[t'venkatam] Srimath Azhagiya Singar SathaabhishEkam Special series : 80.13 / SRI ACHYUTHA SATHAKAM : PART 13 / SLOKAM 31-35

[Guest guest]

Marghazhi Month : Day 5( Maayanai mannu Vada Mathurai Maindhanai dinam)

********************************************************************************\

******************

 

Sri:

 

Dear BhakthAs of Thiruvaheendhrapuram Achyuthan:

 

Let us study 5 more slOkams (31-35 ) today .

 

SlOkam 31 :The Lord taking Many avathArams

************************************************************

gacchanathy thvattOachyutha nikshipitha-

vipaksha-nishtura-paraakramANaa:

samsTApitha parama-dharmA: saadhu-

parithrANa sathphalaa avathAraa:

 

(Meaning according to D.R.Swamy ): Achyutha! From Thee emerge incarnations

(avthArams) , whose primary objectives are (1) the destruction of the evil

strength

of the foes and (2) firm establishment of supreme dharmAs (righteousnes ) and

through that the protection of the saadhus .

 

(Comments): The three reasons for the descent of the Lord from Sri Vaikuntam

to Earth (avathAram) is summed up here : (1) destruction of those , who harm

the Lord's bhaagavathAs, (2) establishment/restoration of dharma (righteousness)

and (3) the protection of His helpless devotees (Saadhu janams).

 

In Bhagavath GithA , the avathAra rahasyams are dealt with at length .

Our Lord points out that those , who know His avathAra rahasyams

will bot be born again .

 

These avathArams or descents from His Supreme abode to this karma

bhUmi has been described by Swamy NammAzhwAr this way : " Aadhi amm

sOthiyai angu vaitthu , ingu piRanthu " for Saadhu SamrakshaNam .

 

He is Achyuthan and will not let down His bhAgavathAs , who sought

His protection . He does three things during these avathArams : (1) nikshapitha

vipaksha nishtUra parAkramam ( destruction of the strong power of the enemies

of His bhAgavathAs ) , (2) SamsTApitha parama dharmA: ( establishment of

the lofty dharmams) and (3) sAdhu ParithrANam ( protection of the meek and

helpless ) . Among these three goals , the last is the most important for the

Lord

during His avathArams .

 

SlOkam 32:Our Lord staying as the dense rain of Mercy

***********************************************************************

HarimaNi sadhrusha nija-ruchi

HaritAyamAna bhujagEndhra pura paryantha

kaalE dAsa-janAnAm krishNa-ghanO

bhavasi dattha-kaaruNyarasa:

 

( Meaning according to D.R.Swamy ) : By Thy effulgence resembling the lustre of

the ( blue ) indhraneela maNi (gem) , Thou dost become a dark cloud showering in

the vicinity of Aheendhrapuram , the essence of mercy at proper times for

the benefit of Thy devotees.

 

( Comments): Achyuthan is compared here to a rain-laden dark-blue cloud .

This cloud rains mercy on the places in and around Thiruvaheendhrapuram .

He is thus like a KaaruNya-PoorNa mEgham( Karu Muhil) drenching His bhakthAs

with the outpouring of His nectarine DayA .

 

SlOkam 33:Our Lord's sevai with His Ubhaya NaacchiyArs

***************************************************************************

Garuda-nadhee kacchaaraNyE lakshyasE

Lakshmee mahee karENu manOhara:

dhrusyamAna bhauLa dhAnO disa-gajEndhra

iva khaNDitha dhanujEndhra-dhruma:

 

(Meaning according to D.R.Swamy):Thou dost appear like a dhig-gaja ,

very pleasant to look at because of being associated with two She-elephants

in the form of Lakshmi and Bhoomi DEvi and roaming in the marshy forests

near Garuda nadhi , pulling down sturdy trees in the shape of asuraa-chieftains

and pouring profues madha jalam .

 

( Comments) : The powerful elephants sport on the banks of rivers and forests

with its wives ; the male elephant in rut sportively destroy the trees of the

forest

to impress its companions . You are like an elephant in rut , who roams in

the forests on the banks of Garuda nadhi with Your dEvis and destroy

the evil minded just as the ordinary elephant pulls up the trees in its way.

Your shedding of copious madha jalam is akin to drenching Your bhakthAs

with the phalans that they seek . You are a majestic male elephant strutting

about with Your dEvis in the forests of Oushadha Giri .

 

SlOkam 34:Description of our Lord's soundharyam : from head to foot (1) Dark

Tresses

********************************************************************************\

******************************

mukha-chandra mouLi dinakara madhyasTithas-Tava chikurabhArAndhakAra:

agaDithagaDanA-sakthim sathyam sTApayathi Daasa-Sathya samagrAm

 

( Meaning according to D.R.Swamy): The existence of Thy tresses of dark hair

between

the radiant moonlike forehead below and the sun of Thy diadem (Crown) above

establishes

Your full power to bring together irreconcilable objects . This is certainly so

..

