SlOkam 7 :
yEkAntha mangaLa guNAspadham
asthahEyam
nithyam padham Tava
yathastatha yEva dEva !
AamnAyathE tadhiha viswa
viroopa-roopam
tEnaiva nanvidham
asaaBdham aroopam aahu:
(Meaning) : Oh Lord RanganAthA ! The VaidhikAs
rooted in
the VedAs declare Your dhivyAthma svaroopam as
formless
and extending beyond description through any
particular
names . This dhiyAthma svaroopam ( padham) of
Yours defies
definition thus
through individual names and
descriptions .
This uniqueness arises because of Your infinite
KalyANa
guNams that are exclusive to You and take abode in
You ;
further , this padham of Yours is totally
devoid of any blemishes
and inauspicious guNams . Therefore VedAs declare
that
Your dhivyAthma svaroopam can not
be circumscribed by
the various defining words ( chOdhaka vaakyams)
and
as such Your dhivyAthma savroopam is
quite different
from anything else that can be
described as this or that
.
(Commentary ) : KurEsar refers here to the
DhivyAthama svaroopm
or the inherent nature of the divine spark within
(Brahman)
as opposed to the dhivya MangaLa vigrahm of the Lord
with
sacred feet and other beautiful limbs that we can reflect
on
and enjoy . This dhivyAthma savroopam has been saluted by
Upanishads as " asaBdham asparsam
aroopam avyayam
" and
" yath tath adhrEsayam agrAhyam " . That
dhivya Aathma Svaroopam
is pervasively present everywhere and is
totally devoid of any
hEya guNams( /asthahEyam/ blemishes ) as
recognized by
the UbhayalingAdhikaraNam of Brahma Soothrams
.
Brahman possesses the two fold charactrestrics ( ubhaya lingam) :
(1) Freedom from imperfections and (2) possession of infinite auspicious
guNams . The unique auspicious guNams associated with Brahman is
saluted by KurEsar here as " yEkAntha MangaLa
gUnAspadham ".
Vedas declare that dhivyAthma svaroopam is "
nithyam vibhum
sarvagatham susookshmam " ( eternal , Lord of all
, all pervasive
and the subtlest of the subtle ).
Kuresar relates to this Veda Vaakyam
and Ubhaya Lingam with the choice of words : "
yEkAntha mangaLa
guNAspadham asthahEyam nithyam Padham
" . That Padham of Yours
(DhivyAthma Svaroopam ) is the abode of all
auspicious guNams that
are unique to You and at the
same time it is free from any any
taint of
inauspiciousness .
SlOkam 8
saBdhAdhi hEyamiha gOchara
indhriyANAm
tathprathyaneeka vibhava:
Thvam athIndhriyOasi
tEnaiva tE na Bhatha darsanam asthi
kinchith
vaachO dhiyasccha tata yEva
na gOcharOasi
(Meaning ) : Oh Lord ! In this materialistic
world ( Prakruthi
MaNDalam ) , the five despicable entities ( sound,
touch , sight ,
taste and smell ) become objects of cognition by
the indhriyams .
You , my Lord is the opposite of the latter and
can not be related to
by the indhriyams and hence You are known as
atheendhriyan
( beyond the power of Indhriyams to ken ).Therefore , one can not have
the direct darsanam of Your dhivyAthma svaroopam
.It is a pity that
we can not fully grasp your dhivyAthma svaroopam
by mind
or speech .
(Commentary ) : Here KurEsar elaborates on the
asaBdham
(Can not be heard) , agrAhyam ( can not be clasped ), adhrEsyam
(Can not be seen) aspects of this divine Aathma
svaroopam
( Padham) beyond what he covered in the previous
slOkam . That
Padham can not be reached thru speech , can not be
seen or grasped
by touch ( achakshu-SrOthram) . One can not
directly visualize
(SaakshAthkAram) of that dhivyAthma svaroopam . We
can not
see that svaroopam with maamsa chakshus ( physical
eyes) . Yogis
however with yOga Nayanam ( eyes) can experience
that svaroopam
inside their heart lotuses .Thus this dhivyAthma svaroopam is beyond
the experience of our senses ( na chakshushaa
gruhyathE ,naapi vaachaa ) .
SlOkam 9
yEvam sTithE
Thvadh-upasamsrayaNa-abhyupAyO
mAnEna kEnachidh-alapsyatha
nOpalabhdhum
nO chEdh amarthya-manujAdhishu
yOnishu Thvam
icchA-vihAra vidhinA
samavAtharishya:
(Meaning ): Oh Ocean of Mercy ! Inspite of Your
difficult-to-experience
dhivAthma svaroopam , You sportingly enter into
births as devAs,
humans et al ( icchA vihAra vidhinA amarthya manujAdhishu
yOnishu
samavAtharishya: ) . If that were not to happen
and You stayed only
with Your dhivyAthma svaroopam , You would prove to be beyond
our comprehension by any means at our disposal
( through our
indhriyams) .
