The meaning of “guNavAn” is the quality of saushIlyam.
The first question is “ka: guNavan?”. Many people interpret this as Valmiki
asking about a person with high qualities in general. However, since the
rest of the questions are all about specific qualities, one has to take it
that this question too is about one specific auspicious quality. In a
similar fashion, Alavandar in his Stotra Ratna shloka 18 has used this word
specific to one quality.
asking about a person with high qualities in general. However, since the
rest of the questions are all about specific qualities, one has to take it
that this question too is about one specific auspicious quality. In a
similar fashion, Alavandar in his Stotra Ratna shloka 18 has used this word
specific to one quality.
Purvacharyas have said that this specific quality is “saushIlyam”. This is
the charactersitic of a great person mixing with one and all without
consideration to his greatness. Since this quality is far superior to other
qualities, it is simply identified as the “guNa”.
the charactersitic of a great person mixing with one and all without
consideration to his greatness. Since this quality is far superior to other
qualities, it is simply identified as the “guNa”.
Let us see how this characteristic is shown by Sri Rama.
Avatara
The very fact that Sriman Narayana descended into this world is an
exhibition of His saushIlyam.
exhibition of His saushIlyam.
In his Atimanusha Stavam, Kooraththazhvan starts the tenth shloka with
“shIla: ka eSha tava hanta”. That is, who can say anything about His
divine shIla guNa? Azhvan is melting thinking about the fact that He
who is not visible to anyone, descended into this world and became
visible to one and all. This is the same as Azhvar fainting for six
months when saying “piRandhavARum”.
“shIla: ka eSha tava hanta”. That is, who can say anything about His
divine shIla guNa? Azhvan is melting thinking about the fact that He
who is not visible to anyone, descended into this world and became
visible to one and all. This is the same as Azhvar fainting for six
months when saying “piRandhavARum”.
What is avatara?
The word avatAra means descending. This does not have to be interpreted
as Him coming down from His lofty abode of paramapadham into this lowly
world. His rejecting His lofty status and accepting a lowly one is also
avatAram.
as Him coming down from His lofty abode of paramapadham into this lowly
world. His rejecting His lofty status and accepting a lowly one is also
avatAram.
His lofty states are:
– One who is not visible to anyone. He gave that up and took on states such
as “He is in Ayodhya now; He is in Chitrakootam now; etc.” and that when
He is in those places, He is not present anywhere else.
– One who is not visible to anyone. He gave that up and took on states such
as “He is in Ayodhya now; He is in Chitrakootam now; etc.” and that when
He is in those places, He is not present anywhere else.
– One who is always there for all time. He gave that up and became Sri Rama
at one time and that He is not in that form at other times.
at one time and that He is not in that form at other times.
– One who is everything. Azhvars say “nIrAy nilanAyth thIyAyk kAlAy
neduvAnAych sIrAr sudargaL iraNdumAych sivanAy ayanAnAy”, “thAyAyth
thandhaiyAy makkaLAy maRRumAy muRRumAy”. Yet in His avatAram, He became
associated with just one form; that of Sri Rama.
neduvAnAych sIrAr sudargaL iraNdumAych sivanAy ayanAnAy”, “thAyAyth
thandhaiyAy makkaLAy maRRumAy muRRumAy”. Yet in His avatAram, He became
associated with just one form; that of Sri Rama.
Thus, giving up His lofty states and taking on lowly ones is avatAra
Other than the saushIlya guNa, one other quality of Sri Rama can be
considered as the answer to the question “ka: guNavAn?”. In Atimanusha
Stavam shloka 27, Kooraththazhvan melts speaking of this quality
“kOyam guNa: katarakOtigata: kiyAn vA, kasya stutE: padamahO baha kasya
bhUmi:” This is the quality of Sri Rama by which He tells Ravana who
stood in the battleground having lost everything (“chachAla chApanjcha
mumOcha vIra:”) to go that night and return the next day. Thirumangai
Azhvar condemns Ravana as “thiruvinaip piriththa kodumaiyil kaduvisai
arakkan”, and Kambar says “panjchenach sivakkumenkAl pAvaiyaip piriththa
pAvi vanjchan”. For having performed such a great sin, Rama should have
killed him in an instant. Yet, he says “raNArditas tvam pravishya
rAtrinjchararAja! lankAm Ashvasya niryAhi” and lets him go. This
divine generosity can also be considered as the answer to the question
of “kO guNavAn?”.
considered as the answer to the question “ka: guNavAn?”. In Atimanusha
Stavam shloka 27, Kooraththazhvan melts speaking of this quality
“kOyam guNa: katarakOtigata: kiyAn vA, kasya stutE: padamahO baha kasya
bhUmi:” This is the quality of Sri Rama by which He tells Ravana who
stood in the battleground having lost everything (“chachAla chApanjcha
mumOcha vIra:”) to go that night and return the next day. Thirumangai
Azhvar condemns Ravana as “thiruvinaip piriththa kodumaiyil kaduvisai
arakkan”, and Kambar says “panjchenach sivakkumenkAl pAvaiyaip piriththa
pAvi vanjchan”. For having performed such a great sin, Rama should have
killed him in an instant. Yet, he says “raNArditas tvam pravishya
rAtrinjchararAja! lankAm Ashvasya niryAhi” and lets him go. This
divine generosity can also be considered as the answer to the question
of “kO guNavAn?”.