 

(Comments): The anubhavam of the sarvAnga soundharyam of Achyuthan by

Swamy Desikan begins now with the enjoyemnet of the dark curly tresses of

the Lord ( Thiruk-kuzhar kaRRai) . These tresses are positioned between

the bright Moon-like countenance and the radiant crown of the Lord ( Mukha

chandra

mouLi dinakara madhya sTitham) . The curly , dark , bluish-black tresses

are like the darkness of the night ( chikura-bhAra andhakAram) . The bright

shining face of the Lord and the radiant crown are bright factors ; the tresses

are dark like the night of new Moon . These are objects of opposite attributes .

Our Lord's agaditha gadanA sakthi ( power to unite objects with opposite

attributes) brings these polar opposites together ( agaDitha gadanA sakthim

sTApayathi ). Thus our Lord brings together impossible pairs and makes

them coexist comfortably (vide : Swamy NammAzhwAr's paasurams

on the unique agaDitha gaDanam skills of the Lord of ThiruviNNagaram ).

 

slOkam 35 :Anubhavam of the Thirumukha MaNDalam of Achyuthan (2) The Face

********************************************************************************\

************************

Parihasitha-PoorNachandram Padhma sadhruksha prasanna lOchana yugaLam

sankalpitha dhurithAnyapi samsmrutham harathy Daasa-Sathya Tava Mukham

 

( Meaning according to D.R.Swamy): Daasa-Sathya! Thy face which laughs in

derision

at the beauty of the full Moon and with its two fully blossomed eyes like lotus

,

dispels by the very thought of it even sins committed deliberately .

 

( Comments) : Your divine face enchants all , who have the bhAgyam of

seeing it. It makes fun of the beauty of the full Moon . The beauty of Your face

can not be compared to a full Moon justly . The full Moon blushes before

the soundharyam of Your face , which is the end limit of beauty . It is further

adorned by two eyes resembling a fully blossomed lotus flower . When one

meditates on the dhivya soundharyam of Your divine face , even the sins

committed knowingly (Buddhi Poorvaka krutham paapam) are destroyed .

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

 

 

 

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* * * YOUR MEMO TO "SG" <Tiruvenkatam> * * *

 

Re: [t'venkatam] Srimath Azhagiya Singar

SathaabhishEkam Special series : 80.13 / SRI ACHYUTHA SATHAKAM : PART 13 /

SLOKAM 31-35

 

 

Marghazhi Month : Day 5( Maayanai mannu Vada Mathurai Maindhanai dinam)

********************************************************************************\

******************

 

 

Sri:

 

Dear BhakthAs of Thiruvaheendhrapuram Achyuthan:

 

Let us study 5 more slOkams (31-35 ) today .

 

SlOkam 31 :The Lord taking Many avathArams

************************************************************

gacchanathy thvattOachyutha nikshipitha-

vipaksha-nishtura-paraakramANaa:

samsTApitha parama-dharmA: saadhu-

parithrANa sathphalaa avathAraa:

 

(Meaning according to D.R.Swamy ): Achyutha! From Thee emerge incarnations

(avthArams) , whose primary objectives are (1) the destruction of the evil

strength

of the foes and (2) firm establishment of supreme dharmAs (righteousnes )

and

through that the protection of the saadhus .

 

(Comments): The three reasons for the descent of the Lord from Sri

Vaikuntam

to Earth (avathAram) is summed up here : (1) destruction of those , who

harm

the Lord's bhaagavathAs, (2) establishment/restoration of dharma

(righteousness)

and (3) the protection of His helpless devotees (Saadhu janams).

 

In Bhagavath GithA , the avathAra rahasyams are dealt with at length .

Our Lord points out that those , who know His avathAra rahasyams

will bot be born again .

 

These avathArams or descents from His Supreme abode to this karma

bhUmi has been described by Swamy NammAzhwAr this way : " Aadhi amm

sOthiyai angu vaitthu , ingu piRanthu " for Saadhu SamrakshaNam .

 

He is Achyuthan and will not let down His bhAgavathAs , who sought

His protection . He does three things during these avathArams : (1)

nikshapitha

vipaksha nishtUra parAkramam ( destruction of the strong power of the

enemies

of His bhAgavathAs ) , (2) SamsTApitha parama dharmA: ( establishment of

the lofty dharmams) and (3) sAdhu ParithrANam ( protection of the meek and

helpless ) . Among these three goals , the last is the most important for

the Lord

during His avathArams .

