Dasakam - 88 - Santhana Gopalam
Earlier, Krishna had brought back the life of Guru Sandeepani's son and returned him to his guru as guru dakshina. Quoting this incident, Devaki requested Krishna to show her, the six children born to her and got killed by Kamsa. Krishna went to Suthala, where he was honoured by Mahabali. Earlier due to Brahma's curse, Sage Marichi's sons were born as children of Hiranyakashipu and eventually they were born as Vasudeva's children. After bringing the children from Suthala loka and showing the children to Devaki, Krishna sent them to Devaloka.
At Mithila, there were two devotees of Krishna, Sruthadevan, famous Brahmin and King called Bahulasvan. At their invite, Krishna went to both the houses at the same time, taking two forms. While Bahulasvan being a king, offered a grand welcome and pooja with gold and expensive items, Sruthadevan offered fruits, vegetables available on that day and performed Pooja. Krishna blessed both of them equally and gave them moksham.
One Brahmin at Dwaraka lost his child and was in grief. His family was ranting about the loss. Hearing the brahmin's lamentation, Krishna said that no one can go against destiny. Actually Krishna wanted to remove the pride of Arjuna and change his immature thought that Krishna is just a human like himself, show him the vaikuntam and make him realise that Krishna is paramatma swaroopam. Hence he acted as if he neglected the brahmin's complaint.
Like this, the brahmin got eight children and all of them died. People in Dwaraka began to speak that such sorrows happen only due to Krishna's indifference to the brahmin's woes. Around that time, Arjuna came to Dwaraka to live with his friend Krishna. At the same time, the brahmin lost his ninth child also and brahmin's grief and wailing had no limits. Seeing his condition, Arjuna made a vow that he would bring back his children, else would jump into the fire.
Thinking that he is the protector of people who come to him, Arjuna without even asking Krishna, went to the brahmin's house and protected the delivery room with row of arrows and still the Brahmin lost his baby. Arjuna went to Yama, Indra loka with his yogic powers and searched for the children but in vain. When he tried to jump into the fire to keep up his vow, Krishna prevented him. He took Arjuna quickly in his chariot in the west direction to Loka lokam, which was dark. Krishna using his sudarshana chakra removed the darkness and facilitated Arjuna to see Vaikunta, Krishna's abode. Arjuna saw Krishna, who is greatest among trinities and who is the originator of Vedas and scriptures, lying on bed made by adhiseshan, completely decked with jewellery and holding weapons, with Mahalakshmi in his chest. Arjuna saw Krishna himself as the supreme form there and prostrated to that form along with Krishna.
Lord at Vaikuntam told Arjuna that both of you are myself. But divinity is potent in one form(paramathma) and latent in the other (Jeevathma), which is the cause of difference between Krishna and Arjuna. To make Arjuna understand this fact, Lord abducted the children. Arjuna with pride shattered, prostrated at Lord's feet and offered prayers. Lord at Vaikuntam, gave back the children which was returned to the brahmin. Like this, Krishna through his leelas delighted the world, made the vrishni clan prosper, pleased the beautiful eyed wives with his sportive activities and helped brahmins perform yagnas. In order to reduce the burden of the earth, he liberated many devotees who surrendered at this lotus feet and helped them cross the ocean of Samsara, which was the main reason for his incarnation. Krishna was the incarnate of the infinite brahman which appeared in human form amongst the yadava clan.
Sage Narada, an ardent devotee of the Lord was staying in Dwaraka most of the time. Vasudevan, virtuous father of Krishna received the insight in to spiritual knowledge from Sage Narada. Uddhavar, the prime devotee and intelligent amongst all devotees of Lord, attained spiritual knowledge from Krishna. He continues to stay at Bhadri for the benefit of mankind. The incarnation of Krishna is one of the best incarnations where everyone overcame the sorrows and could attain spiritual union with Lord effortlessly. Pandavas with their friendship, Kamsan through his fear, Nandan and vasudevan through their affection, Shishupalan through his hatred, Gopikas through their attachment, attained Moksham. Bhattathiri requested the Lord who incarnated for removal of sorrows. to bless him and all of us too with complete devotion. Lord Guruvayoorappan acknowledged his request immediately.
