SRĪ
DHASĀNANEYĀVATHĀRAM
BY
S.
MAHESHKUMAR
SRĪ DHASĀNANA enshrined
the eternal trinity within himself! In
him resides Brahmmaswarūpam, Sivāmsam and Vishnvavathāram! So, the Brahma in Srī Rāvana is called Rāvaneswarūpam. The Siva in Srī Rāvana is called Srī Rāvaneyāmsam. And the Vishnu in Srī Rāvana is called Srī Rāvaneyāvathāram
or Srī Dhasānaneyāvathāram.
In this context, Srī Rāvana
is exactly Srī Swarūpāmsāvathāra! Even
Srī Siva’s addressing Srī Dhasānana as Srī Rāvana at the latter’s conquest of
Srī Siva along with his abode Srī Kailāsam truly expounds the trinitised nature
of the evolutionary phenomenon in the being and meaning of Srī Rāvana!
Srī Vishnu’s Avathārams
are numerous and as he is the container of the created that his sway
encompasses all animate and inanimate as Sarvam Vishnumayam! Therefore, there is no real significance in
the term Dhasāvathāram pertaining to any select combination of 10 Avathārams of
Lord Vishnu unless it refers to the Dhasānaneyāvathāram which is the Vishnu
aspect in Srī Rāvana! It is plausible
that Dhasānaneyāvathāram got metamorphosed into Dhasāvathāram!
In order to justify the
credibility of the transmuted word Dhasāvathāram, we see lots of incompatible
theories let loose and thanks to their inherent contradictions which upon
serious and continuous scrutiny as well as deep meditation leads to the
quintessential reality!
Srī Vishnu is ordained
to contain the created in the context of protection and preservation. Srī Siva is destined to erase the residues
accumulated in the created with the perspective of extermination and
destruction. Srī Brahma is the ordainer
of Srī Vishnu and destiner of Srī Siva to perform their respective duties at
his will! Creation gets flawed whenever
Siva and Vishnu outperform each other in discordance with the volition of
Brahma.
Letting creation to get
flawed is the process of perfection.
When there is repetition, ennui and rigmarole, imperfection pervades creation. Aim of creation is to be ever in
perfection. In order to perfect a point,
infinity of other points are created.
Perfection is always meant for a single entity. When multiple perfect entities merge to be a
single perfect entity, this culmination is termed as completeness! And the process continues ad infinitum! Brahma merges the perfect-miniscules as
inhalation and splits the imperfect-maxiscules as exhalation.
The advent of Srī Rāvana
is with the mission to perfect the divinity.
In him resides not only the trinity but everything that pulsates with
divinity. He embodies pluralities in
vast expanse. In order to accomplish his
tasks, he ought to surpass imperfection.
He extracted within himself the quintessence of the divine ambrosia not
in the form of a potion but by transforming every speck and spirit that
comprised him into perfectities and achieved completity by successfully merging
them in his entirety as an entity!
Srī Rāvana cures the
erring gods and processes them to realisation.
He exhausts his residing Srī Brahma, Srī Siva and Srī Vishnu for his
eternal perfection! Immortality and
perfectity complements each other by being the meaning of the other!
Srī Rāvana flourished
since time immemorial! His ten heads
represent the fifth heads of various Brahmas chosen randomly each of which
digested Siva in its core. His body is
made of Vishnu which holds as adhesive the glorious heads! Srī Rāvana’s ten heads not only represent the
fifth heads of past (5), present (1) and future (4) Brahmas but they are
timeless! The past Brahma’s fifth heads
can be adjudged as Siva’s heads just because Siva is begotten from the residual
exhaustion of Brahma to assist the following Brahma as eraser! Whenever there is an instance of Srī Rāvana
to exist with one head, then the rest of the other heads become encased into
one. Except the present Brahma’s fifth
head, Srī Rāvana keeps changing the other heads as he wish! He has infinity as his soul! All souls are sourced in Srī Rāvana’s
complete and perfect Self!