(Commentary ) : Until now , KurEsar dwelt on the
Para , VyUha,
antharyAmi and archA forms of the Lord . He did
not touch upon
the fifth form (viz): Vibhava avathArams like
Raama and KrishNa ,
which is the central topic of AthimAnusha Sthavam
.
In the second slOkam ( SrEya: kiranthu--) , KurEsar saluted
the Para form as Para VaasudEvan . In the third
slOkam
( Srimath ParAnkusa ---) , he identified with
antharyAmi
svaroopam and in the fifth slOkam ( Sri RangarAja
charaNou--)
related to the archa roppam . In the sixth slOkam
( Jn~Aanm Balam--) ,
he saluted the VyUha Moorthys. Now , KurEsar
shifts to the central
theme of AthimAnusha Sthavam (Viz) ., Vibhava
avthArams . He wonders
how impoverished we would have been , had the
merciful Lord chosen to
remain in His dhivyAthma svaroopam alone . Thanks
to the compassion of
the Lord taking avthArams in Deva-Maanusha-thiryak
( animals) -sthAvara
yOnis , we gained the means to relate to Him and
reach Him ( Thvath
upasamSrayaNa apyupAya: ) .
SlOkam 10 :
Seelaka yEsha Tava hantha!
DayaikasindhO !
kshudhrE
pruTakjanapadhE jagadhaNDamadhyE
kshOdheeyasOapi hi janasya kruthE
krutee Thvam
athrAvatheerya nanu
lOchana gOcharOabhU:
(Meaning ) : Oh Lord with matchles compassion! You
have
accomplished every thing and there is nothing for
you to desire
as AvAptha Samastha kaamar . Inspite of it , You
have incarnated in
the middle of this huge universe amidst us ,
the ignoramus
and people of limited intellect ( Kshudhra Janam
).Your incarnation
amidst us , the insignificant ones , and became
visible to our eyes .
Your souseelyam in blessing us this way and
it has no comparison .
We are truly blessed !
(Commentary) : Oh Lord ! We are Kshudhra Janams ,
who run all
the time after food, clothing , wife and children
and other nonlasting
riches . We do not think of You . We sink
deeper and deeper into
the SamsAric ocean . Inspite of it , out of
Your incomparable
souseelyam , You incarnate amidst us , the most
undeserving ones ,
to lift us out of our accumulated miseries . Rg
Vedam comments in
this context : " na tE VishNO! jaayamAnO na jAthO
Deva ! mahimna:
ParamanthamApa " ( Oh VishNu ! There is no one
born yet , who has
understood precisely Your vaibhavam ) .
Through Your avathArams ,
You came within reach of the eyes of all including
the fools and lowly
( Kshudhra Janam and KshOdheeyasa: Janam ) . How
can we praise
adequately Your souseelyam towards these PruTak
Janam( those different
from the
righteous and noble souls) ?
Let us understand the Lord's guNam of Souseelyam,
which is tied
to Vaathsalyam . Swamy Desikan has explained that
Souseelya guNam
of the Lord creates visvAsam for the Lord and mkes
them rid of their fear
and seek the Lord's protection . Our Lord is
the loftiest of all and yet
during Raama- KrishNa vibhava avathArams , he
mixed with not so lofty
people like the hunter ( Guhan),
Monkeys and cowherd
boys & girls .
That is souseelyam . When one seeks His refuge and
approaches Him ,
He will drive their chariot (
as ParthasArathy ) , serve as
a Messenger
( PaaNDava DhUthan) . His behavior makes Him
Suseelan . Swamy
NammAzhwar wonders about this GuNam : The Lord is
the most powerful
One holding His Chakram ; I am a lowly one and yet
He graces me
out of His souseelya guNam ( YemmAn AazhippirAn .
Avan yevvidatthAn ?
Yann Aarr? ). I am a lowly one ( neechan) and He
is not easily approachable
even by the eternally liberated ( nithya Sooris)
and yet He mixes with me .
Such is His souseelyam
!
SlOkam 11
yamm pAthakAth
sumahathOapyudhadhArayasthvam
Thvath pAdhavAri paripootha
sirAsccha yOabhUth
tamm vandhasE kila , tathasccha
varam vruNeeshE !
kreeDaavidhirBhatha
vilakshaNa lakshaNastE
(Meaning ) : Oh Lord with
Incomparable compassion !