Lyrics of Dasakam 88
प्रागेवाचार्य पुत्राहृति निशमनया स्वीय षट्सूनुवीक्षां
काङ्क्षन्त्या मातुरुक्त्या सुतलभुवि बलिं प्राप्य तेनार्चितस्त्वम् ।
धातु: शापात् हिरण्यान्वित कशिपु भवान् शौरिजान् कंसभग्नान्
आनीयैनान् प्रदर्श्य स्वपदमनयथा: पूर्वपुत्रान् मरीचे: ॥१॥
praagevaachaarya putraahR^iti nishamanayaa sviiya ShaTsuunuviikshaaM
kaankshantyaa maaturuktyaa sutalabhuvi baliM praapya tenaarchitastvam |
dhaatu: shaapaat hiraNyaanvita kashipu bhavaan shaurijaan kamsabhagnaan
aaniiyainaan pradarshya svapadamanayathaa: puurvaputraan mariiche: || 1 ||
श्रुतदेव इति श्रुतं द्विजेन्द्रं
बहुलाश्वं नृपतिं च भक्ति पूर्णम् ।
युगपत्त्वम् अनुग्रहीतु कामो
मिथिलां प्रापिथं तापसै: समेत: ॥२॥
shrutadeva iti shrutaM dvijendraM
bahulaashvaM nR^ipatin cha bhakti puurNam |
yugapattvam anugrahiitu kaamO
mithilaaM praapitha taapasai: sameta: || 2 ||
गच्छन् द्विमूर्ति: उभयो: युगपन्निकेतम्
एकेन भूरि विभवै: विहितोपचार: ।
अन्येन तद्दिन भृतैश्च फलौदनाद्यै:
स्तुल्यं प्रसेदिथ ददाथ च मुक्तिमाभ्याम् ॥३॥
gachChan dvimuurti: ubhayO: yugapan-niketam
ekena bhuuri vibhavai: vihitOpachaara: |
anyena taddina bhR^itaishcha phalaudanaadyai:
tulyaM praseditha dadaatha cha muktimaabhyaam || 3 ||
भूयोऽथ द्वारवत्यां द्विज तनय मृतिं तत् प्रलापानपि त्वं
को वा दैवं निरुन्ध्यात् इति किल कथयन् विश्ववोढाप्यसोढा: ।
जिष्णोर्गर्वं विनेतुं त्वयि मनुज धिया कुण्ठितां चास्य बुद्धिं
तत्त्वारूढां विधातुं परमतमपद प्रेक्षणेनेति मन्ये ॥४॥
bhuuyO(a)tha dvaaravatyaaM dvija tanaya mR^itiM tat pralaapaanapi tvaM
kO vaa daivaM nirundhyaat iti kila kathayan vishvavODhaa(a)pyasO(a)DhaaH |
jiShNOrgarvaM vinetuM tvayi manuja dhiyaa kuNThitaaM chaasya buddhiM
tattvaaruuDhaaM vidhaatuM paramatamapada perakshaNeneti manye || 4 ||
नष्टा अष्टास्य पुत्रा: पुनरपि तव तूपेक्षया कष्टवाद:
स्पष्टो जातो जनानामथ तदवसरे द्वारकामार पार्थ: ।
मैत्र्या तत्रोषितोऽसौ नवमसुतमृतौ विप्रवर्यप्ररोदं
श्रुत्वा चक्रे प्रतिज्ञां अनुपहृत सुत: सन्निवेक्ष्ये कृशानुम् ॥५॥
naShTaa aShTaasya putraa: punarapi tava tuupekshayaa kaShTavaada:
spaShTO jaatO janaanaamatha tadavasare dvaarakaamaara paartha: |
maitryaa tatrOShitO(a)sau navamasutamR^itau vipravaryaprarOdaM
shrutvaa chakre pratij~naaM anupahR^ita suta: sannivekshye kR^ishaanum || 5 ||
मानी स त्वां अपृष्ट्वा द्विजनिलयगतो बाणजालै: महास्त्रै
रुन्धान: सूतिगेहं पुनरपि सहसा दृष्टनष्टे कुमारे ।
याम्यामैन्द्रीं तथाऽन्या: सुरवर नगरी: विद्ययाऽऽसाद्य सद्यो
मोघोद्योग: पतिष्यन् हुतभुजि भवता सस्मितं वारितोऽभूत् ॥६॥
maanii sa tvaam apR^iShTvaa dvijanilayagatO baaNajaalai: mahaastrai:
rundhaana: suutigehaM punarapi sahasaa dR^iShTa naShTe kumaare |
yaamyaamaindriiM tathaa(a)nyaa: suravara nagarii: vidyayaa(a)(a)saadya sadyO
mOghOdyOga: patiShyan hutabhuji bhavataa sasmitaM vaaritO(a)bhuut || 6 ||
सार्धं तेन प्रतीचीं दिशमतिजविना स्यन्दनेनाभियातो
लोकालोकं व्यतीत: तिमिरभरमथो चक्रधाम्ना निरुन्धन् ।
