SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.06 / ISSUE # 06A dated 12/07/04
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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.06 / ISSUE # 06A dated 12/05/04
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EDITORIAL:
Dear Bhagavatas:
Vol. 6.05 was wrongly numbered as Vol. 6.06.
Actually, THIS issue is Vol.6. 06.
For purposes of continuity, this Issue is numbered as Vol.6. 06A.
Please correct your records accordingly.
Sorry for the inconvenience.
Moderator
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IN THIS ISSUE:
1. WHO IS THIS AZHWAR? ? GLORY OF GARUDAZHWAR Part 5
2. NAMMAZHWAR SNIPPETS
TIRUVOIMOZHI Part ? 11
(ANBIL RAMASWAMY)
3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 51: PRASNAM 118
(SRI M.K. RAMASWAMY IYENGAR SWAMI)
(SENIOR OFFICER OF GOVT. OF INDIA)
4. ?TRIMURTIS?- IN NAMMAZHWAR?S TIRUVOIMOZHI- PART 3
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
======================================================
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1. WHO IS THIS AZHWAR? ?
GLORY OF GARUDAZHWAR Part 5
(ANBIL RAMASWAMY)
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DO YOU NEED INSTANT RELIEF?
Sometimes, even the most compassionate Bhagavaan might put to test His
devotees and might delay granting relief. But, when one prays to Bhagavaan
in conjunction with His GaruDadwaja, it is said that He would give up this
testing and hasten to provide immediate relief. Nammazhwar attests to this
fact in his Tiruvoimozhi 1.6.10
?parivatil eesanai? Paasuram saying ?koDiyaa vaDu puLLuyarnda MaadavanaarE?.
In his Vyaakhyaanam, PiLLaaan also confirms this fact by saying ?
?piraaTTiyODu kooDa ninru Periya TiruvaDikkuk KoDuthu aruLumaap pOlE?.
It is, therefore, clear that Sri SuparNan (GaruDaazhwar) is the one who
compels the Lord to grant instant and real relief!
?PROTECTING THE VIRTUOUS AND PUNISHING THE WICKED?:
The Lord in Bhagavad Gita spelled out the secret of His Avataatras as
follows: ?PARITRAANAAYA SAADOONAAM, VINAASAAYA CHA DUSKRITAAM?
Swami Desikan referring to this says that for protecting the virtuous, the
Lord wears his Paadukais at His feet while for destroying the evil
bedeviling his devotees, he mounts on His GaruDa vehicle and hastens with
supersonic speed to their rescue
GARUDA DWANI - A UNIQUE MUSICAL INSTRUMENT!
As many as 16 auspicious musical instruments have been identified and
grouped into what is known as ?AadOthyam?. The sound of music emanating
from these instruments in the form of a symphony is said to represent the
sound vibrations of Saama Veda and is also known as GaruDa Dwani?.
GARUDA DWAJAM:
In the fight against Sisupaala, the flag that flew on top of Lord KrishNa?s
chariot bore the image of GaruDa and was called ?GaruDa Dwajam?. The word
?Dwajam? itself would mean ?GaruDa Dwajam? only.
GARUDA PURI:
In the olden days, whenever people wished to build a new city, or construct
a sacrificial altar (YaagavEdi), they would devise them in the form of the
flying GaruDa. There are several explanations for the naming of ?Thanjaavur?
as that. It would appear that the place was originally known as GaruDa
Puri?.
GARUDA/ NAAGA PANCHAMI:
We saw that GaruDa?s Tirunakshatram is AvaNi Sukla Panchami. Bucolic
womenfolk used to observe on this day a ?NOnbu? called ?GaruDa Panchami?.
Since GaruDa?s brothers, the Naagas were also born on the same
constellation, some used to observe it also as ?Naaga Panchami?
GARUDA DANDAKAM:
Swami Desika wrote a panegyric poem called ?GaruDa DaNDakam?. He mentions
that there is no deity equal to GaruDa ? ?na kaschit sama: tE?. It is
perhaps no coincidence that in English the word ?SuparNan? echoes this
sentiment when pronounced to mean that there is none superior to him -
?Super None?!
