THE LORD RELENTS – 2

September 21, 2009

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Dear Bhaagavatas

May I invite your kind attention to my article “The Lord Relents” that appeared as “Sri Ranga Sri” Message # 12892 dated 09/11/09 with 7 points?

Some more observations on the subject came up in my mind but escaped my attention when I actually posted the said article on that day.

Given below are points 8 through 15 in this posting.

Hope you will enjoy reading the same.

Dasoham

Anbil Ramaswamy

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What does the name KrishNa denote?Probably the Lord thought that while as Rama, one can feel happy at the thought of him as Rama (manathukku iniyaan and ramayati iti Rama: ), he decided to better by relieving the jeevas even this effort of thinking about him.

Now, as Krishna, one does not have to even think of him. He enters our minds on his own volition and fills our hearts completelyAaayarpaaDi thannil aaniraigaL mEippaan,Neyamaaga pEsi nenjam puguvaanKaNdadunDO KaNNan poalE?

The word “KrishNa” is derived from “aakarshayathi iti KrishNa:” This means that Sri KrishNa has an irresistible charm that draws all souls to him like a magnet that draws iron filings to itself. “AakarshaNa” means endearing oneself to the hearts of jivas.

Rama was a Prince, son of a great Emperor, Dasaratha. He was eventually destined to become a powerful monarch himself ruling over realms and regions. His very royalty and regal demeanor forbid our getting too close to him. At best, they would allow us to ogle “His Majesty” only from a respectable distance, with awe and wonder.

But, as KrishNa, the mischievous lad and “KuTTi KaNNan” he endeared himself as “our own boy” (namma veeTTup PiLLai) and at that an eternal playboy (Theeraatha viLayaaTTup piLLai). As Krishna, he became more intimate and egalitarian and enchanted us with his gregarious propensities from the way he rubbed shoulders with the simple, bucolic folk of Vrindavan. Did not Andal say “KooDi irundu kuLirndu”?

As Rama, no doubt, he obeyed his father’s command. (pitru vaakhya paripaalanam) But, when? He obeyed only when he had grown up into “Prince charming” with a beautiful wife on his side in his Grihasta Aasrama, by proceeding to the forest in exile.

But, the Lord wanted to demonstrate how to obey one’s parents even as a baby! Instantly at the moment of his birth in the prison cell he appeared with Sank (Conch), Chakram (Disc) and all other insignia of Lord Mahaa vishNu. When his parents asked him to hide them, he immediately obeyed their command and did their bidding.

Rama declared himself to be just a human being (Aatmaanam Maanusham manyE). He also claimed that he never indulges in equivocal double-talk (RamO na dvirapi bhaashatE). Having declared so, he abdicated much of his rights to show his “Paratvam” as Rama and could not impress his peers that he was no ordinary person.

So, as Krishna, he did not claim to be an ordinary human being. On the contrary, on every conceivable occasion, he revealed his Paratvam. However, by virtue of his “Maaya” which none could get over (yasya maayaa durathyayaa), he concealed his “Paratvam” and highlighted his “Soulabhyam” (easy accessibility) so much that people mistook him as no more than just one of them. And, this was precisely his plaintive complaint!

“Thribhir guNa mayair bhaavair yEbhih sarvam idam jagat/

mOhitam na abhijaanaathi maam yEbhya: Param avyayam”

As Rama, he subjected himself to unabated criticism for his killing Vali hiding himself behind a tree and away from the vision of Vali. Though Tara and Vali himself had justified Rama’s action, to this day, critics gleefully fault Rama on this score. What better way to rectify this, than by providing an opportunity to the same Vali remaining out of sight and hitting him.

The Lord created such an opportunity as Krishna. Aananda Ramayanam says that though Rama killed Vali as punishment for his misdeeds, he assured him that he would be born as a hunter in KrishNa Avataara and stay in Prabhaasa KshEtra and would kill KrishNa by aiming at his foot mistaking it to be the body of a stag.

As Rama he took to the higher worlds, all living beings in Ayodhya (as if living in Ayodhya itself was enough reason) and indiscriminately regardless of their merits or demerits. They did not surrender. They never begged saying “I am your’s” (tava asmi iti yaachatE)

As Krishna, he wanted to prove that while reward should fit the merit, punishment should fit the crime. The Yadhava clan would not live in amity and fought with one another relentlessly. Krishna thought it proper to punish them for their misdeeds by letting them kill one another and be done with it!

It was Sumantara who acted as a chauffer for Rama, the King, whenever he needed a ride.

The friend, philosopher and guide that KrishNa was, himself acted as chauffer for Arjuna amidst the din and turmoil of the battlefield.

How could a King act as a charioteer? Only a friend, in his incomparable Soulabhyam, could do it.

No doubt, we have in Raja neethi, indirectly gleaned from the dialogue between Rama and Bharata (also known as Rama Gita) – a few pearls of wisdom on statecraft. But, The Lord probably thought that it was not enough to guide humanity to stick to their duties both in personal life and in Society.

So, as KrishNa, he gave us (making Arjuna a pretext) the most renowned practical manual on Dharma in his “Song Celestial” - Bhagavad Gita for our eternal guidance. “naam paDippadarkku Geethai ennum paaDam koDuthaan”

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