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SriRangaSri List Archive: Message 00120 Dec 2006

 
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Sri :


SlOkam 14 

mugdha : SiSu: vaDadalE SayithOathitanvaa
   tanvaa jaganthy BibrushE savikAsamEva 
Iyseem imAm thu tava sakthim atarkithavyam
  avyAjatha: praTayasE kim ihAvatheerNa:

(Meaning ) : KurEsar praises here the power of the Lord of 
the Universe , who was resting on the tender leaf of a pupil 
tree while that leaf was floating on the fierce waters of 
the deluge ( PraLayam ) . He was appearing like an innocent ,
helpless child .In the stomach of that small physical frame of
the Lord , the sentients and the insentients of all the worlds 
were stacked up without congestion . KurEsar reflects on this 
mystery of the small child housing the entire assembly of 
chEtanAchEtanmas inside His small stomach for protection 
and wonders whether the Lord appeared in this Prakruthi 
MaNDalam as Vadapathra Saayee to reveal His unmatched 
sakthi and His Jagath KaaraNathvam .

(Commentary ) : The reference here is to the viswa roopa sevai 
blessed by Vadapathra Saayee to Sage MarkandEya during
the occasion of universal deluge .Our Lord appeared as an
innocent , helpless baby ( mugdha SiSu:) . With His small 
physical frame ( athitanvaa tanvaa) , the child was holding 
without congestion all the entities of the universe in a small
portion of his stomach ( Jaganthi savikAsam BibhrushE ) . 
KurEsar like MarganDEyar wonders about this unimaginable 
feat of the Lord displaying the power of Him being a SarvEswaran
( atarkithavyAm Iseem Tava Sakthi : ). AzhwArs have expressed their 
own dismay over that " impossible " feat of the Lord : " Aala Maamaratthin
ilai mEl oru BaalakanAi Gn~AlamEzhum uNDAn " ( ThiruppANar) .
The child had inside its tomach , the 33 crores of dEvAs , the ANDams ,
Mahaa PruTvee with its 7 Kula parvathams and carried them all 
effortlessly to release them at the end of the PraLayam .

SlOkam 15

BrahmEsa madhya gaNanA  gaNanArkapankthou
   IndhrAnujathvam  AdhitEstanayathva yOgAth
IshvAku vamsa Yadhuvamsajanisccha hantha!
   slaagyAnyamUni anupamasya Parasya dhAmna:


(Meaning) :This slOkam is about the avathAra tatthvam of
our Lord thru reference to selected vibhava avathArams of 
our Lord . His purpose in descending from His lofty heights to
our lowly levels is to mingle with us and uplift us from our 
samsAric miseries . He also incarnates to destroy the virOdhis 
of His dear ones and offer protection to His BhAgavathAs .
Our Lord is a matchless (anupamasya) , supreme effulgence 
( Parasya dhAmna: ) . He is counted by some as the incarnation 
in between Brahma and Sivan. Others consider Him as Adhithi's 
son (UpEndhran) and therfore the brother of DevEndhran ; 
Yet others count Him as one of the twelve Suns ; few others 
identify Him as the scion of IshvAku of Soorya Vamsam as well
as the descendant of Yathu of Chandra Vamsam . All these bewildering
varieties of incarnations are indeed praiseworthy events (slAganeeyam) 
and not derogatory  descent in any sense .These avathArams are made 
out of His own volition and not because of any karmaas that pushed Him to 
take these avathArams . 

SlOkam 16:

Thvannirmithaa jaDaragaa cha ava thrilOkee
   kim bikshaNAth iyam ruthE bhavathA dhurApaa ?
madhyE kadhaa tu na vichakramishE jagascchEth
   Thvath vikramai: kaTamiva Sruthiranjithaa syAth ?

(Meaning) : Oh Bhagavaan ! These three worlds were created by You 
(Thvannirmithaa) and kept inside Your stomach ( JaDaragaa cha) rred rr
for protection during the destructive time of universal deluge . 
How is it that You could not gain these three worlds except through 
requesting Bali to cede them to You as Bikshai ?  If You had not 
measured the Universe with your sacred feet as Thrivikraman 
( Ongi ulahaLantha Utthaman) , how would the superiority of 
the VedAs could have been maintained ? The VedAs  became 
superior (anjithaa) thru singing about the stories on the greatness 
of Your three strides to measure the universes. Our Lord's souseelyam
goaded Him to gain back the three worlds from Bali thru yaachakam
( begging) instead of recoverign it by force .Even this deceptive seeking
of the boon of three feet of earth as KapaDa Vaamananis an act of
apadhAnam ( an act worthy of praise).Without these apadhAnams 
relating to ThrivikramAvathAram , VedAs would not have the lofty
status that they enjoy . The respect of the Vedams having Vedathvam
( power to descripe the UpAyam that can not be seen or inferred) . 
What is that upAyam ? It is the upAyam to attain the Lord's sacred 
feet as Parama PurushArTam . That is the secret of the athimAnusha 
ThrivikramAvathAram . 