KUMBAABHISHEKAM:
People thronging to witness KumbaabhishEkam, would invariably expect GaruDa
bird to hover over the tympanum of the temple tower and GaruDa would never
disappoint them!
THE MOST FAVORITE DEITY OF THE RENOUNCED:
Do you know who is the most favorite deity Sannyaasis (Ascetics)?
It is none other than GaruDaazhwar.
APARNA AND SUPARNA:
Do you know that both Paarvati (wife of Lord Siva) and mother of GaruDa,
Vinata were the daughters of Daksha and therefore, were sisters and both
were known as ?DaakshaayaNi?? Thus, GaruDa is closely related to Paarvati.
Elders used to say that perhaps this was the reason why Paarvati is called
?AparNa? and GaruDa is called ?SuparNa? to match in alliteration!
GARUDA?s ROLE IN KAALINGA NARTANAM:
It is said that it was GaruDa who transferred KaaLinga from the island of
?RamaNaka? to the river ?Yamuna?. We know the rest of the story as to how
KaaLinga tormented the peers of Lord KrishNa and how the Lord humbled him by
dancing on his hoods and how he was ordered to move over to the sea as
prayed for by his wives.
SAVIOR OF DWARAKA:
When Lord KrishNa had to be away from Dwaaraka, it is said that GaruDaazhwar
was assigned the duty to protect the city.
SAVIOR OF LORD RAMA AND LAKSHMANA:
During the Raama-RaavaNa war, they were bound by the powerful serpent weapon
?Naaga Paasam? and were lying unconscious. Lord GaruDa used his wings to fan
them and they were relieved of the trauma at a very crucial moment. Valmiki
describes this:?VainatEyEna samsprushTaa: tayO: samrooruhuh vraNaah?
MALYAVAAN EPISODE:
As per Uttara KhaaNdam of Srimad Valmiki Ramayanam, when the Lord was
fighting the powerful Maalyavaan, Lord GaruDa helped the Lord, struck
Maalyavaan with his wings and literally pulverized him.
CHURNING OF THE MILKY OCEAN:
When the milky ocean (Ksheeraabdi) was churned to produce nectar (amritam)
at theCommand of the Lord, GaruDa carried on his back the huge Mantara Mountain
to the milky ocean to be used as the churn-dashery.
GARUDAACHALAM:
We have heard of the name GaruDaachalam, one of the seven peaks in
TiruvEmkaTam.
Why is it so called?
It is because Lord GaruDa brought from SrivaikunTam, one of the eight peaks
called ?KireeTaachalam?. It is this golden Vimaanam, ?KireeTaachalam? that
stands majestically on top of the temple at Tirupati with the name ?Aananda
Nilaya Vimaanam?. In honor of this service, one of the peaks in Tirumalai is
called ?GaruDaachalam?
LET US VISIT A FEW KSHETRAMS ASSOCIATED WITH GARUDAAZHWAR:
SRIRANGAM:
While most of us may be familiar with the larger than life size image of
GaruDaazhwar in the ManTapam in front of ?AryabaTaaL Vaasal?, the entrance
to the Sanctum of the Lord, some may not know that there is a separate
Sannidhi of Amrita HaraNa GaruDa? on the way to Chakrattaazhwar Sannidhi.
This must have been in use in the olden days but for quite sometime remained
enclosed away from public view. Only recently discovered and Pujas resumed.
Bhagavatas visiting Srirangam will do well to visit this Sannidhi and
receive the blessings of ?Amrita HaraNa GaruDa?
NAACHIYAAR KOIL:
There is a famous Sannidhi for GaruDaazhwar here and he is known as ?Kal
GaruDan?. Science has not been able to explain the mystery underlying the
fact that when the Salagraama Vigraham of GaruDan is taken out for
procession, it is so light that it could be carried by just 4 persons; As
the ?Srimaan taangigaL? (bearers), cross the outer enclosures one by one, it
becomes progressively heavier that it needs 8, 16 and 32 men to hold the
vigraham after each enclosure. Similarly, after the outing (PurappaaDu),
when the Vigraham is brought back to the sanctum, it seems to lose weight so
that it need progressively lesser number of men to hold it - from 32 to 16
to 8 nd finally just 4 and in that order.
