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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