WITH THE GREAT
The 10 Avatars of Vishnu.19th century Jaipur painting. Now in Victoria and Albert Museum, London.
12. AVATARA
Popular Hinduism is centered round the Avatars of Rama and Krishna. Even Vedic rites have incorporated aspects of the worship of Rama and Krishna. Every ritual starts with chanting the twelve names of Vishnu-Krishna.
Apavitra: pavitrova sarvavastaan gathobiva
Ya:smaraeth pundarikaksham sabaahya abyantara: suchi
Maanasam vachikam papam karmana samupaarjitham
Sri Rama smaraenaiva vyapohai na samsaya:
Sri Rama Rama Rama Rama thithir Vishnu:
Tathaa vaaro nakshatram Vishnuraevacha
Yogascha karanam chaiva
Sarvam Vishnu mayam jagat.
Sri Govinda Govinda Govinda.
Sankha chakra gadaa paane
Dwaraka nilayaachyuta
Govinda pundarikaksha
Rakshamam Saranaagatam
Aakaasaat patitam toyamYatha gachchati saagaram
Sarvadeva namskara: Keshavam pratigachchati.
This is what Vaidic Hindus recite at the commencement and conclusion of their rites.Of course the meaning of Keshava is far wider than what the sectarian followers would have. Thus, even Vedic religion today is dependent on Rama-Krishna!
Bhagavad Gita provides us the clearest statement of the function and purpose of Avatara. It does not indulge in theories but makes the sharpest statement and leaves it there. It makes it clear that it is Brahman which comes as Avatar, as Bhagavan. On the one hand, the Avatar destroys evildoers (without which evil would not go) and reestablishes Dharma. In the process, the pious seekers get protection.
https://plus.google.com+NiranjanaRK.
More than that, the Avatar becomes the object of personal devotion, which is the sure means to Liberation. It is this which is the final message of the Gita. Bhagavan asks us to surrender to him with all our faculties.(Tamaeva saranam gachcha sarva bhavaena, Maam ekam saranam vraja).
“man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me
“’Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.’ (Bhagavad-gita, 18.65)
Tamil poet Kamban too says that whatever may be one's learning. one ultimately has to find refuge at the Feet of the Lord.
| ஆதி அந்தம் அரி என யாவையும் |
| ஓதினார் அலகு இல்லன உள்ளன |
| வேதம் என்பன மெய் நெறி நன்மையன் |
| பாதம் அல்லது பற்றலர் பற்று இலார். |
Man may argue that God is Unlimited, Unmanifested, without Form, etc. But in practice, no one can pursue such a path- no one does. Even Christianity and Islam which advocate the formless, finally have to show one Son of God or Prophet for veneration. In fact, in the absence of Form, an inanimate building like a mosque or church becomes the object of veneration! Bhagavan answered this question in the 12th chapter of the Gita.
14th century Chola beauty!
Yet there are sects in India (eg. Shaivite) which say their God did not incarnate as Avatar. What they mean is that their God might have come to earth in many forms for Leela, but was not "born" as human being. They probably feel it is below the dignity of God to assume a human form! Bhagavan has answered this question also in the Gita. Bhagavan comes in a human form, but his birth and activities are still divine. (Janma karma cha mae divyam) People do not understand this and consider the Avatar as merely human, and even ridicule him!
In the 19th century, Sri Ramakrishna taught us the importance of the Avatar. In the 20th, Sri Aurobindo pointed out that the Avatar came as a phenomenon in evolution, to raise our consciousness to a new level.He also spoke of the manifestations called Vibhutis who come to effect the lesser transitions. We can see the tremendous significance of the Avatars of Rama and Krishna in this new light.
Sri Arunagirinatha has sung of the Avatars exuberantly. Others may mention, but he celebrates! He sings of Muruga as அவிரோதம் நிகழ்தரும் ப்ரபாகர = one who promotes 'avirodham' ie absence of enmity. ( நிகரில் பஞ்ச பூதமும்) Though a staunch devotee of Subrahmanya, he has not only no enmity towards any other Deity, but he positively adores them!