Sage Srī Vasishta and
Sage Srī Agasthya were twice born! Sage
Srī Pulasthya was elder brother to Vasishta and both were mind-born sons of Srī
Brahma. Sage Srī Visrawas’ elder brother
was Srī Agasthya and both were the celebrated sons of Srī Pulastya. Srī Visrawas’ illustrious sons were Srī
Kubera and Srī Rāvana!
Due to mutual curses of
Srī Vasishta and King Nimi, both dies.
The Vasishta and Agasthya of Rāmāyanam were of their second births and younger
than Srī Rāvana! In both births,
Vasishta was elder than Agasthya. They
were not born from the same pitcher! A
curse made Vasishta discard his body but what made Agasthya to die and take
rebirth from a pitcher?
Being the brother of
Visrawas, Agasthya was never amicable with Visrawas or any of his other
siblings. Agasthya was sent out
descending to a downward course from attending the wedding of Lord Siva and Srī
Pārvathī. It was not to balance the
overcrowded north gracing the auspicious occasion of Pārvathī and Parameswara’s
marriage in Srī Kailasam and less crowded south presuming the earth to be flat
that Agasthya was sent southwardly! It
was due to the sin that Agasthya committed by marrying his own daughter Lopāmudrā!
Agasthya was a loner
and never obeyed the wise. As a result,
he devised his own ignorant ways. He
often justified his incest by citing his grandfather Srī Brahma without having
the ability to realise the truth of the divine relationship of Srī Brahma and
Srī Saraswathī. Srī Brahma’s marrying
his daughter Srī Saraswathī is validated by Srī Saraswathī’s marrying her son
Srī Brahma! Srī Brahma and Srī Saraswathī
mutually create each other! Without
comprehending the ultimate mutuality of the Brahma and the Brahmī, Agasthya
mimicked the divine couple and fell into abyss!
Before melting Srī
Kailasam, Srī Dhasānana melted his paternal uncle Agasthya in a duel that Agasthya
roused. Agasthya was envious of Dhasānana’s
achievements. With paternal affinity,
Dhasānana wanted to cleanse Agasthya.
During the never returning course downwards, Agasthya made lots of mess
on the way by cursing his victims and disturbing the tranquillity on the way
thus heaping sin after sin!
Dhasānana’s music
pulled Agasthya towards him. Agasthya
came to Dhasānana and tried to disturb his worship of the Nādhabrahmmam in a serene
place. Like the meaning of his name
which is mountain-thrower, by misusing his yogic powers, Agasthya pelted huge
rocks at Dhasānana but the latter continued to remain immersed in his musical
worship. All the rocks piled upon Dhasānana’s
impenetrable aura like a mountain but the music reverberated in the gaps
between the heaps of rocks. To seal the
gaps, Agasthya grew gigantically and embraced the sudden mountain! Dhasānana’s music melted the mountain heap
and along with it Agasthya also melted and died! Agasthya’s wife Lopāmudrā followed him and
merged with the molten lava!
The same music
segregated and made the melted Lopāmudrā into a lively pitcher, collected the
molten Agasthya into it duly sealed with a cap and holder made of the melted
rocks! The eternal music of Dhasānana
incubated Agasthya and caused his rebirth in the pitcher after some time! The pitcher grew along with Agasthya as
foetus first and as infant later and accommodated suitably. It breathed along with the kid like a mother! Dhasānana’s lingering music was the only food
that flourished both of them! When the
unceasing music stopped after some time, Agasthya emerged out of the pitcher
like a fully grown dwarf and held the pitcher always in one of his hands! Agam also means uterus and Hastham means hand
which gave new meaning to the name Agasthya of his new birth!
In this way, Dhasānana
cleansed Agasthya of his sins and balanced the marital relationship between
Agasthya and Lopāmudrā like that of Srī Brahma and Srī Saraswathī. That is, if Agasthya is her father, then Lopāmudrā
is his mother! Dhahrāgni is the name of
Agasthya referring to his sojourn in the pitcher from molten stuff to foetus to
child to grown dwarf till his emergence out of it!