Your delightful pursuit of activities are
quite different than
those of the human beings ( VilakshaNa lakshaNa: )
. Those
activities performed in a sportive manner fills us
with wonderment .
One such activity of Yours as Sriman Narayana was that of
destroying the gigantic sins that Rudran acquired from plucking
one of the heads of his father , Brahma dEvan . That Rudran
partook
the water ( SrI Paadha Theertham) used by
Brahma to wash Your
sacred feet and got released from his heinous
sins . Later ,
in Your VibhavaavathAram as KrishNa ,
You bent before that
Rudran (Your seshan) and sought from him the
boon of progeny .
This is not what a human being will do under such
circumstances .
Your souiseelyam here is
incomparable for those , who are dear
to You . Strange and wonderous indeed
are such activities of Yours !
Tey display Your athimAnushathvam
.
(Commentary ): There was a time when both Brahma
dEvan and
his son , Rudran had five heads . Parvathy ,
the wife of Rudran
mixed up once the identity between the two and
offered her
Kaimkaryams to her father-in-law under the
mistaken notion
that it was her husband . Rudran flew into a rage,
when he
witnessed Parvathy's behavior and plucked away one
of the five
heads of his innocent Father , the accomplished
Master of
the four vedaas . Rudran acquired a bundle of
sins as a result .
Brahma also cursed his son to wander around the
world begging
for food , while Brahma's skull got stcuk to
Rudran's palm . Later , Sriman
NarayaNan freed Rudran from the curse of
Brahma dEvan thru His
anugraham at KaNdiyUr dhivya dEsam . On another
occasion ,
Rudran absorbed the Holy water
that flowed as the sacred Ganga
from the lotus feet of the Lord and that
absolved all his sins . From
these acts , Your supermacy ( parathvam ) over
Rudran is clearly
established . Yet , when you incarnated as KrishNa
, the son of Devaki
and VasudEva , You sought the boon of
progeny from Rudran . This is
truly a sport on Your part indicating the limit of
your souseelyam .
SlOkam
12
kreeDAvidhE: parikarastava yaa
thu maayaa
Saa MOhinee
na kathamasya thu hantha! janthO:
hai! marthya simha
vapushastava tEjasOamsE
Sambhur-bhavan hi Sarabha: sSulabhO BhabhUva
(Meaning): Oh Lord ! Your wonderous Maayai (Moola
Prakruthi)
is the instrument of Your sportive acts. That
Maayai made up of
thriguNams can delude anyone it wishes . For
instance , that VishNu
Maayaa deluded even the omniscient (Sarvajn~an )
Sivan and made
him take the form of the Sarabha animal to kill Narasimhan . In the fight
that
ensued , Sivan was destroyed by JwAlA Narasimhan
like a fire fly
that flew into a mighty
flame . Bhagavan Himself has
commented on
His Maayai as invincible
and tough for anyone to cross in Gita :
" dhaivee hEyshaa
guNamayee Mama maayaa
dhurathyathaa ".
The fierce anger of Lord Narasimhan
was such that the attacking
Rudran in the Sarabham form got decimated
instantaneously
like a salabham (fire fly) flying into a
naked flame.
SlOkam
13:
yasyAthmathAm
Thripurabhangavidhou adhAvasthvam
Thvath sakthi
tEjithaSarO vijayee cha yOabhUth
dakshakrathou tu kila tEna
vinirjithasthvam
yukthO vidhEya
vishayEshu hi kaamachAra:
(Meaning ): Oh Lord of Matchless KaaruNyam ! In
the battle of
Rudran against the ThripurAsurans , You stayed as
the arrow
in the bow of Rudran , empowered Rudran thru
anupravEsam
( inner presence) and helped Rudran destroy the
three asurans .
Your valour and Parathvam was very clearly revealed here .
In the Yaj~nam of Daksha prajApathy , You pretended however
as though You were frightened by
the ferocity of Veerabhadran sent by
Rudran and ran away from the Yaj~nam taking
the form of a crow .
How can we relate this odd behavior with Your
Parathvam ?
How could this
contradictory happenings be reconciled
?
The explanation is : "VidhEya vishayEshu
kaamachAra: yuktha hi ? " .
It is appropriate to act in the case of dependents
according to the pull
of one's mind . This is just Your chosen
sport . Even if the Lord is
nirapEksha svatantran ( Supremely endowed
independent One) ,
He becomes Aaasritha Paaratantran ( Obdient
to those , who seek
His protection . In the case of those , who are dear to Him ,
the Lord sets
aside His parathvam (Supermacy)
and SvAtantryam
(independence) and becomes Bhaktha Paratantran ( totally controlled
by those who seek His refuge / AasrithAs ) .
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