SRIVILLIPUTTUR AND TERAZHUNDUR:
In these KshEtrams, GaruDa shares the seat with the Lord (Eka aasanam)
unlike in other temples where GaruDa?s Sannidhi is positioned in front of
the Lord?s Sannidhi.
TIRUNARAYANAPURAM:
We have already seen how the VairamuDi Seva is the most celebrated event in
this KshEtram.
MANNAARGUDI:
The peculiarity in this KshEtram is that the Sannidhi of ?SuparNee?, mother
of GaruDa, is in front and facing the Sannidhi of Thaayaar (Naachiyaar). You
do not find such positioning in any other KshEtram.
MAANKAADU:
In this temple, the pointed edges on the wings of GaruDa are sculpted
separately and beautifully around the wings.
We will see in the next posting some historical facts and references to
GaruDa within and outside the Indian subcontinent.
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2. NAMMAZHWAR SNIPPETS:
TIRUVOIMOZHI Part ? 11
(ANBIL RAMASWAMY)
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Paasuram 6.7.1
UNNUm sOru parugu neer thinnum vetrilayum ellaam
KaNNan emperumaan enrE kaNgaL neer malgi
MaNNinuL avan seer vaLam mikka avanoor vinavi
ThiNNa menniLa maan pugum oor TirukkOLoorE.
In this decad, as in some others, the Azhwar simulates the role of the
mother of a girl madly in love with the Lord. The mother and daughter were
lying next to each other and sleeping. At dead of night, the mother suddenly
wakes up only to find that her daughter is not in her bed. She searches all
over but could not trace her. In her maternal anxiety, she wonders whether
ghosts would have abducted her. But, since she knows her daughter?s intense
devotion to the Lord of TirukkOLur, she decides that the daughter would have
walked up to TirukkOLur to meet with the Lord.
The mother narrates how her daughter had missed so many things in life in
her pursuit of the Lord ? her mind, her beauty, her luster and even her
sense of shame ? in short, everything that is considered precious assets in
young girls who have come of age. The mother laments how her daughter had
thrown to winds all these and walked away all alone without any escort to
TirukkOLur in the conviction that the Lord therein who was everything to her
would not let her down.
NAMPILLAI graphically describes the trepidation of the mother who learns
that her daughter had taken bold to go it alone to elope with her lover,
disregarding all sense of decency and ignoring the possible blame of
misconduct at the hands of the village folk who are only too willing to
indulge in rumor mongering!
?My daughter who is doe-eyed says that KaNNan is everything for her ? the
food she eats, the water she drinks and the betel leaves she chews.
Repeating this frequently, she languishes tearfully. I am sure she will
definitely reach the uniquely prosperous TirukkOLUr about which she has been
inquiring?
sOru: That which sustains, that which nourishes.
Vetrilai: That which is enjoyable. Why not merely sOru, Neer and Vetrilai?
Why adjectives for each?
NAMPILLAI explains that these may not afford relish at all times. But, there
are times when they will be relished most ? food, when very hungry, Water,
when really thirsty; and for the one who enjoys pan, it is most delectable
after food and in that order.
ANANTAAZHWAN accosted a Sri ViashNava stranger and inquired about his native
place. The stranger replied ?TirukkOLur?. AZHWAAN wondered why at all did he
leave TirukkOLur, where he could get all he wanted even if he lived by
tending donkeys. ? Meaning that the Lord who was UNNum sOru, Parugu neer and
thinnum vetrilai? was in his native place itself.
EMPERUMAANAAR similarly asked a girl where she came from (enguninrum?) She
replied that she was from TirukkOLur (TirukkOLuril ninrum). He wondered how
a woman belonging to TirukkOLur could ever go out of that place (asvvooril
penGaLumpOgak kaDavaraai iruppaargaLO?)
NAMPILLAI explains that if a girl was found missing, you can surely trace
her in the TirukkOLur temple. Such was the charm of the Lord of TirukkOLur.
?ivvooril piLLaigaLai kaaNaaviTTaal kOvilukkuL tEDum athanai anrO??
---------------------------------------------------
Paasuram 6.9.9.
Aavi tigaikka aivar kumaikkum sitrinbam
PaaviyEnaip pala nee kaaTTIp paDuppaayO?
taavi vaiyam koNDa TaDantaamariakatkE
Koovik KoLLum kaalam innum kurugadO?
