- SlOkam 88:
- SlOkam 89:
- SlOkam 90:
he deva! sundrabhuja! tvamihANDamadhye
saulabhayata: visadrSam caritam mahimna: |
angIkaroshi yadi tatra surai: amIbhi:
sAmyat nikarsha paripAlanameva sAdhu! ||
KUresar reveals another profound SAstrArtham in this Slokam (viz.), it is the greatest of sins to equate the Lord as equal to or lower than others like BrahmA and Rudran, who are under the influence of their karmAs (Karma bhaddha samsAri cetanams). That type of thinking will land such thinkers in narakam.
Oh the Lord of DevAs! SundarabAhu! You hide Your Paratvam as sarveSvaran and take on simple ways of mingling with humans and devAs due to Your dominant saulabhya (easy to access) guNam displayed during Your avatArams in this Prakrti MaNDalam. You alone know Your mahimais (na te vishNo! jAyamAno na jAto deva mahimna:, paramantamApa — Rg Vedam: 7.99.2 and “tvameva tvAm vetta yoasi soasi). It may be good to accept You as lower than devAs (matsyam) than considering You as equal to these devAs.
iha avatIrNasya vanAdrinAtha!
te nigUhata: svam mahimAnam aiSvaram |
umApate: kim vijaya: priyankara:
priyankarA vendrajit astrabandhanA ||
KUresar cites two instances from avatArams (Lord KrshNA’s victory over Sivan during bANAsura yuddham and being bound by the nAga pASam of indrajit during His RaamAvatAram) and asks the Lord of TirumAlirumcOlai as to which one was desirable to Him.
Our Lord hides His mahimais as sarveSvaran and declares: “AtmAnam mAnusham manye rAmam daSarathAtmajam”. He conducted itself as one of the citizens of AyodhyA. When LakshmaNA lost consciousness from the mAyAstram of indrajit (nAga pASam), You conducted Yourself according to the role that You had taken as a human being and “sorrowed” over the event. During the bANAsura yuddham, You routed his army and drove away all his helpers including Sivan from the battle field with the power of Your weapons. Which one of the two roles that You chose is dear to You? Is it the mAnusha vesham or sarveSvara, atimAnusha vesham? Please tell me.
Oh Lord of TirumAlirumcOlai! You are sarveSvaran and yet You hid Your unique Vaibhavams and appeared in this Prakrti MaNDalam (aiSvaram svam mahimAnam nigUhata: iha avatIrNasya te). For You, is the victory over Sivan more relishable (priyamkara:) than the situation, where You permitted Yourself to be bound by the nAga pASam sent by indrajit? Please tell.
puccha utpucchana mUrcchana uddhati dhuta vyAvartita Avartavat
samvarta arNava nIrapUra viluThat paThIna divyAkrtai: |
simhAdrISa! na vaibhavam tava katham svAlakshyam Alakshyate
padmAkshasya jughukshata: api vibhavam lakshmIdhara adhokshaja: ||
From here on through three Slokams, KUresar celebrates MatsyAvatAram of the Lord.
Oh Lord of SimhAdri (Solai malaI)! Oh Lord whom Yogis can see through inward directed senses! Oh Lord of Lakshmi (lakshmidhara!) Even though Your intention is to hide Your Vaibhavam (tava vaibhavam jughukshata: api), Your aprAkrta (Suddha sattvamaya) tirumEni lifting its tail (puccha utpucchana) and turning side by side (mUrcchana uddhati) in its gigantic form in the fast swirling PraLaya waters (dhuta vyAvartita Avartavat samvarta arNava) and swimming with great haste to protect the universe and its beings held on Your horn (Srngam) could not escape the attention of the Yogis.
Oh Lord! The yogis recognized You right away as the divya matsyam playing in the PraLayA waters. Your lotus eyes gave You away (matsaya: kamala locana). EmperumAn can not hide Himself from their inward dhyAna yogam. Swamy ALavanthAr refers to the yogis who are able to cross His mAyA and recognize the Lord as the One, who has taken the form of a giant fish due to His sauSIlya guNam for dharma samrakshaNam.
Oppiliappan KOil Sri Varadachari SaThakOpan Swami