Guest guest Posted December 2, 2008 Report Share Posted December 2, 2008 213. guruh, guruthamaH These two namas are considered as one and refersto Matsyavathara. Yathaa mahaamathsyah ubhe koole anusancharathi poorvam cha aparam cha- Brhd.Up. Vedas being immersed in the ocean , Wisdom and Dharma submerged in adharma due to the absence of the guidance of the Vedas require Divine Grace in the form of pure intellect sarvajna which is represented by Mahaamathsya the Great Fish, which becomes all pervading, sarvavyaapi, in order to protect Dharma and Vedas. When the intellect is limited it is full of doubt and confusion, running here and there like a small fish swimming alternately between the two banks of the river. But the same intellect, when it becomes all pervading, being established in Brahman, Absolute Reality, is firm and unaffected by the cross currents of samsaara, transmigratory existence, Mahaan chaasau mathsyascha naadheyena srothasaa ahaaryah and saves the world from destruction. The Lord saved the Vedas and instructed Brahma on the Vedas and hence he is the foremost of the preceptors,guruH guruthamaH 214.Dhaama sa veda ethath paramam brahma Dhaama yathra viSvam nihitham bhaathi Subhram-Mund.Up The man of realization knows the supreme Brahman whom the world is based and who shines brilliantly. The Lord as Mathsya carried the wolrd in the form of seeds of all beings at the time pralaya. He shone as the supreme light in the darkness of deluge.dhaDhaathi yathra ithi Dhaama, meaning sThaanam or abode. 215.sathyaH sathsu saaDhuH- In Mathsyavathara the Lord was good to sath pirushas like manu. The word sathyam means existence , truth, goodness etc.the Lord is `sathyasya sathyam,' because He is the reality behind everything. `Sathyam jnanam anantham brahma,' says the upanishat. In Gita Krishna says, `sadhbhaave saaDhubhaave cha sadh ithyethath prayujyathe; praSasthe karmaNi thadhaa sath sabdhah paarTha yujyathe,' meaning, the tern m sath is used in the sense of existence and goodness and it is also applied to an auspicious action. 216. sathyaparaakramaH sathyaH avithaThaH paraakramaH, sThiraparaakramaH One who is invincible. This has reference to the killing of Hayagreeavasura who took the Vedas when Brahma was supposed to be sleeping and hid them under the sea. Lord Vishnu assuming the form of a large fish retrieved them. 217.nimishaH After directing every entity according to its guna, dharma and svabhava, attitude, nature and character , The Lord makes them excel in various ways.niyamya mishathi ithi nimishaH. It also means closing the eyelids.The Lord closes his eyes towards the enemies of His devotees which means that His glance is not benign towards them. mathsyo api nimisha lochanaH. Even in mathsya roopa He closes His eyes, meaning, even though the fish do not have eyelids the Lord is sadi to close His eyes g figuratively. 219.animishaH sathsu na nimishathi- His glances are always falling on the good. He is also ever watchful of His devotees. The fish is supposed to look at the yougones and they get their nourishment. 222.sragvee srag means garland. Even as the mathsya the Lord is wearing the vyjayanthi mala which denotes His parathva, the supreme nature. Vyjayanthi garland is supposed to consist of the five thanmathras, namely the subtle elements, namely, sound,touch, sight,taste and smell. Vedanta Desika in his yadhavbhyudhaya uses an epithet vyjayantheevibhooshaNam in the mangalasloka of the epic. Commenting on this Appayyadikshitha explains it thus: vyjayayanthi which normally means garland of forest flowers also implies bhoothathanmaathra adhishtaana devatha the divinity behind the elements. The vanamaala here is the maya of the Lord which He wears like a garland in His manifestations. This indicates that Krishna is the Parabrahman who is the cause of this universe created out of His own Maya. The Paravasudeva is referred to by this epithet. 223.vachaspatih The Lord of speech. The Lord gave out the Vedas to Brahma in Mathsyavathara.Also He is vaachaspathi because He governs the speech of all by being inside as the antharyami. 224 . udharaDheeH The omniscience. sarvajnanthva is denoted. Udhaara means generous or abundance. He is the jnanasvarupa which the term mahaamathsya denotes as explained earlier. 225 agraNeeH agre nayathi ithi agraNeeH. It means the one who guides. As mathsya the Lord led Manu and others to a higher place.Also he is agraNee becasuehe leads the devotees to an exalted place. prakrshtam padham nayathi 226.graamaNeeH boothagraamasya nethrthvaath- As mathsya the Lord led the whole host of beings to a safe place. He is graamaNee also because He is the leader of the hosts of nithya suris. 227. Sreemaaan Srayathi ithi SreeH Denotes transcendental glory and overlordship.The Mathsya murthi had lotus eyes, mathsyah kamalalochanaH and the beauty of His form showed that he was none other than the sriyaH pathi, Sreemannaarayana. 228. nyaayah He is the logic behind any argument and He is just.He does everything proper for His devotees and also sees that justice is meted out to the wrongdoers. He ensures that nothing harmg ful happens to His devotees and as Mathsya He led them to safety after giving proper instructions as to what they should do. 229. nethaa nayathi ithi nethaa. The Lord as amthsya led the beings to a higher place as He leads all His devotees to a higher plane.He leads the whole universe as their niyanthaa.he is the commander or controller. 230. sameeraNah thrilokyAm leeyamaanaayaam samvartaambasi vai tadhaa apsthaasyati nauh kaacit viSaalaa thvaam mayaa eerithaa(Srimadbhagavatham) In srimadbhagavatham in the chapter of mathsyavathaaraa the Lord says that when the three worlds will be n merged in the ocean at the time of deluge He will steer a large boat towards Manu and instructs him to get in with the seeds of all beings. Here the word eerithaa is used in tehs ense of moving or going.Sameerana is the word for wind because it constantly moves. The movement in Mathsyavathara refers to the lord moving in the waters to retrive he Vedas and also moving to steer the boat to tke the beings to safety. Sameerana taken in the sense of prana the nama means the one who is the life force of everything. Also the Lord control all movement and establishes everything in the same order for each kalpa. With this ends the reference to mathsayavathara. .. .. Quote Link to comment Share on other sites More sharing options...
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