Male is blood-related
to Female excluding spousality by three ways, viz., Mother–Son, Father–Daughter
and Brother–Sister. Brahma and Brahmī
are three-way related and thus are the ideal couple whose marital relationship
is perfect and complete! They are
siblings as they are split from the Brahmmam as well as parent to each other!
Siva and Sakthī are
two-way related barring Father–Daughter relationship! Apeethakuchāmbal (Unnāmulai Amman) and Arunāchaleswara
Swāmy (Annāmalaiyār) are siblings! Ādhiparāsakthī
and Siva are Mother–Son related!
Vishnu and Māyā are
one-way related with Father–Daughter relationship!
The pairs Brahmmam–Om
and Brahma–Brahmī are complementary to each other as the pairs Vishnu–Māyā and
Siva–Sakthī! The sibling pairs are
Brahmmam–Māyā, Vishnu–Sakthī, Siva–Brahmī and Brahma–Om!
↓Divine
Couples–Relationships→
|
Mother–Son
|
Father–Daughter
|
Brother–Sister
|
0. Brahmmam–Om
|
X
|
X
|
X
|
1. Vishnu–Māyā
|
X
|
√
|
X
|
2. Siva–Sakthī
|
√
|
X
|
√
|
3. Brahma–Brahmī
|
√
|
√
|
√
|
Others
|
|||
Ganesha–Pārvathī
|
√
|
X
|
X
|
Pithrputhra–Puthrimā
|
√
|
√
|
X
|
Thus Agasthya and Lopāmudrā
have Father–Daughter and Mother–Son relationships. In order to be on par with Brahma who is
three-way related, Agasthya later tried to contain in his pitcher Saint
Kavera’s daughter Kāverī who was said to be Lopāmudrā’s reincarnation but Lord
Ganesha in the form of a crow slipped Kāverī prematurely out of the pitcher and
let it flow as Dhakshinagangā in the southern region for the benefit of the
world! Agasthya and Lopāmudrā are called
Pithrputhra–Puthrimā!
Srī Gaurīputhra Ganesha
misconstrued to think that his mother Pārvathī would be his ideal wife by
following the example of his father Siva who married Ādhiparāsakthī! To cleanse and balance the sin, Srī Ādhiparāsakthī
had to take birth after birth, as Sathī, Pārvathī, Ardhanārīswarī, etc., and
became Srī Sivī, the apt spouse of Srī Siva!
Srī Ādhiparāsakthī
created out of her third eye Brahma first and asked him to marry her but Brahma
refused citing that she was his mother!
She burnt Brahma from the flames of her third eye! She next created Vishnu and asked him to
marry and Vishnu replied the same as Brahma and met the same fate! Finally, she created Siva and asked him to
marry her. Siva observed the fuming
ashes beside him which were of his elder brothers. Siva agreed to Srī Ādhiparāsakthī’s proposal
on the condition that she should give her third eye to him.
Srī Ādhiparāsakthī
eagerly gave Siva her third eye but Siva soon after burnt her with his recent
third eye! With the same eye, he
recreated Brahma and Vishnu from their respective ashes. Siva then split the ashes of Srī Ādhiparāsakthī
into three and reincarnated them with the help of his third eye into Srī Kriyāsakthī,
Srī Ischāsakthī and Srī Gnānasakthī!
With these, Siva could
not be adjudged to be the father of Srī Ādhiparāsakthī or the rest of the
others who were restored to life or refashioned to life! Srī Ādhiparāsakthī was not a fool to give her
third eye to Siva without envisaging the future course. Though it seemed that Siva burnt Srī Ādhiparāsakthī’s
body, she remained alive and omniscient in her third-eye form!
Henceforth, all that
Siva recreated were attributed to Srī Ādhiparāsakthī alone and none else! As a result, except Father–Daughter
relationship, Siva could not complete the three-way relationship with his
spouse Sakthī to match the three-way related Brahma–Brahmi!
