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SriRangaSri List Archive: Message 00063 Jan 2007

 
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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

[Non-text portions of this message have been removed]



 
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