Referring to the various impediments to the realization of the Lord, the
Azhwar points to the mischief played buy the five senses, which stupefy the
soul. He asks? Is it that I am a sinner that you subject me to the vagaries
of the five senses for diverting my attention? Do you mean to ruin me? Don?t
you remember that I am destined to enjoy the ultimate happiness with you at
your feet that measured the entire universe? Will not the time between now
and the time of your call for me gets abridged? I cannot wait any more?
Aivar: The five senses of ear, eye, mouth, nose and body.
PILLAAN while in his deathbed undergoing physical pain was frequently
muttering the question in the last line of this verse ?Koovik KoLLUm kaalam
innum kurugadO??
NANJEEYAER who was besides him at that time was beside with grief and wept
his heart out. PILLAAN asked him why he should feel sorry. ?After all, I am
going to a place of ultimate happiness and therefore, death was not a matter
to be scared of or fit to be mourned?
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3. FROM MAHABHARATA:
?YAKSHA PRASNAM?:
PART 51: PRASNAM 118
(SRI M.K. RAMASWAMY IYENGAR SWAMI)
(SENIOR OFFICER OF GOVT. OF INDIA)
-----------------------------------------------------
PRASNAM 118
YAKSHA:
?DHARMARATHAH KIM LABHATE?, KATHAYA?
?TELL ME! TELL ME! WHAT DOES HE WHO IS SWORN ADHERENT TO DHARMA OR
RIGHTEOUSNESS ACHIEVE??
YUDISHTIRA:
?YASCHA DHARMARATHAH SAGATIM LABHATE?
? HE WHO IS SWORN TO DHARMA SECURES AN HONOURABLE PLACE IN THIS WORLD AS
WELL AS IN THE NEXT?
NOTES:
Dharma Niratah: He who is steadfast in Dharma or righteousness is that
evolved soul whose thought, word and deed and his whole being is an offering
to the will of the Supreme. He will be totally committed to non-violence; he
is kind and compassionate in his dealings; He is also totally free from all
vices like anger, rancor, false pride, jealousy etc. His life is a long
record of fairness and justness. Such persons get freed from the shackles of
Karma;?SraddhavantO anasooyantO muchyantE tEpi karmabhih?
(BG Ch 3.31)
They who are so dedicated and above small-minded reactions are freed from
their actions.
Those who are firmly poised in virtue and who observe those virtues which
are not easy to practice, succeed in annihilating the consequences of sins
like cruelty, falsity etc.
tEshaamadeena satvaanaam dushkaraachaara karmaNaam/
Svaih karambhih satkrutaanaam gOratvam sampraNasyati //
(MB Vana Parva Ch 198.75
When the shackles of karma are rent asunder and thrown away and the spirit
becomes free, is there anything more to hope for?
Tam sadaachaaram aascharyam puraaNam saaswatam dhruvam/
Dharmam dharmENa pasyantah svargam yaanti manishinah //
(MB Vana Parva Ch 198.76)
Venerable men never ceasing to wonder at those virtues that are ancient,
everlasting and unambiguously clear and certain ascend smoothly to Heaven,
themselves embodied as they are with such virtues.
A purified, sinless life freed from Karma and assured a place in Heaven,
once the terrestrial lifespan is over, are the sagati ? which YudhishTira
refers to in his reply.
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4. ?TRIMURTIS?- IN NAMMAZHWAR?S TIRUVOIMOZHI-
PART 3
(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)
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tri-mUrti-s in tiruvAimozhi ? Part 3.
1.3.9: (4)
valattanan tiri-puram erittavan iDam peRat tundit
talattu ezhu tiSai-mugan paDaitta nal ulagamum tAnum
pulappaDa, pinnum tan ulagattil agattanan tAnE
Solappugil ivai pinnum vayiRRuLa ivai avan tuyakkE.
