham vaa
visham Iswara Icchayaa".
 
SlOkam 48:
 
ambhOdha neelam aravindhadhalAyathAksham
   pinchAvatamsam Ureekrutha VeNupAnim
ThvAm gOpavEsha parikarmitha kaaya kAnthim
  dhanyA: tadhaa dhadhadrusunmaTithAnya bhAvaaa:
 
(Meaning): When You were engaged in Raasa Kreedaa, a fortunate
few ParamaikAnthis ( those who desire nothing except You) were
able to see You in Your Gopa Vesham with the hue of the dark 
clouds of the rainy season holding the melodious flute in Your hands
and casting Your dayaa laden glances from Your beautiful lotus like
eyes while adorning the feather of the forest peacock on Your tresses .
 
(Commentary): The inspiration for this slOkam has been identified to be
the PeriyAzhAr Thirumozhi Paasuram  3.4.7 : " kOla senthAmarai kaNN milirak-
kuzhalUdhi isai paadik-kuninthu AayarOdu , Aalitthu varuhinRa AayappiLLai,
azhagu kaNDu yenn mahaL ayarkkinRathE " . PeriyAzhwAr includes His
daughter in the ghOshti of ParamikAnthis , who were fortunate to listen
to the Lord's VeNu ghAnam . 
 
SlOkam 49 :
 
GovardhanO girivarO Yamunaa nadhee saa
   BhrundhAvanam cha MaTurA cha purr purANee
adhyApi hantha ! sulabhA: kruthinAm janAnAm
yEthE bhavaccharaNa chArajushu: pradEsaa:
 
(Meaning): The most revered Govardhana Giri, the sacred waters of
Yamunaa river , the forest known as Brundhaavanam and the ancient
city of Mathuraa had the sambhandham (association) with Your sacred
Thiruvadi . They stay even today as the places of easy access to those
fortunate ones seeking the Phalan for being born as chEtanams .
 
(Commentary ) : In this slOkam , KurEsar comforts those who were not
born during the time of the Lord's incarnation as KrishNan . Our Lord was
born in Mathurai , roamed around in BrundhAvanam and lifted the Govardhana
hill to protect the cowherds from the wrath of Indhran .These places have
the Thiruvadi sambhandham of the Lord during His vibhava avathAram .
For those who were not born during the Lord's stay , these places associated
with His sacred feet still exist to fulfil their wishes to reach Sathgathy .  
AndaL in Her NaacchiyAr Thirmozhi longs for being at these places
to cure Her viraha taapam and begs Her friends to bring Her to
Mathurai , AaypAdi and the banks of the river Yamunaa : " Mathurai
puratten uytthidumin , AaypAdikkE yennai uytthidumin , Yamunai
KaraikkE yennai uytthidumin , Poyhai karaikkE yennai Uytthidumin ,
Govardhanatthennai uytthudumin " are the pleas of Andal in Her
Thirumozhi . These places are easy to access even today ( adhyApi
sulabhaa: ) for us to uplift ourselves. 
 
SlOkam 50:
 
BhrundhAvanE sTira-charAthmaka keeDa dhUrvaa-
   paryantha  janthu nichayE Bhatha yE tadhAneem
naivAlabhAmahi janim hathakAsTa yEthE
   pApA: padham Tava kadhaa punarASrayAma:  
 
(Meaning): Oh Lord! We the great sinners  were not blessed to be born ,
when You incarnated among the chEtanams and achEtanms 
( trees , Plants , grass, worms , birds , animals , the gOpAs and
the gOpis ) of BrundhAvanam .When will we as the miserable ones
reach Your sacred feet at Srivaikuntam to perform nithya kaimkaryam
for You ?
 
(Commentary) : All chEtanams and achEtanams of AaypAdi , BrundhAvanam
and Mathurai reached sathgathy thru the Thriuvadi  sambhandham of the Lord.
If we had the good fortune of being born at the time of Your avathAra kaalam ,
we would also have been blessed with Parama purushArTam of Moksham .Alas!
we lost that opportunity due to our sins. KurEsar regrets over our misfortunes
and laments as to what we can do now.KurEsar indicates here the power of
Bhagavath KshEthra vaasam .
 
(To be concluded in the next Posting )
 
Daasan , Oppiliappan Koil V.Sadagopan  
     
 
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