kaisika mahathmyam vyakhyanam few doubts

[Guest guest]

Dear all

Kindly accept adiyens humble pranam

Adiyen have some doubts in the vyakhyanam of kaisika

mahathmyam. As adiyens knowledge in tamil is less, and

manipravalam is zero, kindly learned members, help me

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.

Q2. in the vyakhyanam of slokam 10

“munpu neerum namaum kurunkuTiyAka kaTTiyiruntha

asramatthile”, kindly help me with the aithihyam

mentioned in the words, “kurunkutiyaka kattiyiruntha

asramam”

Q3. in the vykhyanam of slokam

Thatha sahaH padmapathrAxaH xvapAkam prathyuvAchaH

yadyEvam niScayathatha svachithE asthu gamishyathaH

swami says, “sathyatthai rakshikka kkataven entru

sonnapatiyale priyappett, amalankalaka vizhikkum

enkirapatiye………”

what is the meaning of “Amalankalaka vizhikkum” is it

from azhwar pasuram?

Q4. in the final slokam, in vyakhyanam swami says

“athmanubhavam pannikkondiruppar kanum” what is the

deeper meaning of that. In a direct sense,

athmanubhavam is kaivalyam but then it will not match

to the context because, in the concluding parts, swami

uses the word “periyavITu” several times. Kindly help

Kindly pardon me for the mistakes in the mail

 

Adiyen rAmAnuja dAsan

Sreekanth

 

AzhwAr emperumAnAr jIyar thiruvaTikaLE SaraNam

 

 

 

 

 

 

[Guest guest]

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

[Guest guest]

srImathE rAmAnujAya namah

srImathE anantArya mahAguravE namah

srImathE vara vara munayE namah

 

 

dear devotees,

 

srI sreekanth had asked the following questions on kaisika purANam.

I have tried to answer his doubts. As always all mistakes are mine,

and mine only, and anything good is attributable to my AchArya.

 

-----

Q2. in the vyakhyanam of slokam 10

"munpu neerum namaum kurunkuTiyAka kaTTiyiruntha

asramatthile", kindly help me with the aithihyam

mentioned in the words, "kurunkutiyaka kattiyiruntha

asramam"

------------------

The words "kurunkutiyAka kaatyiruntha aasramam" refers to the sthala

purANam of this divyadEsam. When our Lord took varAha avatAra, it is

said that He stayed in this place along with pirAtti in a small hut

(kuRun kudil), and hence, the name for this place is

thiru-k-kuRun-kudi. Also, since the Lord stayed in a small hut

(i.e. kuRungalaaga), in a small form than the big boar, this place is

called thiru-k-kuRun-kudi. This slOka refers to this itihya. (the

Lord is narrating the happenings to pirAtti, and in this slOka,

refers to "when You and Me were here in a small aasramam..." while

recounting the nampAduvAn incident).

 

--------------

Q3. in the vykhyanam of slokam

Thatha sahaH padmapathrAxaH xvapAkam prathyuvAchaH

yadyEvam niScayathatha svachithE asthu gamishyathaH

swami says, "sathyatthai rakshikka kkataven entru

sonnapatiyale priyappett, amalankalaka vizhikkum

enkirapatiye………"

what is the meaning of "Amalankalaka vizhikkum" is it

from azhwar pasuram?

-------------

amalam means flawless.

 

Here, amalangaLaaka vizhikkum refers to nammAzhvAr's

eyes! This comes from the thiruvAymozhi pAsuram

in the ivaiyum avaiyum thiruvAymozhi (1.9.9). This pAsuram is

 

"kamala-k-kaNNan en kaNNil uLLaan kaaNban avan kaNgaLaalE *

amalaNgaLaaga vizhikkum aimpulanum avan moorththi*

kamalaththayan nambi thannaik kaN nudhalaanodum thORRi*

amalath theivaththOdu ulagam aakki en neRRiyuLaanE"

 

In this thiruvAymozhi, AzhvAr tells us about how the Lord

gave him paripoorNa anubhavam by coming into each one of AzhvAr's

body parts. First, the Lord comes near AzhvAr, then He climbs

and sits on nammAzhvAr's hips, then on nammAZhvAr's heart,

then his shoulders, then his tongue, his eyes, his forehead etc.

{Please see the translation for the introduction to this

thiruvAymozhi from svAmi aNNangarAchariAr's works in this post

ramanuja/message/5211}

 

In this pAsuram, nammAzhvAr sings in the first two lines about

how the Lord is in his eyes, and is also all the indriyAs for

nammAzhvAr.

 

kamala-k-kaNNan en kaNNinuL uLLAn - the lotus eyed Lord is in my eyes

kANban avan kaNgaLaalE - I see through His eyes!

amalangaLaaga vizhikkum - He graced me such that all my sins and

undesirable things like agnyaanam went away - hence I can see

Him in all clarity.

aimpulanum avan moorththi - all the 5 indriyAs now became under

His control

 

This is quoted by bhattar in the context of him saying that the

Lord showered grace on nampAduvAn similar to what He did for

nammAzhvAr

 

------------

Q4. in the final slokam, in vyakhyanam swami says

"athmanubhavam pannikkondiruppar kanum" what is the

deeper meaning of that. In a direct sense,

athmanubhavam is kaivalyam but then it will not match

to the context because, in the concluding parts, swami

uses the word "periyavITu" several times. Kindly help

Kindly pardon me for the mistakes in the mail

----------------

 

Here, AtmAnubhavan cannot be interpreted directly; because bhattar

says "soozndhirundhu Eththuvar pallANdE enRum Ethat saama gaayannAsthE

enRum sollugirapadiyE namakkup pallANdu paadik koNdu aatmaanubhavam

paNNik koNdu iruppaargaL" - i.e. They will enjoy the AtmAnubhavam

while praising Me as told by "soozhdirundu Eththuvar pallANdE" and

"Ethath saama gaayannaastE" -

 

Clearly, the saama gaanam and the pallANdu singing for the Lord

happens in srIvaikUNTam only; Moreover, the state of kaivalyam is

one where the enjoyer enjoys himself - i.e. the soul enjoys

itself - not the Lord. Hence, the word AtmAnubhavan cannot be

interpreted as kaivalyam given what bhattar describes. Hence, we have

to interpret AtmAnubhavam here as the anubhavam that is the true

nature of the AtmA - i.e. uninterrupted devotional service to the

Lord; {We cannot even say that it is the "enjoyment" by the soul of

uninterrupted devotional service, because the enjoyer is always the

Lord}.

 

AzhvAr emperumAnAr thiruvadigaLE saraNam

 

srI thirumalai anandAnpiLLai krishNamAchAriAr thiruvadigaLE saraNam,

 

adiyEn madhurakavi dAsan,

varadhan