----- Original Message -----
From: Dr.
Sadagopan
Sent: Saturday, December 23, 2006 10:45 PM
Subject: Fw: AthimAnusha Sthavam : SlOkams 14-20 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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