Rama walks and saves!
Glory of Feet: கால் வண்ணம் இங்கு கண்டேன்!
Tirujnanasambandha mentions Ravana in every eighth hymn of his as one having received the blessing of Shiva.Of course he is a bad Rakshasa , one who tried to shake the Kailas mountain, தொல்லை மலையெடுத்த அரக்கன் but it is the aspect of Shiva's grace even to him that is celebrated. ஒல்லை அருள்புரிந்தான்..But Arunagirinatha consistently sings of Rama's glory alone.
கல்லி லேபொற் றாள்பட வேயது
நல்ல ரூபத் தேவர கானிடை
கெளவை தீரப் போகுமி ராகவன்
(kollai aasai)
Raghavan's golden feet touched the stone and it assumed the form of a beautiful girl. Thus he walked in the forest removing her suffering!கலின் வடிவ மான அகலிகை பெணான கமல பத மாயன்
(குலைய மயிரோதி)
Vishnu, with the lotus feet, who gave the form of woman to Ahalya who was remaining as stone.
From: yousigma.com.
We have to remember one thing here.
Valmiki, the Adi kavi does not say that Ahalya was in the form of stone. It is our Kambar who states that. And Arunagirinatha is clearly following Kambar!
This fact is significant. Valmiki sang of Rama as a perfect man living on earth then. This is what he wanted Narada to tell him about.
Kaun vasmin saampradam loke
gunavaankascha veeryavaan
Dharmajnascha krutajnascha
satyavaakyo drudavrata: 1.2
Maharshe tvam samartosi
Jnatum aevam vidam NARAM 1.5
Ayodhya kandam. sargam1.
But for Kambar, Rama is Avatar. He named his epic "Ramavataram" .
Thus by following Kambar, Arunagiri is accepting the Avatara tatva and the fact that Rama is Avatara!
Kambar celebrates this event . He records that after Ahalya resumed the human form, Rama said:
அஞ்சன வண்ணத்தான் தன் அடித்துகள் கதுவா முன்னம்
வஞ்சி போல் இடையாள் முன்னை வண்ணத்தான் ஆகி நின்றாள்
நெஞ்சினால் பிழைப்பிலாளை நீ அழைத்திடுக என்னக்
கஞ்சமாமலரோன் அன்ன முனிவனும் கருத்துள் கொண்டான்.
Ahalya resumed her former form and stood before them. Rama then said: "she had not sinned with her mind/heart. Please accept her". The Muni with the face like the beautiful lotus (Gautama) accepted that.
Later, Vishvamitra exclaims in wonder:
கோதமன் தன் பன்னிக்கு முன்னை யுரு கொடுத்ததிவன்
போது நின்ற தெனப் பொலிந்த பொலன் கழற்கால் பொடி கண்டாய்
See the wonder! It is the dust on his lotus like feet that gave the former form to the patni of Rishi Gautama!
Thus, if we study carefully, Arunagiri brings out the real significance of the events he is singing about!
Ahalya offering fruits to Rama! 5th century sculpture form Deogah, Now in the National Museum,New Delhi.
Ravana's heads thrown far away!
செம்முகஇ ராவ ணன்தலை
விண்ணுறவில் வாளி யுந்தொடு
தெய்விகபொ னாழி வண்கையன்
(minnidai kalaapa)
chemmukha Raavanan : Ravana's face become red with blood
Vinnura : blown away to the sky
vil vaaliyum todu : released the arrow from the sky
deivika:: of divine nature
Pon aazhi van kaiyan : Vishnu, with the handsome arms, bearing the golden Chakra.
Arunagiri makes no distinction between Rama and Vishnu. He does not simply say that he sent the arrow. He describes the arm, the Chakra! And he does not say the heads of Ravana fell. He says that they were thrown away far into the sky. Such was the force and power. And he says this repeatedly. (Some other instances we saw in a previous post.) And he makes it clear that the one who released the arrow was 'divine'.
Thanks: anudinam.
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