To prove that Pārvathī
was none other than Srī Ādhiparāsakthī, she had to repeat the latter’s prowess
of creating the trinity at least for once and as Srī Ādhiparāsakthī created
Brahma first, Pārvathī created Brahma’s form Sri Ganesha first! Actually, Ganesha had no intension to marry
and to avoid it he pretended to pose as if he would marry similar to his father
Siva! As Ganesha is Srī Brahmmaswarūpam,
he remains celibate as a Brahmmachāri!
To validate Ganesha and Brahma to be the same, as Siva plucked Brahma’s
fifth head, he also beheaded his son Ganesha’s head!
Srī Siddhī as Ichchāsakthī
and Srī Bhuddhī as Gnānasakthī married their associated male form Kriyāsakshi as
Srī Ganapathī or Srī Gajānana! As
happiness prevails where these three energies pervades, Srī Santhoshī, their
beloved daughter, as Srī Siddhībhuddhīganapathiputhrī took birth! But Srī Ganesha’s marriages with Siddhī, Bhuddhī
or Ashtasiddhīs are misapprehensions as his begetting children, viz., sons,
Shuba and Lābha and daughter Santhoshī! Srī
Vināyaka ever remains a bachelor like Srī Brahma’s four Mānasaputhras, the
eternal kids, Sanaka (ancient), Sanāthana (eternal), Sanandhana (joyful) and
Sanathkumāra (ever young)!
Agasthya has always
been grateful to Rāvana for Rāvana’s causing his purified rebirth! The soft music that Rāvana as Dhasānana
created to feed and revive Agasthya in the pitcher imbued in him the knowledge
of the Thamizh Language! In gratitude,
Agasthya dedicated his autobiography entitled ‘Agasthiyam’ to Srī Rāvana!
In Vālmīki’s Rāmāyana,
Agasthya is falsely portrayed as an archenemy of Rāvana. Every action of Agasthya after his rebirth
has been inspired by Rāvana and in favour of Rāvana’s divine mission of
cleansing the erring gods and the alike!
As Vālmīki’s Rāmāyana builds its theme on false premises by justifying
the blunders of the gods, especially, Vishnu, it deviates from the truth, ends
in obscurity and succumbs to the contradictions it fosters!
As a typical example, Vālmīki’s
Rāmāyana depicts Agasthya initiating Srī Rāma in the warfront with his ‘Srī Ādhithya
Hridhyam’ for success. These slokās
invoke Srī Sūrya, of whose lineage, Rāma was said to have hailed from, seeking
courage and power to win in the battle against Srī Rāvana! Vālmīki seems to have conveniently forgotten
the fact that Rāvana had conquered all the Navagrahās that controls our
destinies very long ago when he commenced his adventure and put them as steps
leading to his throne! Srī Rāvana even
tied Sūrya’s son Yama the death god to one of the pillars in his boudoir. How could a tamed Sūrya help Rāma defeat the
invincible and immortal Rāvana?
Srī
Rāma wondered at Srī Rāvana and his skills at warfare and observed in awe to
himself that Srī Rāvana was a combination of Brahmmarudhra! Actually, Srī Rāvana is a combination of
Ayaharahari! Srī Rāvana is more Vishnu
than Srī Rāma! Srī Vishnu’s Avathāram
enshrined in Srī Rāvana is a colossal of perfection tending to completeness
whereas the same is otherwise in the case of Srī Rāma!
Srī
Rāvana’s divine mission was to liberate Srī Siva from Halāhalam and Srī Vishnu
from Kālakūtam! Kālakūtam was the
concentrated poison that came out when churning of poisonous-ocean (Pāzhkadal)
to obtain Amrutham was carried out by two rival clans for the first time! Srī Ādhisesha was the churning rope and Mahāmeru’s
son Sumeru, the giver of all good fortunes, Lakshmi, was the churning rod used
for the first Samudhramathanam!
Srī
Vishnu drank all of the Kālakūtam that Ādhisesha emitted prior to the emergence
of Amrutham! The thick poison got hold
of all of Vishnu and about to possess his heart and to curb its fatal course,
Srī Vishnu enshrined in his heart his recent spouse Srī Ādhilakshmī known as Srī
Sumodharī or Sumāyā, an incarnation of Māyā, who had just emerged along with
other by-products of the first Samudhramathanam!
