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Oppiliappan List Archive: Message 00163 Mar 2005

 
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SrI :
 
After completing the coverage of the 100 slOkams of
Sri Vaikunta Sthavam following SrivathsAngAcchAr's
commentary , adiyEn will start the series on the second of
the Pancha Sthavams of Swamy KurEsar : ATHIMAANUSHA
STHAVAM (AMS) . adiyen will follow closely the scholarly
commentary of Mahaa VidvAn PeyammpAdi SrivathsAnkAcchAr
swamy dating back to April 26, 1986 .
 
AMS has 61 slOkams . It has extensive references to Raama and KrishNa
avathArams and the Supra-human ( athimAnusha ) leelAs of Sriman NaarAyaNa
during those two vibhava avathArams . Although our Lord declared Himself to be
a mere human being in these two avathArams ,  He performed wonderous acts
that are beyond the power or imagination of mere humans ( MaanushALs ) .
KurEsar selects some of these athimAnusha chEshtithams form IthihAsams
and PurANams in his AthimAnusha Sthavam . There are 16 slOkams in this
Sthavam about RaamAvathAram and 25 slOkams about KrishNAvathAram .
The central upadEsam in this Sthavam is that Sriman NaarAyaNan alone is
SarvEswaran , who can perform these AthimAnusha leelais .
 
SRIVATSACHIHNAMISRAI: ANUGRUHEETHA ATHIMAANUSHA STHAVA:
*****************************************************************************************
SrivathsachihnamisrEbhyO nama ukthim adhImahi
yadhukthaya: thrayeekaNDE yaanthi mangaLasoothrathAm ----Taniyan 
 
athimAnusha seelavruttha vEshai:
   athivruttha-amara vikrama prAthApai:
athilangitha sarvalOka saamyam
    varayE VaishNava VaibhavaavathAram  -----AMS SlOkam 1
 
( Meaning ) : adiyEn salutes with ardour the VaishNava VibhavAvathArams of
Sriman NaarAyaNan ( VaishNava VaibhAva avathAram varayE )  , which are
matchless in all the worlds ( athilangitha SarvalOka saamyam ) . His conductance ,
nature and bhAvanais in these avathArams mark Him out  as supra-human in
nature ( athimAnusha Seela vruttha vEshai : athilangitha SarvalOka saamyam).
Through His leelAs displayed in these Raama -KrishNa Vibhava avathArams ,
he demonstrates also His supermacy over the fame and lustre  of  the dEvAs
( athivruttha amara vikrama prathApam ) .
 
(Commentary ) : In the avathArams of the Lord , He demonstrates that there is
none , which is equal or superior to Him in the world of humans or celestials
( na Tath Sama: chApyadhika: ch vidhyathE ) . AzhwAr wonders in the same spirit :
" oppAr  mikkAr ilayaaya MaamAyan " . The great MaayAvi has no equal or superior.
He is " TannoppArillappan " ( Matchless ThiruviNNagrapppan even if he sports
a human form and walks amidst us ) . He is aprAkrutha Suddha Satthvamayan
( not mixed with the three guNams of Prakruthi: Satthva , Rajas and tamas ) .
Bhagavath GeethA's slOkams on the six avathAra rahasyams of the Lord ( Janma
Karma cha mE dhivyam--- ) has to be reflected upon in this context . The mystery
of these Vibhava avathAram has been praised by Swamy ParAsara Bhattar in
his commentary on the 159th nAmA of Sri VishNu Sahasra Naamam : " atheendhra: ".
He excells all in Lordship and glorious deeds . About His athimAnusha Roopam ,
it has been admired as matchless in all the three worlds and to pull us like
a magnet ( ThrailOkya Vismayakaram kaanthAkruthydharam ) . There will be
none like Him in all the three worlds now or forever in the future ( thrailOkyE
ThAdhrusa: kascchith na jAthO na janishyathE ) .
 
Swamy Alavanthar's shtOthra rathna slOka bhAgam inspired Swamy KurEsar here
( 15th SthOthra Ratna SlOkam : " ThvAm Seelaroopa charithai: ) .  Swamy AlavanthAr
states here that only VedAchArya like Sage VyAsaa or Srimath RaamAyaNa
Pravarthakar , Sage Vaalmiki can understand the athimAnusha chestithams
of the Vibhava avathArams . Swamy KurEsar's own Sri Vaikunta Sthava slOkam
( 80th slOkam : RoopasriyA guNagaNair-vibhavEna dhAmnA --- ) has to be reflected upon
in this context . Finally , the Lord's own revelations on His avathAra rahasyam in
Bhagavath Geethai and in particular the slOkam ( Geethai: 4.9) is to be contemplated 
upon regarding the truth behind His divine birth as Raama and KrishNa :
 
Janma Karam cha mE dhivyamEvam yO vEtthi tatthvatha:
thyakthvaa dEham punarjanma naithi maamEthi sOarjuna 
 
(Meaning) : " He who thus knows in truth My divine birth and actions
(athimAnusha leelais) does not get rebirth after leaving this body ; he will
come instead to Me , Oh ArjunA ! ". 
 
Sriman NArAyaNan's avathArams as Raamaa and KrishNaa  are a result of
His own will and not due to karmaas assocoated with Prakruthi and its three guNams . 
In these avathArams , he displays aprAkruthic Suddha Satthvamaya sarIram
and maintains His Lordship over all (SarvEswarathvam) , Omniscience 
(Sarvajn~athvam ) and infallibility (Sathya Sanklapthvam and Sathya-
Kaamathvam) .  Comprehending His athimAnusha svaroopam , reflecting on
it  and taking refuge in Him as athimAnusha Achyuthan will take us right
to His Sri Vaikuntam at the end of our lives here .
 
Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
        
   
 
 
 
 
 

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