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Ramanuja List Archive: Message 00063 Jan 2006

 
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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

 
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