ParasuRaama avathaaram

[Guest guest]

On Jan 3, 2:30pm, Parthasarati Dileepan wrote:

> Dasavatharam

> Among the south Indian 10, I am more puzzled with

> Parasu Raamar than some of the others. Is the concept of

> implicit obedience to father the main contribution of this

> avatharam? Was he an avaathaaram only until his

> encounter with Sri Raamar? This must be so as he was

> unable to defeat Bheeshmar later. Would that not make

> him less than the other avathaarams?

 

Parasuramaa is also referred as "parasurama muni". Since evidences from non

satvika purannams are not accepted for a clarification in our tradition, I

donot wanna quote in detail on his on HIS "penance" referred in kanaka durga

puraanam. I see that this avatharam being referred as "muni" in many citations

(non satvic puraanaas) and also as one of the seven siranjeevi (ie existing in

this form for ever ?), is inadequately explained or analysed in our satvika

puraanaas (according to my little knowledge) . But for a moment if one has to

assume that these references carry some meaning accepatable to our position as

Naraayana is the supreme in his original form and as well during his

avathaarams (of course not the meaning implied in the non satvic puraanaas as

subservient) , then these also brings additional "meaning" (actually one can

independantly analyse and derive meanings that are accepatable to

srivaishanavaas) and purpose for this avathaaram. I feel that Lord

parasuraamaa's penence has significant messages for us as an additional

purpose of this avathaaram.

 

I happened to post an article last year on parasurama's penance seeking relief

from "maatru beda bangam". Some other member of the group drew reference to

ramaa's worship of shivalingam at rameswaram as a supporting argument for

possibility of a penance by an avathaaram . Though I had provided an analysis

at that time on this quote using karma theory, I am convinced eversince that

avathaarams are not subservient to anyone and are neither bound by karmas. Sri

Krishna Kalale explained why and I am convinced. Since Mr. Dileepan touched on

this avathaaram and its purpose I want to know of any clue as to why

parasuraama avathaaram is also referred as parusurama muni besides his "clan".

 

There are several avathaarams of Lord vishnu that took place

(including, hayagreeva) within a kalpa. But the ten avathaarams mentioned by

Swami Desikan are popularly called dasaavathaarams and the selection and

grouping must have special significance for each avathaaram individually first

and as a group together also. Swami desikan is considered the avathaaram of

kausthuba maNi of thiruvEnkadamudaiyaan. His verses were expressed when Lord

hayagreeva sits in his tounge. References to dasaavathaara sannithi quotes

that the "moorthis" appeared as suyambu and as per the "request of aazhwaar. If

the divine experiences of swami desikan and aazhwaar are respected, then one

would never tend to include budhdha in the list. I feel that adding buddha to

this list of "selected ten" , is a later day effort to consolidate eastern

philosophies and that the resulting effort is a not a valid theory as they

contradict each other in many ways. (We draw support from vedas for param

purusha as naraayanaa and budhdha's philosophies difer vedas).

 

Sampath Rengi

[Guest guest]

Dear Sri Sampath,

 

Thanks for the clarification. Much that I would like to avoid replying

and extending the discussion, I am giving in to the pressing need for

a clarification from my end. I still am not going back on the opinion

about how hot the contents of your mail were. I was pissed off that a

mere mention in the passing about another deity can create so much

controversy. I thought discussions were just discussions - not a

vivaadha stage. The fact that a person becomes a prapanna and worships

Divya DampathIs alone, does not automatically confer the right to

criticize or evaluate in rational terms other moorthIs. This is what I

meant by groupism. We can avoid such parochial exercises by resorting

to the following (this is my personal opinion):

 

1. Discuss the kalyaana gunaas of para, vyooha, vibhava or

archaavathaara forms of interest to Sri Vaishnavism or indulge in

philosophical musings about the greatness of our sampradhaayam (of

course, without resorting to any bigotry or scandalous remarks about

other belief systems or philosophies). Discuss about

Azhwaraachaaryaas.

 

2. Discuss all literature and fine arts (music in particular) relevant

or could possibly become relevant to our sampradhaayam. This is neat

fun. Also because it is said "Kaavya Shaasthra VinOdhEna KaalO

Gachchathi Dheemathaam".

 

3. Discuss other issues of general interest to the group such as the

Thondar Kuzhaam charter and activities, 108CD project, contributing

articles and photos etc.

 

4. Discuss about how members living in geographical proximity can find

some time to meet each other on special vaishnavaite occasions.

Nothing else can make the clock slower. It is such a treat. Trust me.

 

5. Provide information about Jayanthi celebrations, traditional

festivals, pravachanams, or seminars on our sampradhaayam here in the

U.S or elsewhere in the world and the participation and experiences of

our group members.

 

It is one thing to bring new and interesting topics for general

debate. But it is another thing to do it at the cost of disinformation

about the topic in question. For example, a person cannot be devoted

to Lord Krishna like Bhaktha Meera and also discuss the rationale

behind the avathaaram like a dhraavida kazhagam enthusiast. In these

cases atleast, it must be "Vachchaa kudumi sarachchaa mottai". It is

better to take a stand, even if it is wrong. But again, taking a stand

does not mean being unreasonable or prejudiced.

 

If my writing, now or earlier, has offended anyone, I apologize for it

unconditionally. Henceforth, I will correspond only on topics I

promised I will be committed to.

 

Gnaanasyaabharanam Kshamaa (Forgiveness is the ornament of Wisdom).

 

Daasasya DaasyOham,

 

Dilipan.