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
Your email settings: Individual Email|Traditional
Change settings via the Web (Yahoo! ID required) Change settings via email: Switch delivery to Daily Digest | Switch to Fully Featured Visit Your Group | Yahoo! Groups Terms of Use | Unsubscribe __,_._,___ |
Home Page
http://www.ibiblio.org/sripedia |
oppiliappan-subscribe@yahoogroups.com To subscribe to the list |