Due
to the spread of Kālakūtam in all of Vishnu, he was known as ‘Neelākāram!’ Unable to withstand the ill effects of the
drunken dense poison, Vishnu bluishly reclined on its emitter, Ādhisesha! It was this poison inflicted Vishnu that
Brahma’s four Mānasaputhras ousted out of his primal abode Srī Vaikuntam to
stay in the poisonous-ocean in the south pole and await doing Thapas inclined
on Ādhisesha as bedstead for liberation!
During
the second Samudhramathanam, Siva drank the Halāhalam that Srī Vāsuki emitted
prior to the emergence of Amrutham!
Siva’s consort Srī Sathī Devi gripped Siva’s neck and retained the Halāhalam
in the throat which made the neck region to turn into blue and due to it Siva
was called ‘Neelakantam!’
Whoever
drank the deadly poison was entitled to take as spouse the ever-living form of
the Amrutham emerging with it, viz., Srī Amruthī, Srī Amruthā, Srī Sudhā like
Srī Sumodharī in the first Samudhramathanam and Srī Mandhodharī in the second
Samudhramathanam! Srī Sumodharī is named
after Srī Sumeru and Srī Ādhisesha from whose rubbing stomachs she emerged! Similarly, Mandhodharī is named after
Mandhara and Vāsuki from whose chafing stomachs she emerged! The churning rod used in the second
Samudhramathanam was Sumeru’s brother Mandhara and the churning rope was Srī Ādhisesha’s
brother Srī Vāsuki! As Neelākāram
reclined on the bed of the originator of the ‘Neelam’, i.e., poison, Ādhisesha,
Neelakantam encircled his neck as tie with the originator of the ‘Neelam’, Vāsuki!
As
Siva and Sathī were very fond of each other, they later gifted Srī Mandhodharī
to Srī Dhasānana by arranging their marriage through Srī Mandhodharī’s foster
father the divine architect Srī Maya!
Srī
Vishnu took many Avathārams and took over the roles of Srī Brahma and Srī Siva
and created massacre and mess as a result of the Kālakūtam that he drank! To cite few, there is no justification yet to
defend his Parasurāmāvathāram’s slaughtering of almost all the Kshathriyas, the
foul-plays that Srī Vishnu enticed in his Mohinyavathāram and the ruthless
inferno that reduced all the sixty thousand sons of King Sagara into ashes
which emanated from the eyes of his Kapilāvathāram were the aftermath of
Kālakūtam’s effect on Vishnu!
At
the crest of all his blunders, due to the presence of still more traces of the
Kālakūtam, in order to justify them, Vishnu’s Vyāsāvathāram, made the fifth
Vedha of Srī Brahma–the pivotal Pranavavedha, inaccessible to the aspirants and
corrupted some of the available divine knowledge into Vishnu-centric to the
extent of replacing the Pranavavedha with the irrelevant disorderly mess Mahābhāratham
which ought to have been the story in praise of the glory of Srī Dhevavratha,
i.e., Srī Bhīshma, with the relevant name, ‘Mahān Bharatha!’
Similarly,
Srī Siva had to lose his beloved wife Srī Sathī owing to the presence of the
Halāhalam in his throat! Siva had to cut
the head of his own son Ganesha due to the Halāhalam that he drank! He also overburdened himself by doing the
tasks of Srī Brahma and Srī Vishnu unsuccessfully!
Srī
Brahma is always concerned whenever his bosom tools, Siva and Vishnu, will go
astray to suffer of such venomous poisons!
In answer to his prayers of his supreme source Srīmadh Parabrahmmam, the
phenomenal boon in the form of Srī Rāvana has been bestowed for the benefit of
all and especially, the mankind as well as the divinekind!
The divine missions of the
invulnerable Srī Rāvana are continued to not only aim at curing the trinity
from the clutches of the Kālakūtahalāhalam or any similar threat in the future
but to enlighten all souls to ever remain perfect completely!
—S.
Maheshkumar.
{Composed on 24th August 2014 at 11 AM, Indian Standard Time.}
