AthimAnusha Sthavam SlOkams 51-61(Concluded)

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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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