 

SlOkam 32:Our Lord staying as the dense rain of Mercy

***********************************************************************

HarimaNi sadhrusha nija-ruchi

HaritAyamAna bhujagEndhra pura paryantha

kaalE dAsa-janAnAm krishNa-ghanO

bhavasi dattha-kaaruNyarasa:

 

( Meaning according to D.R.Swamy ) : By Thy effulgence resembling the

lustre of

the ( blue ) indhraneela maNi (gem) , Thou dost become a dark cloud

showering in

the vicinity of Aheendhrapuram , the essence of mercy at proper times for

the benefit of Thy devotees.

 

( Comments): Achyuthan is compared here to a rain-laden dark-blue cloud .

This cloud rains mercy on the places in and around Thiruvaheendhrapuram .

He is thus like a KaaruNya-PoorNa mEgham( Karu Muhil) drenching His

bhakthAs

with the outpouring of His nectarine DayA .

 

SlOkam 33:Our Lord's sevai with His Ubhaya NaacchiyArs

***************************************************************************

Garuda-nadhee kacchaaraNyE lakshyasE

Lakshmee mahee karENu manOhara:

dhrusyamAna bhauLa dhAnO disa-gajEndhra

iva khaNDitha dhanujEndhra-dhruma:

 

(Meaning according to D.R.Swamy):Thou dost appear like a dhig-gaja ,

very pleasant to look at because of being associated with two She-elephants

in the form of Lakshmi and Bhoomi DEvi and roaming in the marshy forests

near Garuda nadhi , pulling down sturdy trees in the shape of

asuraa-chieftains

and pouring profues madha jalam .

 

( Comments) : The powerful elephants sport on the banks of rivers and

forests

with its wives ; the male elephant in rut sportively destroy the trees of

the forest

to impress its companions . You are like an elephant in rut , who roams in

the forests on the banks of Garuda nadhi with Your dEvis and destroy

the evil minded just as the ordinary elephant pulls up the trees in its

way.

Your shedding of copious madha jalam is akin to drenching Your bhakthAs

with the phalans that they seek . You are a majestic male elephant

strutting

about with Your dEvis in the forests of Oushadha Giri .

 

SlOkam 34:Description of our Lord's soundharyam : from head to foot (1)

Dark Tresses

********************************************************************************\

******************************

 

mukha-chandra mouLi dinakara madhyasTithas-Tava chikurabhArAndhakAra:

agaDithagaDanA-sakthim sathyam sTApayathi Daasa-Sathya samagrAm

 

( Meaning according to D.R.Swamy): The existence of Thy tresses of dark

hair between

the radiant moonlike forehead below and the sun of Thy diadem (Crown) above

establishes

Your full power to bring together irreconcilable objects . This is

certainly so .

 

(Comments): The anubhavam of the sarvAnga soundharyam of Achyuthan by

Swamy Desikan begins now with the enjoyemnet of the dark curly tresses of

the Lord ( Thiruk-kuzhar kaRRai) . These tresses are positioned between

the bright Moon-like countenance and the radiant crown of the Lord ( Mukha

chandra

mouLi dinakara madhya sTitham) . The curly , dark , bluish-black tresses

are like the darkness of the night ( chikura-bhAra andhakAram) . The bright

shining face of the Lord and the radiant crown are bright factors ; the

tresses

are dark like the night of new Moon . These are objects of opposite

attributes .

Our Lord's agaditha gadanA sakthi ( power to unite objects with opposite

attributes) brings these polar opposites together ( agaDitha gadanA sakthim

sTApayathi ). Thus our Lord brings together impossible pairs and makes

them coexist comfortably (vide : Swamy NammAzhwAr's paasurams

on the unique agaDitha gaDanam skills of the Lord of ThiruviNNagaram ).

 

slOkam 35 :Anubhavam of the Thirumukha MaNDalam of Achyuthan (2) The Face

********************************************************************************\

************************

 

Parihasitha-PoorNachandram Padhma sadhruksha prasanna lOchana yugaLam

sankalpitha dhurithAnyapi samsmrutham harathy Daasa-Sathya Tava Mukham

 

( Meaning according to D.R.Swamy): Daasa-Sathya! Thy face which laughs in

derision

at the beauty of the full Moon and with its two fully blossomed eyes like

lotus ,

dispels by the very thought of it even sins committed deliberately .

 

( Comments) : Your divine face enchants all , who have the bhAgyam of

seeing it. It makes fun of the beauty of the full Moon . The beauty of Your

face

can not be compared to a full Moon justly . The full Moon blushes before

the soundharyam of Your face , which is the end limit of beauty . It is

further

adorned by two eyes resembling a fully blossomed lotus flower . When one

meditates on the dhivya soundharyam of Your divine face , even the sins

committed knowingly (Buddhi Poorvaka krutham paapam) are destroyed .

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

 

 

 

 

 

 

 

 

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