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Oppiliappan List Archive: Message 00105 Jan 2007

 
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SlOkam 56  :
 
Yadh vai JarAsutha bhayAth vimalAyaTAsthvam
   tath chEth manushya charithAnu vidhAnajam tE
tarhi thrilOka gurum Iswaram IdwarANAm
  BhANAhavE kimithi Sambhum ajrumbhayasthvam
 
( Meaning) : Oh Lord , PurANAs say that You ran away from
the battle field while fighting JarAsanthan . One has to conclude
that in this case You acted like a mere mortal . In other instances,
You professed that You are a mere mortal and yet displayed many superhuman
(athimAnusha) acts. It is hard to equate your behavior like running away
from the battle field with Your destruction of many asurAs ( Poothanai ,
SakatAsuran , Pralambhan, DhEnukaasuran) even as  a small boy .
Even if You acted as a mere human and behaved accordingly , Your
Iswarathvam was revelaed on many occasions .One such instance
is the battle with BhANAsuran , who was aided by Sivan , SubramaNyan
et al . My  KrishNa, You revealed Your athimAnushathvam by chasing Sivan
and SubramaNyan from the battle field and cut off most of the thousand
hands of the offending BhANan .
 
SlOkam 57 :
 
jatham kuthastath akruthaj~na vichEstitham tE
  puthreeyayaa kila varam vavrushE vrushankAth
akshEshu sakthamathinA cha nirAdharENa
  vaaraNasee harapuri bhavathee idhagdhA
 
(Meaning) : Oh Lord ! How can we understand Your two acts
that look contradictory . In one , You sought the boon of the birth
of a son from Lord Siva . In the other act , You destoyed the city of
Sivan ( Kaasi) along with the armies of the king of Kaasi , who came to
the rescue of Poundra VaasudEvan , who ran around declaring that
he was ParavAsudEvan Himself . You had to kill Poundra VaasudEvan.
When latter's friend , Kaasi Raajan came to avenge for Poundran's death ,
he brought with him a demon given to him as a boon by Siva to kill
KrishNa and destroy  DhwAraka's citizens . At that time , You were
playing chess with RukmiNi . You  sent Sudarsana Chakram after
Kaasi Raajan , his city and the goul sent by Sivan as help .KurEsar
wonders as to how KrishNa could be a supplicant for the boon of Siva
to be blessed with a son at one time and on another occasion humiliate
Siva and his devotee , Kaasi Raajan .It suggests that KrishNa was 
ungrateful to His benefactor . KurEsar asks how one can understand
such behavior ?  KurEsar answers this apparent contradiction this way :
A Karma bhaddhan ( One under the influence of his karmAs) like Sivan,
who encouraged and supported BhAnan and Kaasi Raajan to fight
with the Lord deserves to be punished by the Lord even if earlier
he (Sivan) had granted the boon of a son to KrishNa , when He approached
Sivan as " a Human being " during His avathAram among the cowherds .
 
SlOkam 58:
 
sanjeevayan apimrutham sutham uttharAyA:
   saandhEpanE : chiramrutham sutham Aanayan cha
dhAmnO nijAdh dhvijasuthAn punarAnayan vaa
   svAmEva thAmm tanumahO! kaTamAnayasthvam
 
(Meaning) : Oh Lord ! You brought back to life Uttharai's
( daughter in law of Arjunan) child , AchAryan Saanthipani's
son , who was dead for quite some time and the children of
Vaidhikan's sons from Sri Vaikuntam .When they were returned 
to life , they were of the same form and age as when they had 
lost their lives . KurEsar points out that suprahuman restoration of 
the lives of these children could only be grouped as AthimAnusha
chEshtithams. 
 
(Commentary) : Arjuna had a son by name Abhimnayu , who was married to
Utthirai. She was pregnant. DhrONar's son , AswatthAman vowed before 
his king , DuryOdhanan that he will use an asthram to destroy all the children
of the PaaNDavAs incuding the one in the womb of Utthirai . KrishNa asked
AswatthAman to spare the embryo of Utthirai but to no avail. The embryo
was burnt to a cinder of coal and fell out .KrishNa breathed life into that
lump of coal thru the power of His Brahmacharyam and  Parikshith was born
thus thru the athimAnusha ChEshtai of the Lord .

KrishNa and BalarAma chose Saanthipini as their AchAryan to learn
VedAs and all arts in 64 days and became experts in every field of
learning .When time came to give Guru DakshInai , the AchAryan asked
KrishNa to bring back his son , who was lost at the sea many years ago .
KrishNa went to Yama lOkam and brought the child from there and reunited
the child with His AchAryan . That was another athimAnusha chEshtai.
 
