AthimAnusha Sthavam : SlOkams 14-20

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SlOkam 14

 

mugdha : SiSu: vaDadalE SayithOathitanvaa

tanvaa jaganthy BibrushE savikAsamEva

Iyseem imAm thu tava sakthim atarkithavyam

avyAjatha: praTayasE kim ihAvatheerNa:

 

(Meaning ) : KurEsar praises here the power of the Lord of

the Universe , who was resting on the tender leaf of a pupil

tree while that leaf was floating on the fierce waters of

the deluge ( PraLayam ) . He was appearing like an innocent ,

helpless child .In the stomach of that small physical frame of

the Lord , the sentients and the insentients of all the worlds

were stacked up without congestion . KurEsar reflects on this

mystery of the small child housing the entire assembly of

chEtanAchEtanmas inside His small stomach for protection

and wonders whether the Lord appeared in this Prakruthi

MaNDalam as Vadapathra Saayee to reveal His unmatched

sakthi and His Jagath KaaraNathvam .

 

(Commentary ) : The reference here is to the viswa roopa sevai

blessed by Vadapathra Saayee to Sage MarkandEya during

the occasion of universal deluge .Our Lord appeared as an

innocent , helpless baby ( mugdha SiSu:) . With His small

physical frame ( athitanvaa tanvaa) , the child was holding

without congestion all the entities of the universe in a small

portion of his stomach ( Jaganthi savikAsam BibhrushE ) .

KurEsar like MarganDEyar wonders about this unimaginable

feat of the Lord displaying the power of Him being a SarvEswaran

( atarkithavyAm Iseem Tava Sakthi : ). AzhwArs have expressed their

own dismay over that " impossible " feat of the Lord : " Aala Maamaratthin

ilai mEl oru BaalakanAi Gn~AlamEzhum uNDAn " ( ThiruppANar) .

The child had inside its tomach , the 33 crores of dEvAs , the ANDams ,

Mahaa PruTvee with its 7 Kula parvathams and carried them all

effortlessly to release them at the end of the PraLayam .

 

SlOkam 15

 

BrahmEsa madhya gaNanA gaNanArkapankthou

IndhrAnujathvam AdhitEstanayathva yOgAth

IshvAku vamsa Yadhuvamsajanisccha hantha!

slaagyAnyamUni anupamasya Parasya dhAmna:

 

 

(Meaning) :This slOkam is about the avathAra tatthvam of

our Lord thru reference to selected vibhava avathArams of

our Lord . His purpose in descending from His lofty heights to

our lowly levels is to mingle with us and uplift us from our

samsAric miseries . He also incarnates to destroy the virOdhis

of His dear ones and offer protection to His BhAgavathAs .

Our Lord is a matchless (anupamasya) , supreme effulgence

( Parasya dhAmna: ) . He is counted by some as the incarnation

in between Brahma and Sivan. Others consider Him as Adhithi's

son (UpEndhran) and therfore the brother of DevEndhran ;

Yet others count Him as one of the twelve Suns ; few others

identify Him as the scion of IshvAku of Soorya Vamsam as well

as the descendant of Yathu of Chandra Vamsam . All these bewildering

varieties of incarnations are indeed praiseworthy events (slAganeeyam)

and not derogatory descent in any sense .These avathArams are made

out of His own volition and not because of any karmaas that pushed Him to

take these avathArams .

 

SlOkam 16:

 

Thvannirmithaa jaDaragaa cha ava thrilOkee

kim bikshaNAth iyam ruthE bhavathA dhurApaa ?

madhyE kadhaa tu na vichakramishE jagascchEth

Thvath vikramai: kaTamiva Sruthiranjithaa syAth ?

 

(Meaning) : Oh Bhagavaan ! These three worlds were created by You

(Thvannirmithaa) and kept inside Your stomach ( JaDaragaa cha) rred rr

for protection during the destructive time of universal deluge .

How is it that You could not gain these three worlds except through

requesting Bali to cede them to You as Bikshai ? If You had not

measured the Universe with your sacred feet as Thrivikraman

( Ongi ulahaLantha Utthaman) , how would the superiority of

the VedAs could have been maintained ? The VedAs became

superior (anjithaa) thru singing about the stories on the greatness

of Your three strides to measure the universes. Our Lord's souseelyam

goaded Him to gain back the three worlds from Bali thru yaachakam

( begging) instead of recoverign it by force .Even this deceptive seeking

of the boon of three feet of earth as KapaDa Vaamananis an act of

apadhAnam ( an act worthy of praise).Without these apadhAnams

relating to ThrivikramAvathAram , VedAs would not have the lofty

status that they enjoy . The respect of the Vedams having Vedathvam

( power to descripe the UpAyam that can not be seen or inferred) .

What is that upAyam ? It is the upAyam to attain the Lord's sacred

feet as Parama PurushArTam . That is the secret of the athimAnusha

ThrivikramAvathAram .

 

SlOkam 17

 

yEthath kaTam kaTaya yanmaTithastvayAasou

hithvA svabhAva niyamam praTitham thrilOkyAm

aSvApsarO visha-sudhaa vidhu PaarijAtha

LakshmyAthmanaa pariNathO jaladhir BhabhUva

 

( Meaning): In this slOkam , KurEsar is struck with dismay

about the athmAnusha chEshtitham of the Lord churning

the Milky ocean . He says : " Oh Lord , You churned the milky

ocean . The general rules of which will transform into what

were cast aside . Typically , we can trace that clay transformed into

a pot and the the threads formed into a piece of Cloth . In the case

of the churning f the Milky ocean , those relationships were blurred .

