Post 5 Dear srivaishNava perunthagaiyeer, Sri Sukumar, at whose behest the post containing details of 11 rudhraas etcwas sent to the list, writes - quote - "There is a comparison between Lord Krishna and Lord Raghurama by mentioning that while Krishna is Surya (as propounded by him in Bhagavath geethaa), Rama has been mentioned as 'Suryasya Surya'. My ignorant mind thinks that there is not an iota of difference between Krishna and Rama, in as far as their para thathva is concerned. May be there is a difference in their leelas (as propounded by Narada while explaining the slOka - vadanthi thathva vidastha thvam yathgyanamadhvayam; brahmethi paramathmethi bhagavan ithi shabdyathe) but both are Parabrahma, although they are avataara purushas and are being called by various names by gyanis". - unquote. I, earlier, thought that this kind of an impression of comparing who is great - raamaa or krishNa - will be created in the minds of bhakthaas when they read "raamaa as sooryasya soorya" as said by mother sumithraa and krishNaas soorya only as said in bhagavath geetha 10 -21. I just wanted to continue the topic and in the run would have expalined there is no such difference or comparison at all between raamaa and krishNa. Further, I am more cautious not to do such a comparison between raama and krishNa, that too since I am a krishNa bhaktha. [as now established amongstthe bhakthaas in the various lists where in my name is found as a subscriber - perhaps our respected moderator of this list will vouch that without hesitation]. But since the point is already raised by sri sukumar, it is my bounden dutyto clarify the position immediately [incidentally he does not express there is not an iota of difference between two] - to say a very firm - yes only- there is NO TRACE OF DOUBT even to say this- it is same paramaathma in btwo different avathaarams. [I would request sri sukumar to give the source of this slOkam - it will bevery nice of him.]. Now by way of additional clarification - In the same bhagavath geethaa in the 15th chapter titled "purushOththama yOgam", in slOkams 12 and 13 sri krishna says - same sri krishNa who says "aadhithyaanaam aham vishNu" - yadhaadhithya gatham thEjO jagadh BhaasayathE~khilam| yach chandhramasi yachchaagnou thath thEjO vidhDhi maamaakam || - 15 -12 meaning: "oh arjuna" which is understood since whiole geetha is an address to arjuna - "understand that effulgence which emanates from the sun illuminating the entire universe, and that effulgence which is in the moon, and infire, know it is from me". gaam aavisya cha Bhoothaani Dhaasyaamyaham Ojasaa| pushNaami cha OshaDhee: sarvaa: sOmO Bhoothvaa rasa aathmaka: || 15-13 meaning - "Oh arjuna, understood - "permeating through out the planetary systems, I maintain all moving and stationary beings by my potency, and having become the essence of moon, I nourish all plant life". Since the planetary system includes sun, without doubt, as established in modern day scienc also, I think from these two slOkams the supreme nature ofthe lord is clear - that purushOththama, my krishna, - is the light provider or energy provider to the soorya himself - means "sooryasya soorya". Now on this - purusha uththama or uththama purusha - in samskrith grammar uththama purusha means first person. With a little pun on the first person -yes - krishNa is the first person - primality of all - sooryasya soorya - all are only second to him. Like "aadhithyaanaam aham vishNu: --- nakshathraaNam aham sasee" in bhagavath geetha 10 -21which is called vibhoothi yOgam, in the "udhDhava geethaa" also same bhagavaan sri krishNa says - airaavatham gajEndhraaNaam yaadhasaam varuNam praBhum| thapathaam dhyumathaam sooryam manushyaaNaam cha Bhoopathim || slokam 17 chapter 16, 11th skandham of srimadh Bhaagavatham [again titled vibhoothi vivaraNam] . Meaning: amongst the elephants, I am airaavatham [the elephant of king dhEvEndhran], amongst the waters [or rivers or aquatic monsters] I am varuNa, the god of water and rain, I am the sun among the burning [thapathaam] and splendorous objects or subjects like moon, sun, stars etc, I am the king among the human beings - manushaya. vaasudhEvO Bhagavathaam thvam thu BhaagavathEshu aham | kimpurushaaNaam hanumaan vidhyaaDharaaNaam sudharsana: || slokam 29 chapter 16, 11th skandham of srimadh Bhaagavatham meaning: I am vaasudhEva among the gods [bhagavaans] I am you, among the bhaagavathaas servants of the lord, [oh, udhDhava, for it is addressed to udhDhava - like arjuna in bhagavath geethaa] I am hanumaan among the kimpurushaas - mystical subjects I am sudharsana among the vidhyaadharaas - the servants of siva. Thus while describing his superiority, the lord says I am that 'greatest' among known great things. I have to add two points here - Yaadhas means - any large aquatic animal, sea monster, river, water, etc. Yaadhu means water. This word is a special used in srimadh bhaagavatha puraaNam. vidhyaadharaas are servants of siva living in himaalayaas [see P 964 col 1 Monier williams] . sudharsana mentioned here has nothing to do with the sudharsana - the chakra or discus - a weapon of the supreme lord naaraayaNa. This "sudharsana" is the son of agni and his wife sudharsanaa serving siva [see monier williams p 1224 col 2]. Trust no such comparison is even thought about on aspects between krishna and raama. Continuing the sooryasya soorya, mother sumithraa further says naarhaa thvam sochithum dhEvi yasyaasthE raaghavas sutha: | na hi raamaathparO lOkE vidhyathE sathpathhE sthhitha: || srimadh vaalmeeki raamaayaNam ayOdhyaa kaaNdam sargam 44 slOkam 26 dhEvi = oh, queen kousalyaa! yasyaa: = which thE = to you raaghava: = raamaa sutha: = is your son thvam = you as such na arhaa = are not deserving; sOchithum = to grieve na vidhyathE = none is there lOkE = in the world para: = other raamaath = than raamaa sthhitha: = who is established sathpathhE = in right path Meaning: Oh, queen! You, whose son is raamaa, ought not to grieve, for noneis established in right path in the world than raaamaa. Points: 1. See the beauty here. None is established in this world in the right pathother than raamaa. So whatever he does is right. 2. At this stage of raamaayaNam only the killing of thaataka was done - initially with a slight hesitation - by raama. All others are only good things like ahalya episode, seethaa vivvaham, dhasarathaa's proposal of coroation and raama leaving for forest as per father's orders. 3. But mother says whatever raamaa does is right. Can this be extended to vaali vadham also. We will continue in next post. Dhasan Vasudevan m.g.
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