I LIKED VERY MUCH THE FOLLOWING TIKA FROM "SHREE RUKMINISHA-VIJAYA". IT STARTS FROM SIMPLE SIDDHANTA ABOUT BHAGAVAN SHREE KRISHNA BEING "UNBORN" AND IN THE SECOND PART UNIQUE ACHINTYA BHAVAS OF SHREEMATI MAHALAKSHMI-DEVI ARE BEING EXPLAINED.
अजन्मनस्तस्य हि जन्मकाले
चराचरं तुष्टमभुत् किलेदम् ।
तथाहि तुष्तिर्भुवि कस्य न स्याद्
अदृष्टपुर्वस्य निरीक्षणेन । । ४ ४ । ।
हि - this is authoritative.
जन्मकाले चराचरं तुष्टं अभुत् किल इदम् - The whole Universe of animate and inanimate articles (Jada and Ajada Prapancha) became very happy and joyful.
तथा हि तुष्टिः भुवि कस्य न अदृष्टपुर्वस्य निरीक्षणेन स्यात्? - it is right. It is justified for the whole universe to become joyful, because in the whole world who will not feel happy on seeing a thing which was not seen at all earlier ? (Everyone will happy is the sure result).
अजन्मनः जन्मकाले - इति परस्पर्विरुद्भवात् अदृष्तपुर्वमिति भावः । - The sabda “अदृष्ट्पुर्वं” ("not seen earlier") is used, because, exfacie अजन्म and जन्म — no birth and birth are contradictory. To reconcile the same, this “अदृष्ट्पुर्वं”used.
“हि” - जननाभावस्य प्रमाणं वर्तते । - By the sabda ‘Hi’ it is shown that for Lord Shree Krishna there is no birth, it is supported by authorities ("Shree Bhagavad-Gita", 2-20): "For this Parama Purusha, Paramatma there is no birth and there is no separation of body from the jiva. For Him, the Swarupa and The Body are one and the same. When in the world, one hears about Sri Rama and Krsna taking avatars with bodies, how to explain?"
भुत्वा - He remains always with Rama and Krishna Rupas,
कदाचित् भूयः भविता - As per His Wish, He makes Them available to be seen by our eyes.
अजः नित्यः - He is always permanent. (This अजः नित्यः शाश्वतः may not apply to the body of jiva).
जीवस्य देहः But in case of Bhagavan Shree Krishna He and His Body are inseparable and are one and the same. All His Avataras and Rupas are Eternal and always exist. As per His will and discretion They manifest and become visible to the devotees.
पुर्वमदृष्टं = अदृष्टपूर्वं - Not seen earlier.
For MahaLakshmi when this sabda ("not seen earlier") is used by Her, it has to be very carefully understood. When Lord Shree Narasimha came out of the pillar to save the devotee Prahlada and when the devatas submitted to Her, to Him, when He exhibited anger from the worldly point of view, MahaLakshmi replied as:
“साक्षात् श्रीः प्रेषिता देवौः दृष्ट्वा तन्महदड्भुतम् ।
अदृष्टाश्रुतपुर्वत्वत् सा नोपेयाय शङ्किता । ।
Srlmad Acharya resumes us, by stating in the Nirnaya :
अदृष्टाश्रुतपूर्वत्वात् अन्यैः साधारणौः जनौः ।
नृसिंहं शङ्कितेन श्रीः लोकमोहाय नो ययौ । ।
When it is expressed by MahaLakshmi as “Not seen, not heard” , they are applicable to ordinary person only, but not to Her. She has seen earlier and is always that Mangala Rupa of Shree Narasimha. Only to delude the wicked, She did not go near to Him.
Then a further question may crop up, then for Mahalakshml if She has seen The Rupa earlier, then where is the question of तुष्टिः अपुर्वत्वेन ? How can She be happy as though not seen earlier?
This could be possible by His
अचिन्त्य ऐश्वर्य शक्तिः । ।
achintya aishvarya shaktiH | |
Cited from
"Rukminisha-Vijaya", First Sarga
by Tamraparni Subbachar Raghavendram,
Sri Madhva Siddhanta Onnahini Sabha,
Tiruchanur, 2007, pages 117-119
OCR and Sanskrit transliteration by Vishnudut1926