From that single entity of Milk , unrelatable entities arose such as

the white horse named Ucchaisravas , the celestial damsels named

Rambhai and Menakai , chandran , the Kalpaka tree, Haalaahala visham ,

the life giving nectar (Sudhaa) and the best of all the Supreme nectar of

Mahaa Lakshmi .This is indeed an athimAnusha chEshtai (Suprahuman

sport ) of Yours !

 

SlOkam 18

 

prucchAmi kimchana yadhaa kila rAgavathvE

mAyaamrugasya vaSagO manujathva mougdhyAth

Sitaa viyOga vivaSO na cha tadhgathig~na :

prAdhAs tadhaa paragathim hi kaTam ? khagAya

 

(Meaning) : Dear Lord ! adiyEn would like to inquire about

one thing ( kimchana prucchAmi) . How can we reconcile

the happenings during RaamAvathAram that are not reconcilable ?

For instance , LakshmaNa Swamy cunselled you that the beautiful

deer that appeared before the Aasramam was not a real deer but

a deceptive one and yet You acted like an ordinary man deluded by

desire ( mOham ) and ran after it to bring it back as Your present to

Sitaa PirAtti . You were overcome by the beauty of that misleading

deer and ran after it . On another occasion , when RaavaNan stole

Sitaa PirAtti and ran off with Her , You could not trace the path

that RavaNaa took and yet You had the power to send JaDAyu on

the path of Moksham . How can be piece all of these inconsistent

acts together .Once You declared emphatically that You are just

a human being born as the son of King DasaraTaa ( AathmAnam

Maanusham manyE Raamam DasaraTAthmajam) . Next You blessed

JaDAyu with the boon of Moksham . How can we reconcile this

diametrically opposite , surahuman acts of Yours ?

 

(Comments) : From this slOkam on to the next sixteen , KurEsar

focuses on the athimAnusha chEshtais dispersed in RaamAvathAram .

 

SlOkam 19:

 

akshuNNa yOgapaTam agryahatham JaDAyum

thiryanchamEva Bhatha mOksha paTE niyOkthum

SaknOshi vEthsi cha yadhaa , sa tadhaa kaTam Thvam

dEveem avApthum analam vyaTithO vichinvan

 

(Meaning) : Oh Lord Raamachandra! You performed

theb athimAnusha act of grantingMoksham to the old

eagle JaDAyu; that JaDAyu was not eligible for Moksham

since (1) He had no familiartiy with Yoga maargam

( unfamiliarity with Karma, Bhakthi or Jn~Ana yogams

that can help one as means for Moksham ), (2) He was

not born in the Jaathi fit for prsctising the means for

Moksham . He was born as a bird , (3) He was killed by

RaavaNan , the son of a Brahmin; saasthrAs state that

one killed by a Brahmin can not gain Moksham in that

birth . While all these odds against JaDAyu gaining Moksham

were there , You performed the athimAnusha act of lifting

JaDAyu upto Moksham . You are SarvEswaran and You do

not need any reason to do waht you wish .No one can stop You.

 

While You granted that impossible Moksham for JaDAyu ,

You floundered in finding the path by which Sitaa PirAtti

was kidnapped . You were stricken with sorrow, You wailed

over Her loss, You were in despair . LakshmaNa Swamy had

to counsel and console You. what was Your mind set here .

adiyEn does not understand that.

 

 

SlOkam 20:

 

saalAn hi saptha sagireen sarasAtalAn yaann

yEkEshu mandhajavathO nirapathrayasthvam

tEshvEka vivyaTanakhinna kapipraNunnam

SaakhAmrugam mrugayasE sma kaTam sahAyam ?

 

(Meaning): Oh LOrd ! adiyEn is mystified about Your

decision to seek the help and friendship of Sugreevan ,

who is no match for Your powr and valour . Normally , one

seeks the help of a more powerful one , when one can not

accomplish the goals by himself . Sugreevan tested you about

your strength to destroy the mighty brother of his , Vaali . That

doubting Sugreevan wanted to test your power in uprooting

the Saala Vrukshams ; challenged You to move the bones of

mighty Dhunthubhi . You demonstrated with ease Your superior

power by sending a single arrow thru seven Saala Vrukshams ,

sent the bones of Dhunthubhi flying over huge distance and

did some thing extra not requested by Sugreevan to demonstrate

Your parAkramam (i-e)., You pulverized a nearby mountain with your

arrows and spread the dust down to the nether world .Sugreevan

who was soundly defeated by Vaali was no match for You in

valour and yet You elected to seek his help as an equal or superior .

How can I understand this athimAnusha chEshtai of Yours ?

You are the powerful Lord of all ( lOka NATan) . What is the logic in

You seeking Sugreevan as Your NaaTan . You hid Your Svatantryam

and acted like an obedient one to Sugreevan . You certainly did not need

any help frm Sugreevan or any other and yet You followed this path.

How can adiyEn comprehend this athimAnusha chEshtai of Yours ?