चक्रांशु क्लिष्ट दृष्टिं स्थितमथ विजयं पश्य पश्येति वारां
पारे त्वं प्राददर्श: किमपि हि तमसां दूरदूरं पदं ते ॥७॥
saardhaM tena pratiichiiM dishamati javinaa syandanenaabhiyaatO
lOkaalOkaM vyatiita: timirabharamathO chakradhaamnaa nirundhan |
chakraamshu kliShTa dR^iShTiM sthitamatha vijayaM pashya pashyeti vaaraaM
paare tvaM praadadarsha: kimapi hi tamasaaM duura duuraM padaM te || 7 ||
तत्रासीनं भुजङ्गाधिप शयन तले दिव्य भूषायुधाद्यै:
रावीतं पीतचेलं प्रति नव जलद श्यामलं श्रीमदङ्गम् ।
मूर्तीनां ईशितारं परमिह तिसृणाम् एकमर्थं श्रुतीनां
त्वामेव त्वं परात्मन् प्रिय सख सहितो नेमिथ क्षेमरूपम् ॥८॥
tatraasiinaM bhujangaadhipa shayana tale divyabhuuShaayudhaadyai:
aaviitaM piitachelaM prati nava jalada shyaamalaM shriimadangam |
muurtiinaam iishitaaraM paramiha tisR^iNaam ekamarthaM shrutiinaaM
tvaameva tvaM paraatman priya sakha sahitO nemitha kshemaruupam || 8 ||
युवां मामेव द्वौ अधिक विवृतान्तर्हिततया
विभिन्नौ सन्द्रष्टुं स्वयं अहमहार्षं द्विजसुतान् ।
नयेतं द्रागेतानिति खलु वितीर्णान् पुनरमून्
द्विजाय आदायादा: प्रणुत महिमा पाण्डु जनुषा ॥९॥
yuvaaM maameva dvaav adhika vivR^itaantarhitatayaa
vibhinnau sandraShTuM svayam ahamahaarShaM dvijasutaan |
nayetaM draagetaaniti khalu vitiirNaan punaramuun
dvijaaya adaayaadaa: praNuta mahimaa paaNDu januShaa || 9 ||
एवं नानाविहारै: जगदभिरमयन् वृष्णिवंशं प्रपुष्णन्
ईजानो यज्ञभेदै: अतुल विहृतिभि: प्रीणयन्नेण नेत्रा: ।
भूभार क्षेपदम्भात् पद कमलजुषां मोक्षणायावतीर्ण:
पूर्णं ब्रह्मैव साक्षात् यदुषु मनुजता रूषितस्त्वं व्यलासी: ॥१०॥
evaM naanaavihaarai: jagadabhiramayan vR^iShNivamshaM prapuShNan
iijaanO yaj~nabhedai: atulavihR^itibhi: priiNayanneNa netraa: |
bhuubhaara kshepadambhaat pada kamalajuShaaM mOkshaNaayaavatiirNa:
puurNaM brahmaiva saakshaat yaduShu manujataa ruuShitastvaM vyalaasii: || 10 ||
प्रायेण द्वारवत्यां अवृतदयि तदा नारदस्त्वत् रसार्द्र:
तस्माल्लेभे कदाचित् खलु सुकृत निधि: त्वत् पिता तत्त्वबोधम् ।
भक्तानां अग्रयायी स च खलु मतिमान् उद्धवस्त्वत्त एव
प्राप्तो विज्ञानसारं स किल जनहिताया-अधुनाऽऽस्ते बदर्याम् ॥११॥
praayeNa dvaaravatyaam avR^itadayi tadaa naaradastvat rasaardra:
tasmaallebhe kadaachit khalu sukR^ita nidhi: tvat pitaa tattvabOdham |
bhaktaanaam agrayaayii sa cha khalu matimaan uddhavastvatta eva
praaptO vij~naanasaaraM sa kilajanahitaaya-adhunaa(a)(a)ste badaryaam || 11 ||
सोऽयं कृष्णावतारो जयति तव विभो यत्र सौहार्दभीति-
स्नेह द्वेषानुराग प्रभृतिभि: अतुलै: अश्रमै: योगभेदै: ।
आर्तिं तीर्त्वा समस्ताम् अमृत पदं अगु: सर्वत: सर्वलोका:
स त्वं विश्वार्ति शान्त्यै पवनपुरपते भक्ति पूर्त्यै च भूया: ॥१२॥
sO(a)yaM kR^iShNaavataarO jayati tava vibhO yatra sauhaarda bhiiti
sneha dveShaanuraaga prabhR^itibhi: atulai: ashramai: yOgabhedai: |
aartiM tiirtvaa samastaam amR^ita padamagu: sarvata: sarvalOkaa:
sa tvaM vishvaarti shaantyai pavanapurapate bhakti puurtyai cha bhuuyaa: || 12 ||
--------Sri Krishnarpanam-------
