SRĪ DHASĀNANEYĀVATHĀRAM

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.}