The Second of Pancha Sthavams of Swamy KurEsar : ATHIMAANUSHA STHAVAM :PART1

[Guest guest]

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