In this pASuram, AzhvAr points out that bhagavAn accommodates rudra and
brahmA in His body, but also chooses to appear in their worlds as one of us
by taking incarnations. Because of this, many people get confused and are
unable to understand His true nature. AzhvAr says these are His acts of
making sure He conceals Himself from the non-devotees. These are ?His
tuyakkugaL? ? His acts for not revealing Himself to His non-devotees.
valattanan tiri-puram erittavan ? rudra who burnt the three cities has taken
refuge in the right side of Lord vishNu?s body - ?paSya ekAdaSa me rudrAn
dakshiNam pArSvam ASritAn (moksha dharma 36.11).
tundit talattu ezhu tiSaimugan paDaitta nal ulagamum tAnum iDam peRa -
BrahmA and all his creations are accommodated in the lotus that rises from
the navel of SrIman nArAyaNa.
Both rudra and brahmA have sought refuge in bhagavAn?s body for their
protection in times of trouble. A rhetorical question can be raised ? Do
rudra and brahmA permanently reside on bhagavAn?s body? Our pUrvAcAryas
explain that it is at times of trouble that they seek refuge in Him, and He
accommodates them in His body.
ezhu tiSai mugan ? ?ezhucciyai uDaiya? - refers to BrahmA who has been
endowed with the j~nAna, Sakti etc. for creating the fourteen worlds -
?j~nAna SaktyAdi vRddhiyai uDaiyavanAna catur-mukhan?.
pinnum pulappaDa - In addition (pinnum), He reveals Himself to everyone by
taking incarnations amongst us, just so He is accessible to all of us for
our enjoyment, and for easy access to us. He takes these incarnations not
out of karma as we do, but because of His own Free Will, out of His
soulabhyam. These are just a few of His guNa-s. ?pulan? refers to
?indriya-s?. ?pulappaDa? refers to His appearing in the midst of us in a
form that we can see and enjoy ? ?cakshur-indriya vishayaNam paDi?.
tan ulagattil agattanan ? He takes incarnations, and is born in this world
that He created. He creates brahmA, rudra, and this world, and then He
takes incarnations in their world, and makes Himself one of us. He takes
incarnations in this world where even brahmA and rudra would be disgusted to
set foot. Not only that, He performs actions that sometimes suggest that He
is subservient to them. Note ANDAL?s words in nAcciyAr tirumozhi 12.8 ?
kaRRinam mEykkap peRRAn ? He became an ordinary cowherd. We cannot just say
that these acts of His confuse those who are of Asuric tendency only. Even
viveki-s ? those who should know better, get confused with His mAyA-s.
Solapppugil ivai pinnum vayiRRuLa ? His guNa-s are too numerous to list, and
they will never be exhausted. They are endless and inexhaustible ? atyantam
agAdham.ivai avan tuyakke ? These are purposely hidden by Him as part of His
mAyai.
?avanAl uNDAna samSaya mOha vishaya?ngaL?. Why does He cause this mOham?
Because He does not want to reveal Himself to those who are not devoted to
Him ? ?tan pakkal snEham illAdArkku tannai uLLa paDi aRiya oNNAdadu oru paDi
avargaLai mOhippittu vaikkum?. Note Lord kRshNa?s declaration in the gItA:
mama mAyA duratyayA (7.14) ? This Divine mAyA of Mine is difficult to
overcome.
Traditionally, three reasons given for bhagavAn?s incarnations: paritRANAya
sAdhUnAm, viNASAya ca dushkRtAm, dharma samsthApanArthAya ? The protection
of the good, the destruction of the evil, and the establishment of dharma.
One can ask ? These functions can be performed by bhagavAn out of His own
Free Will while remaining in Sri vaikunTham itself; why does He have to take
incarnations and appear amongst us for this? The answer is that there are a
few sincere devotees who cry out to Him: ?kANa vArAyE?? ? ?Please show your
darSanam to us so that we can enjoy the beautiful sight of your tirumEni?.
So, He decides to come amongst us in His incarnations ? pulappaDa.
svAmi deSikan captures the essence of this pASuram in his dramiDopanishad
tAtparya ratnAvaLi by the phrase ?SarvAdeH sva?nga dAnAt? ? He Who has given
a safe Abode in His Body to rudra, brahmA and others in times of danger.
(om SarvAdeh svA?nga-dAya namaH).
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1.5.3: (5)
mA yOnigaLAi naDai kaRRa vAnOr palarum munivarum
nI yOnigaLaip paDai enRu niRai nAnmuganaip paDaittavan
SEyOn ellA aRivukkum tiSaigaL ellAm tiruvaDiyAl
tAyOn ellA ev-uyirkkum tAyOn tAn Or uruvanE.