In DhvAraka , there was a Brahmin , whose children died soon after they were
born . The Brahmin blamed KrishNa's deficencies as the King and accused
KrishNa as the cause of his children's premature death . KrishNan climbed
on His chariot accompanied by Arjuna , left the Prakruthi Mandalam and
arrived at His Supreme abode of Sri Vaikuntam , where He found the children.
The Nithya Sooris had retained thwm there so that they can have the darsanam
of their Lord at Sri Vaikuntam as KrishNAvathAran . All the children of
the Brahmn were brought back by KrishNa and returned to the grateful
Brahmin .This is the third athimAnusha ChEshtai of the Lord regarding
the restoration of life .  
 
SlOkam 59:
 
adhyApi nAsthyuparathy thrividhApachArAth
   paapa: parE nipathithOasmi tamasyapArE
yEthAdhrusOaham agathi: bhavathO dayAyA:
   paathram thvadheya charaNou SaraNam prapadhyE
 
( Meaning) : This is the first of the three slOkams at the end of
this Sri Sookthi of AthimAnusha Sthavam , where KurEsar performs
his SaraNAgathy to the Lord . KurEsar says: " adiyEn has not freed
myself from the three kinds of apachArams even after undergoing
the rites of SamAsrayaNam . adiyEn is roiling in the world of SamsAram
as a sinner without any refuge ( ananya gathi:) adiyEn is helpless
and has no recourse ( akinchana:) .adiyEn is looking to You to rescue
me from this pitiable state of residence in the darkness of SamsAram
and am peforming SaraNAgathy to You with utter faith in You .
 
(Commentary ) : The three kinds of apachArams (trespasses) are
Bhagavath apachAram ( transgression of the Lord's sAsthrAs and
display of dhvEsham to the Lord) , BhAgavatha apachAram ( enimity
to those who are dear to the Lord) and asahyApachArams( disrespect to
one's AchAryan ,discourtesy to the Vedams etc) .All the 32 apachArams
are classified under these three major categories of apachArams .
 
KurEsar says even now ( after SamAsrayaNam with a SadAchAryan ) ,
I am committing the three apachArams( adhya api thrividha apachArAth
uparati: na asthi) . I am struggling in the mighty darkness of nescience
with no hope of finding any way out ( parE apaarE tamasi nipathitha:
asmi ) . adiyEn is thus with no refuge ( yEthAdrusa: agathi aham) .
adiyEn is hoping to be the object of Your dayaa and am performing
adiyEn's SaraNAgathy at Your charaNa kamalam ( Bhavatha: Dayayaa :
pAthram Thvadheeya CharaNou SaraNam PrapadhyE ). adiyEn is
the fit object for Your dayaa.      
 
SlOkam 60 :
 
visrambhaNam Thvayi  na yadhyapi mRasthi nApi
   sraddhA yaTOktha vachanArTagathA , TaTAapi
vAcham ThvinAm sakruth aTApyasakruth mayOkthAm
   sathyAm kurushva dayayaiva dayaika sindhO:
 
(Meaning) : Oh Lord of machless Compassion ! Even if adiyEn
is not blessed with Mahaa ViswAsam about Your power to protect ,
adiyEn has uttered the SaraNagathy vaakyams .There are deficencies 
( anga vaikalyams) in the SaraNAgathy that adiyEn has performed 
thru the utterance of dhvaya manthram( yEna kEnApi prakArENa
dhvya vakthaa) . Inspite of these defects in my SaraNaagathy, adiyEn
seeks Your infinite grace to accept the burden of adiyEn's protection 
(athA api dayayA kurushva).     
 
SlOkam 61:
 
PaapeeyasOapi SaraNAgathy SaBhdhabhAjO
   nOpEkshaNam mama tavOchitham Iswarasya
Thvath Jn~Ana sakthi karuNAsu satheeshu naiva
   Paapam parAramihtum arahthy mAmakeenam
 
(Meaning) : Oh Ocean of Mercy ! It does not befit You to ignore
adiyEn , who has uttered the SaraNAgahty mantrams even if adiyEn is
a mighty sinner ( Paapeeyasa: api mama upEkshaNam Iswarasya
Tava na uchitham) . adiyEn's sins are no match for Your
Omniscience ( Sarvajn~athvam) , unfailing power to protect
all and natural grace . Your Jn~Ana , sakthi and KaruNa will
surely come to the rescue of this Prapannan , who is marked by
akinchanathvam and ananya gathithvam .You must correct adiyEn 
and engage adiyEn in Your kaimkaryams ( Tirutthi PaNi koLLa
vENum) thru the exercise of Your Jn~Anam , Sakthi and KaruNaa.
with this powerful appeal, KurEsar concludes the beautiful
Sri Sookthi of AthimAnusha Sthavam .
 
KurEsar ThiruvadigaLE SaraNam ,
AdiyEn , Oppiliappan Koil V.Sadagopan
Avyaya Dhanur Maasa SwAthi Nakshathram     
 
 

 
 
 
 
 
 
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