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re: some thought on "parasurama"

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Krishna Kalale • April 5, 1995 


In Sam rengi's article is included this following paragraph :

> This is anoter classical example that no one
> is exceptional to the Karmic cycle, and Bakthi yoga can relieve one from the
> adverse reaction due to one's bad karma's. I invite some comments and am
>interested in knowing any other such karmic references of HIS Avathaarams.


This is against the principles of visistadvaita.  and such references which
sam rengi has quoted are typical examples of a major flaw of deriving 
philosophical tenets from puranas.  According to visistadvaita and even
other systems to some extent,  Srimannarayana is exempt from all karmas
even in his avataras.  He is not bound as we are.  The concept of avatar
has to be very seriously studied (atleast some 10 hrs of reading different
shastras!)  before getting into conclusions.  Avatar is a human or animal
incarnation which is done for some purposes - "punishing of wicked" and
"protection of the pious", for instance.  During these avatars normal 
conclusions should not be resorted to.  All philosophical doctrines should
be derived from "prasthana traya" only.  ie. bhagavadgita, bramhasutras and
vedas.  NOte that Naalayira divya prabandham, though considered as on par
with vedas cannot stand as a valid testimony in any inter scholastic debate.

But, since naalayira divya prabandhams are divine experiences of alwars, they
have been found to corroborate vedic truths on the basis of experiential
evidence, and hence openly embraced by visistadvaita system.  Thus visistadvaita
system is known as "ubhaya vedanta"  or two-fold vedanta.  

First of all durga purana is not in the list of satvic puranas as enumerated
by veda vyasa in mahabharatha.  So conclusions should not be done from them.

The satvic puranas are to a large extent taken as authority.  Please see
vedartha sangraha of ramanuja for details.  But the bottom line is do not
conclude vedantic details from puranic evidence.  

similar pranks are done by several people in fighting about siva-narayana
issues quoting from puranas and even upanishads which are not taken as 
valid by any vedantin - dvaita, visistadvaita or advaita.

Krishna

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>From RENGI@VAX2.CONCORDIA.CA Wed Apr  5 13:45:37 1995
From: RENGI@VAX2.CONCORDIA.CA
Date: Wed, 05 Apr 1995 09:26:09 -0500 (EST)
Subject: some thought on "Parusu Rama" Avataaram
To: prapatti@srirangam.esd.sgi.com
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 I read the classical reference by Mr.Dileepan on this avathaaram, from 4000.
 I have not read the Sriman Naaraayanaa puraanam in complete. But my mind
 goes after certain classified information on meditation and references to
 such in each puraana I read. In Durga puraanam, it is mentioned that Lord
 "Parasu Raman",tough being an Avathaar of "aathimoolam" has to worship 
  Durga for for certain relief. ie After accomplishing his mission destroying
 shathriyaas all over, he felt that he still was followed by the cures "Maatru
 Banga Betham". ie He hacked his mother as perhis father's advise but then 
 got her own life back as a boon from his father. The action of hacking his
 own "life giver" was not nullified by the getting back the life. ie Even
 the Lord was bound by that Karma or that "action-reaction cycle" and so he
 sought the blessings of "Kanaka Durgha" (HER temple is in AP) by doing a severe penenance for years and finally got her blessings and was relieved from his
 "Karma" on "Maatru Beda bangam". This is anoter classical example that no one
 is exceptional to the Karmic cycle, and Bakthi yoga can relieve one from the
 adverse reaction due to one's bad karma's. I invite some comments and am
 interested in knowing any other such karmic references of HIS Avathaarams.
  Sorry for some typos, my key board is old and I typed it on line. I shall
 type and proof read nextg time. Bear with me
  Sam Rengi


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