In this pASuram, nammAzhvAr points out that bhagavAn created brahmA, and
endowed him with adequate knowledge so that brahmA could then create all the
deva-s , Rshi-s etc, with their superior knowledge and powers. BhagavAn is
the Mother of every being that exists, and is an embodiment of sauSIlyam.
It is His sauSIlyam that is demonstrated in His trivikrama incarnation,
where He purifies everything in all the Universes by the touch of His Feet.
He is beyond comprehension even by the likes of brahmA and the countless
other highly gifted devas, Rshi-s etc. In some of the previous pASuram-s,
AzhvAr had admired the Supremacy (mEnmai) of bhagavAn; now he is admiring
the equally immeasurable sauSIlyam (nIrmai) of bhagavAn.
AzhvAr describes bhagavAn in this pASuram through the following phrases:
tiSaigaL ellAm tiruvaDiyAl tAyOn ? One Who measured all the worlds with His
Divine Feet. ?tAyOn? here means ?One Who measured?.
- ellA aRivukkum SEyOn ? One Who is beyond attainment and realization by
even the likes of brahmA, who had been instructed by bhagavAn in all the
veda-s. SEyOn ? One Who is far away - beyond reach or comprehension. It is
said of bhagavAn that He is One Who does not know His own greatness. There
is no question of anyone else comprehending His greatness in full measure.
- ellA ev-uyirkkum tAyOn ? One Who is like the Mother for all things
that exist (The Prime Creator). ?tAyOn? here means ?One Who is the Mother?
- yOnigaLaip paDai enRu niRai nAnmuganaip paDaittavan ? He Who created
the four-faced brahmA, endowed him with all knowledge (niRai nAnmugan), and
then entrusted him with the task of creating all the other beings, including
the great deva-s and sages who knew the truth about creation (and bhagavAn?s
role in creation etc.).
- nI mA yOnigaLAi naDai kaRRa vAnOr palarum munivarum yOnigaLaip paDai ?
BhagavAn told brahmA to go ahead and create the likes of the s rishi-s, the
ten prajApati-s, the ekAdaSa rudra-s, the twelve Aditya-s, the eight vasu-s,
etc., who were great in their own ways, and who knew well the respective
functions allotted to them by BhagavAn.
BhagavAn Who has all the above attributes, is ?tAn Or uruvanE? ? He is
unique, in that He is the Supreme in parattvam, but He is also One who is
simultaneously Supreme in His sauSIlyam.
Even as the child always goes to the mother for support even if she kicks
the child away with her foot, so also AzhvAr says that even if bhagavAn were
to ?kick? everyone with His Feet (in His trivikrama incarnation), still He
is the only Resort for us all ? ellA ev-vuyirkkum tAyOn.
The mother of a human being protects the child by feeding her breast milk to
the child. Some of the other life forms protect their off-springs through
other means. For instance, the fish protect their offsprings by just
looking at them, the tortoise protects its offsprings by its sheer thought,
and the birds by touching their offsprings with their wings. Our emperumAn
is protecting His offsprings by touching them with His Feet.
In his dramiDopanishad tAtparya ratnAvaLi, svAmi deSikan captures the gist
of this pASuram through the words ?sarvatra api a?nghri dAnAt? ? tiSaigaL
ellAm tiruvaDiyAl tAyOn - bhagavAn Who blessed all the creatures of this
world with the touch of His divine Feet during His trivikrama incarnation.
This ?anghri dAnam? of bhagavAn is a display of His sauSIlyam ?His desire
and willingness to mingle with one and all, irrespective of their stature.
He did not distinguish between the ?pure? and the ?impure?, the ?highly
evolved life forms? and the ?lowly life forms?, but blessed everyone and
everything with the touch of His divine Feet without discrimination. His
divine Feet are so tender that even His devi-s handle them very delicately
like handling flowers. But these same delicate Feet of His pierced through
all the Universes with all their rocks and stones and forests, only for the
sake of the devotees, indicating the depth of His sauSIlyam - Om
sarvatrApya?nghridAya namaH.
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