SrI:
SlOkam 51 :
haa janma thAsu sikathAsu mayaa na
labdham
rAsE Thvayaa virahithA:
kila gOpakanyA:
yAsthavakeena padha pankthi
jushOajushantha
nikshipya tathra nijam
angam ananga taptham
(Meaning) : When the Lord disappeared at
the end of the Raasa KrreDai ,
the Gopis suffered immensely from their
seperation from Him. They were
overcome with viraha tApam . They placed
their bodies on the sands of
river Yamunaa that got
consecrated thru the sambhandham with the Lord's
feet during the occasion of the Raasa
KreeDai . That helped them to quell
the sufferings from their thApam . AzhwAr
laments that he was not fortunate
to have been born as one of the shoals of
sand , which had the bhAgyam of
association with the Lord's sacred feet
.
(Commentary) : Raasa Kreedai was over
and the Lord disappeared .
Suddenly the gOpis , who were
immersed in the bliss of the Lord's
company felt acutely the pangs of
seperation from their dear One .
They looked around for some
object , which had the sambhandham of
the Lord to get relief
from their thApam ( ananga taptham nija
angam
nilshipyartham ) . They found the shoals of
Yamunaa Sand on which they
had performed Raasa KreeDaa earlier . The
Gopis threw themselves on
those sands and reduced their taapam .
Those shoals had the miraculous
curative power because of their sambhandham
to the Lord's sacred feet .
KurEsar wishes that he were born as one of
those islands of sand
so that he would have been blessed
with the sambhandham of
the Lord's sacred feet
.
SlOkam 52:
Aachinvatha: kusamam angri sarOruham
tE
yE bhEjirE Bhatha !
VanaspathayO lathA vaa
adhyApi tathkulabhuva:
kuladhaivatham mE
BrundhAvanam mama
dhiyam cha sanATayanthy
(Meaning) : In the previous slOkam ,
KurEsar expressed his regret
over the dhurbhAgyam of not having been an
achEtana vasthu ( shoal
of Sand ) in the Raasa KreeDaa BhUmi . In
this slOkam , KurEsar gives
vent to his sorrow that he missed being a
plant or tree at BrundhAvanam
that had the sambhandham with the
Thiruvadi of the Lord as He sported
amidst them .KurEsar comforts himself by
the thought that the trees and
plants of current time , which are
descendants of the trees and plants of
KrishNa's time , are his kula dEvathais
because of their lineage . Kuresar
states that BrundhAvanam and the plants and
trees there rule over his mind .
(Commentary ) : During His KrishNAvathAram
, our Lord climbed the trees
for sport and picked the flowers from the
creepers to decorate the tresses of
the Gopis . He climbed a Kundha tree
during the Gopikaa vasthrApaharaNam .
He got on top of a Kadhambha tree to jump
on the head of KaaLiyan . Thus
many trees and plants had
the sambhandham of
the Lord's Thiruvadi during
KrishNAvathAram at BrundhAvanam . KurEsar
acknowledges that the offsprings
of those trees that exist today at
BrundhAvanam are objects of adoration
for him due to their inherited
sacredness.
SlOkam 53:
yath Thvathpriyam tadhiha puNaym ,
apuNyam anyath
nAnyath tayOrbhavathy
lakshaNamathra jAthu
dhUrthAyitham Tava hi yath kila
rAsaghOshDyAm
tath keerthanam parama pAvanam
Aamananthy
(Meaning) : During KrishNAvathAram , our
Lord danced with
Gopa kannikais as well as some who were
married women .
Questions might arise about the Lord's
behavior here . How
could He as the embodiment of
dharmam behave in this manner
and serve as a bad example for others
to follow ? KurEsar responds
to this query by defining the rules of
grammar relating to BhagavAn's
behavior : Whatever that is desired by the
Lord is puNyam for us and
whatever that is rejected by the Lord is
Paapam for us. Raasa Kreedai
provided ample evidences for the workings
of this divine grammar .
(Commentary ) :Our Lord is SarvAvasTithan ,
sarvaantharAthmaa . There is
nothing that does not have His sambhandham
. Hence there is nothing wrong
in having the Lord'd sambhandham by one and
all .We can not however imitate
the Lord's act because we do not have His
sakthi of all pervasiveness. Swamy
Desikan gives an example of our Lord's
Brahmacharyam (celibacy ) , which was
demonstrated during the time , when the
child of Abhimanyu fell out of his
mother's womb as a lump of
lifeless charcoal . Sage VyAsar
said at that time
the touch by a true BrahmachAri
would bring life back to that
lump of charcoal .
Well known BrahmachAris like
Bheeshama ,
HanumAn , Sukhar were
invited
to touch that lump of charcoal
but they hesitated to undergo
thsi test .
Lord KrishNa now stepped in
front and declared if
I am atrue BrahmachAri ,
let this piece of coal come to life
as a baby . He touched the
inanimate object
with His sacred feet and that touch
transformed the coal immediately
into
a joyous baby . This is only possible
because the Lord had related to
the Gopis without any bodily sambhandham
and stayed as a BrahmachAri
.
SlOkam 54 :
yaa Kamsa mukhyanrupakeDa
niBharhaNOtthA
saa
nirjithathrijagatha: Tava naiva keerthi:
gOpAlanAdhi yathitham bhavadheeya
karma-
ithyArdhree akrOthy
vidhushAm hrudhayam tadhEtath
(Meaning) : Oh KrishNaa ! In Your
previous avathArams such as
Thrivikraman , Narasimhan and VarAhan ,
You destroyed
mighty asurAs and conquered the worlds .
Compared to those glories ,
Your destruction of worm like kings like
Kamsan , SiSupAlan and
Dantha Vakthran in Your avathArAm as
KrishNa will pale into
insignificance .What people will remember
as the most glorious
chEstithams in Your avathAram as KrishNa
are : Your grazing
cows , subduing the seven fierce bulls ,
being bound to a mortar
by a simple woman , lifting the gOvardhana
hill to prtoect the citizens
and the cattle of Gokulam , going to
DuryOdhanA's court as
a messenger for the PaaNDavaas , serving as
a charioteer for
Arjuna and stealing veNNai at neighbors'
houses and being
humiliated when caught in that act . These
acts are the limits of
Your soulabhya and souseelya guNams.There
are no matches
for those acts
.
SlOkam 55 :
gOpAla vEsha-parikarama
parAvarEsam
yannAma dhAma paramam
tamasa: parasthAth
tath pinchAlAnchana sudhAma
kruthOpaveetham
gOdhULi
dhUsaritha kuntaLam antharasthAm
(Meaning) : While the eternally liberated
souls (nithya sooris)
were eulogizing the Lord at Sri Vaikuntam ,
at the same time He
was roaming as a cowherd at BrundhAvanam
wearing the peacock
feather in His tresses and with the dust
from the hoofs of
the calves settled all over His body . This
Sri Vaikunta NaaTan ,
the supreme JyOthi adored by the nithya
Sooris sported with
illiterate cowherds and went into the
forest in midday heat
to graze cows . The simplicity of
KrishNavathAram moved
KurEsar so much that he begged for the
permanent retention
of the
Lord's image in his mind as
the cowherd youth with
His tresses adorned with the
dust from the cows and
the peacock feather ( gO dhULi dhUsaritha
kuntaLam
antha: AasthAm)
.
(To be continued)
Daasan , Oppiliappan Koil
V.Sadagopan
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