Pillai Lokachariar
In his work Thani Dvayam, when taking up “kOnasmin … guNavAn”, Pillai
Lokachariar says “sIlavaththai AgiRadhu abhishEka vignam piRandhadhenRu
veruppinRiyE ‘vanavAsO mahOdaya:’ enRu kAdERap pOvadhu, ‘AvAsam tvaham
ichchAmi’ enRu rishigaL pakkalilE senRu thAzha niRpadhu, ‘kinkaram
samupastitau’ enbadhu, janmavruththangaLil kuRaiya niRkiRavargaLai
‘ugandha thOzhan’ enbadhu, ippdigaLAlE sIlavththaiyai mUdhaliththadhu”.
Lokachariar says “sIlavaththai AgiRadhu abhishEka vignam piRandhadhenRu
veruppinRiyE ‘vanavAsO mahOdaya:’ enRu kAdERap pOvadhu, ‘AvAsam tvaham
ichchAmi’ enRu rishigaL pakkalilE senRu thAzha niRpadhu, ‘kinkaram
samupastitau’ enbadhu, janmavruththangaLil kuRaiya niRkiRavargaLai
‘ugandha thOzhan’ enbadhu, ippdigaLAlE sIlavththaiyai mUdhaliththadhu”.
vanavAsO mahOdaya:
Dasaratha told Rama not once but twice that He will be crowned as the
King and told Him to get ready for that. Rama accepted and was preparing
for the coronation, when listening to his wife, Dasaratha told Him that
He had to give up the kingdom and go to the forest. Without any hesitation
Rama said that it was greater pleasure to be in the forest than to rule
the kingdom. Pillai Lokachariar celebrates this great quality.
King and told Him to get ready for that. Rama accepted and was preparing
for the coronation, when listening to his wife, Dasaratha told Him that
He had to give up the kingdom and go to the forest. Without any hesitation
Rama said that it was greater pleasure to be in the forest than to rule
the kingdom. Pillai Lokachariar celebrates this great quality.
Kambar says that Rama’s face was like a lotus before and upon hearing the
command to go to the forest, it shone even further and defeated even a
newly blossomed lotus, “appOdhalarndha senthAmraiyinai venRadhammA”.
command to go to the forest, it shone even further and defeated even a
newly blossomed lotus, “appOdhalarndha senthAmraiyinai venRadhammA”.
This shows that not only did He not have any concern about going to the
forest, He actually was very happy to go there. Why so? If He stayed in
the city and became a King, He could have only shown His greatness. By
going to the forest, He can show the quality of saushIlyam, which was
the goal of this avatara. Hence the happiness.
forest, He actually was very happy to go there. Why so? If He stayed in
the city and became a King, He could have only shown His greatness. By
going to the forest, He can show the quality of saushIlyam, which was
the goal of this avatara. Hence the happiness.
Rishis
His saushIlyam in placing Himself below the rishis in the Dandakarayna
will melt one’s heart. After traveling to the forest, Rama was planning
to go to their ashramas and enquire about them. Before that, they came
to Him and placed their issues before Him and prayed for His protection.
Rama in turn sought their forgiveness in making them come to His place
instead of Him going to them first, “prasIdantu bhavanto me hrIrEshA hi
mamAtulA, yadIdrushai: aham viprai: upastheyai: upasthita:”. This is
His divine quality.
will melt one’s heart. After traveling to the forest, Rama was planning
to go to their ashramas and enquire about them. Before that, they came
to Him and placed their issues before Him and prayed for His protection.
Rama in turn sought their forgiveness in making them come to His place
instead of Him going to them first, “prasIdantu bhavanto me hrIrEshA hi
mamAtulA, yadIdrushai: aham viprai: upastheyai: upasthita:”. This is
His divine quality.
Kinkara
Sage Vishwamitra told Dasaratha about Rama as “aham vEdmi mAhAtmAnam
rAmam satyaparAkramam”. Yet Rama told the sage “imau sma munishArdUla!
kinkarau samupasthitau, AgyApaya munishrEshtha shAsanam karavAva kim”.
That is, He declared Himself and Lakshmana as the sage’s servants
and asked that he order them both and accept their services. This is
an unparalleled great quality.
rAmam satyaparAkramam”. Yet Rama told the sage “imau sma munishArdUla!
kinkarau samupasthitau, AgyApaya munishrEshtha shAsanam karavAva kim”.
That is, He declared Himself and Lakshmana as the sage’s servants
and asked that he order them both and accept their services. This is
an unparalleled great quality.
Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam
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