srImathE rAmAnujAya namah srImathE anantArya mahAguravE namah srImathE vara vara munayE namah srI sreekanth had asked a few questions regarding kaisika purANa vyAkhyAnam of svAmi parAsara bhattar. ----question 1-- Q1. in the pravesam of the vyakhyanam, when swami Is doing a deeper evaluation among the vibhava avatharas starting from "mathsya roopiyanavan varthai parththal?"ending with srikrishna vakyam piranthavannu thodanki kaivantha kalavile kanalampatiyayirukkum" can some one explain the deeper meanings in detail. Those passages are extremely beautiful, but adiyen finds, some word meanings hard to understand. --------------------------- The following is the context before the specific passage that srI sreekAnth is asking. svAmi parAsara bhattar provides an introduction (avathArikai) to his commentary on kaisika purANam. In the introduction, first srI bhattar says why the purANAs are very special among the accessories to the vEdas. Then, among the purANAs, he says that the sAttvika purANAs are very special. Then, of the sAttvika purANAs, the ones which the Lord Himself told is more special than the others. Then, of the all the statements that the Lord made in His various forms, svAm bhattar establishes that the statement made in the varAha avatAra is the most special. The passage that srI seekAnth requested translation for is in the above context of saying why the saying of the Lord in the varAha avatAra is more special than others. The following is a transliteration of the avathArikai, and my (very rough) translation of those sentences. As always, any mistakes in this parapharasing is mine only, and any good in it is due to the grace of my AchAryAs. maRRum ivanudaiya avasthaa visEshangaLil vaakyangaLaip paarththaal.. Moreover, if we consider the various statements made by the Lord in His different forms paramapada nilayan aruLich cheyyum vaarththai - paran vaakyamaagaiyaalE bandham illaadhaar kEtkumpadiyaai irukkum The words said by the Lord in paramapada (Lord Vasudeva, or parama pada naadan), since it is told by the Lord in paramapadam (paran), it is conducive to be listened to by those who dont have any material connections (one with no bandhu etc) {Varadhan's comments: Since in paramapadam, there are no relatives like mother, father etc, this is told} ksheeraabdhinaathan vaakyangaLaip paarththaal kadalOsaiOdE kalandhu arththa prathyaayakam aagaadhu. if we consider the words told by ksheeraabdhinaadhan, it mixes with the sound of the ocean, and the proper meaning of His words is difficult to get (diluted..) matsyaroopiyaanavan vaakyaththip paarththaal orukkaalum karai ERRam aRRavan vaarththai aagaiyaalE jaDASaya sambandham thORRumpadiyaay irukkum. if we consider the words of the Lord in the matsya form, since it is told by someone who ever does not reach ashore (fish!), it will seem illogical (or irrational) {varadhan's comments: "karai ERRudhal" is generally used by our AchAryAs to describe what the Lord does to us - just as a boatman safely takes passengers across the water, or rescues someone in water and takes him ashore, the Lord takes us ashore to srI vaikuNTam. If the Lord Himself is such that He can never reach ashore - a fish - then His words saying that He will take the souls ashore seems illogical} koormaroopiyaanavan vaarththaiyaip paarththaal gambeerar kalangavum sthirar bramikkavum, keezmai vidaamal irukkumavan sollum vaarththai aagaiyaalE mERkoLLum vaarththaiyaai iraadhu. if we consider the words told by the Lord in the koorma form, since it is told by someone who does not leave the bottom (He bore the mEru mountain on His back for churning of the ocean) in order to stir the strong and make the calm to be awestruck, it cannot be taken as the words that will save one.. srI nrusimhan vaakyam - kazhuththukku mEl orupadiyum keezh orupadiyum aagaiyaalE pradOshOdhithamaay irukkum The words of srI nrusimha, since He is one way above His neck, and one way below His neck, will have faults/defects srI vaamanan vaakyam - adiyiR sonnapadi anRikkE vishamapadamaay irukkum; ivvaLavum anRikkE kaviyaay iruppaan oruththan aLavilE kaNNazhivai udaiththaai irukkum. The words of srI vAmana, unlike the previously told ones, will be of a mischevous nature; even otherwise, for one who is a poet (nampaaduvaan), it will have the property of blinding his sight. {Varadhan's comment: I will have to clarify from elders on the second line}. parasuraaman vaakyam - parasudhaaraNam paNNi sarva avasthaigaLilum kshamai vittavan vaarththai aagaiyaalE prathyayam piRakkumpadi iraadhu the words of Parasurama, since He is One who wielded the axe, and since He renounced forgiveness, it wont induce belief or trust in the listener chakkravarthi thirumagan vaakyam - kapigaLOdE kalandhu puNya janabaadhaaparyanthamaai irukkum the words of chakkravarthi thirumagan, they will mix with the monkeys and will cause harrassment to the good and honest people {varadhan's comments: the translation here is a bit tricky; i will ask elders and modify later - it seems like svAmi bhattar is saying that since rama was with monkeys, and since monkeys cause nuisance for people, Rama's words, mixing with the monkeys, will seem to cause nuisance to the puNya janas - but I am not sure.. } balabhadran vaakyam - sara:sarOthassaalE thaazhap pOvAraiyum uthpaTha pravrttaraakkinavan vaarththai aagaiyaalE madhavikaaram thORRi irukkum. avvaLavanRikkE sudhdhavarNaNaai irukkach seidhEyum kalappai udaiyavan vaarththayaagaiyaalE visvasikka oNNaadhapadiyaay irukkum. The words of balabadra - {varadhan's comment: here also, I am a bit unsure, but this is what it seems like to me} - since they are the words of One who made those who are below water bodies to be visible clearly, it seems to assume imaginary properties. Even otherwise, even though He is of pure form, since they are the words of one with a plough (farmer!), they are not words that inspire faith. srI krishNan vaakyam - piRandhavanRu thodangi kai vandha kaLavilE kaaNalaampadiyaai irukkum KrishNa's words can be seen in His cheating right from the time He was born! kalki avathaaraththin vaakyam - varap pOgiradhu enRu irukkumadhu pOkki oruvarukkum kai vandhirukkum vaarththa anRu. avvaLavu anRikkE anumaaniththi aRiya vENdiyadaai irukkum The words of kalki avathAra - it is not words that has removed what was going to come to the soul, and gave fruits to that soul. Since it is not so, these words and their efficacy is something to be understood only through inference or conjecture. I will address the remaining three questions tomorrow. AzhvAr emperumAnAr jIyar thiruvadigaLE saraNam, srI thirumalai anandAnpiLLai krishNamAchAriAr thiruvadigaLE saraNam, adiyEn madhurakavi dAsan, varadhan Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam http://www.vedics.net Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/ramanuja/ <*> To unsubscribe from this group, send an email to: ramanuja-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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