SlOkam 17

yEthath kaTam kaTaya yanmaTithastvayAasou 
   hithvA svabhAva niyamam praTitham thrilOkyAm
aSvApsarO visha-sudhaa vidhu PaarijAtha
   LakshmyAthmanaa pariNathO jaladhir  BhabhUva  

( Meaning): In this slOkam , KurEsar is struck with dismay 
about the athmAnusha chEshtitham of the Lord churning 
the Milky ocean . He says : " Oh Lord , You churned the milky 
ocean . The general rules of which will transform into what 
were cast aside . Typically , we can trace that clay transformed into
a pot and the the threads formed into a piece of Cloth . In the case
of the churning f the Milky ocean , those relationships were blurred .
>From that single entity of Milk , unrelatable entities arose such as
the white horse named Ucchaisravas , the celestial damsels named 
Rambhai and Menakai , chandran , the Kalpaka tree, Haalaahala visham ,
the life giving nectar (Sudhaa) and the best of all  the Supreme nectar of
Mahaa Lakshmi .This is indeed an athimAnusha chEshtai (Suprahuman
sport ) of Yours ! 

SlOkam 18

prucchAmi kimchana yadhaa kila rAgavathvE
   mAyaamrugasya vaSagO manujathva mougdhyAth
Sitaa viyOga vivaSO na cha tadhgathig~na :
  prAdhAs tadhaa paragathim hi kaTam ? khagAya 

(Meaning) : Dear Lord ! adiyEn would like to inquire about
one thing ( kimchana prucchAmi) . How can we reconcile 
the happenings during RaamAvathAram that are not reconcilable ?
For instance , LakshmaNa Swamy cunselled you that the beautiful 
deer that appeared before the Aasramam was  not a real deer but 
a deceptive one and yet You acted like an ordinary man deluded by
desire ( mOham ) and ran after it to bring it back as Your present to
Sitaa PirAtti . You were overcome by the beauty of that misleading 
deer and ran after it . On another occasion , when RaavaNan stole 
Sitaa PirAtti  and ran off with Her , You could not trace the path 
that RavaNaa took and yet You had the power to send JaDAyu on 
the path of Moksham . How can be piece all of these inconsistent 
acts together .Once You declared emphatically that You are just
a human being born as the son of King DasaraTaa ( AathmAnam
Maanusham manyE  Raamam DasaraTAthmajam) . Next You blessed 
JaDAyu with the boon of Moksham . How can we reconcile this 
diametrically opposite , surahuman acts of Yours ? 

(Comments) : From this slOkam on to the next sixteen , KurEsar
focuses on the athimAnusha chEshtais dispersed in RaamAvathAram .

SlOkam 19:

akshuNNa yOgapaTam agryahatham JaDAyum
   thiryanchamEva Bhatha mOksha paTE niyOkthum
SaknOshi vEthsi cha yadhaa , sa tadhaa kaTam Thvam
   dEveem  avApthum  analam vyaTithO vichinvan 

(Meaning) : Oh Lord Raamachandra! You performed
theb athimAnusha act of grantingMoksham to the old
eagle JaDAyu; that JaDAyu was not eligible for Moksham 
since (1) He had no familiartiy with Yoga maargam 
( unfamiliarity with Karma, Bhakthi or Jn~Ana yogams 
that can help one as means for Moksham ), (2) He was 
not born in the Jaathi fit for prsctising the means for 
Moksham . He was born as a bird , (3) He was killed by
RaavaNan , the son of a Brahmin; saasthrAs state that 
one killed by a Brahmin can not gain Moksham in that 
birth . While all these odds against JaDAyu gaining Moksham
were there , You performed the athimAnusha act of lifting
JaDAyu upto Moksham . You are SarvEswaran and You do
not need any reason to do waht you wish .No one can stop You.

While You granted that impossible Moksham for JaDAyu ,
You floundered in finding the path by which Sitaa PirAtti
was kidnapped . You were stricken with sorrow, You wailed
over Her loss, You were in despair . LakshmaNa Swamy had
to counsel and console You. what was Your mind set here . 
adiyEn does not understand that. 
     

SlOkam 20:

saalAn hi saptha sagireen sarasAtalAn yaann
   yEkEshu mandhajavathO nirapathrayasthvam 
tEshvEka vivyaTanakhinna kapipraNunnam
   SaakhAmrugam mrugayasE sma kaTam sahAyam ?

(Meaning): Oh LOrd ! adiyEn is mystified about Your
decision to seek the help and friendship of Sugreevan ,
who is no match for Your powr and valour . Normally , one
seeks the help of a more powerful one , when one can not 
accomplish the goals by himself . Sugreevan tested you about
your strength to destroy the mighty brother of his , Vaali . That
doubting Sugreevan wanted to test your power in uprooting 
the Saala Vrukshams ; challenged You to move the bones of 
mighty Dhunthubhi . You demonstrated with ease Your superior 
power by sending a single arrow thru seven Saala Vrukshams ,
sent the bones of Dhunthubhi flying over huge distance and 
did some thing extra not requested by Sugreevan to demonstrate 
Your parAkramam (i-e)., You pulverized a nearby mountain with your 
arrows and spread the dust down to the nether world .Sugreevan
who was soundly defeated by Vaali was no match for You in 
valour and yet You elected to seek his help as an equal or superior .
How can I understand this athimAnusha chEshtai of Yours ?
You are the powerful Lord of all ( lOka NATan) . What is the logic in 
You seeking Sugreevan as Your NaaTan . You hid Your Svatantryam 
and acted like an obedient one to Sugreevan . You certainly did not need
any help frm Sugreevan  or any other and yet You followed this path.
How can adiyEn comprehend this athimAnusha chEshtai of Yours ?  
   




   


    

 

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