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--- In Oppiliappan@xxxxxxxxxxxxxxx, Madhavakkannan V 
<srivaishnavan@...> wrote:
>
> SrI:
> SrImathE Gopaladesika mahadesikaya nama:
> 
> Dearest all,
> 
> Why do we exist? What is the purpose of life: what is
> the essence of saasthrAs? 
> Essence of All SAstra-s, as nicely mentioned by
> SrImath Azhagiya Singar... 
> 
> 1. Only SrIman-nArAyaNa & none other than
> SrIman-nArAyaNa, is the Supreme Reality.
> 2. Only SrIman-nArAyaNa & none other than
> SrIman-nArAyaNa, is the only Means to reaching the
> only Supreme Reality, SrIman-nArAyaNa.
> 3. Serving SrIman nArAyaNa is the only Supreme Goal.
> sir iam b.srinivas ucan tell that u gave my id or call to me 
09346654315waiting for u reply what purpose  for that

> That's all there is to know!
> 
> The Supreme Goal is to serve Sriya: Pathi Sriman
> Narayana at all times, in any condition, wherever the
> Divine Couple is.  It does not matter whether it is in
> Sri Vaikuntham or not. As Swami Sri Vedanta Desika'
> says in Sri Varadaraja Panchasat: vaikuNTha-vAse'pi na
> me'bhilAsa:
> I have no desire to even stay in Vaikuntha. The goal
> is then nitya-kainkaryam alone. It just so happens
> that while embodied, there are continuous obstacles to
> performing divine service.  Since there are no such
> obstacles in Parama-Padam, the state of liberation, we
> ask for moksha. But this is only to sub-serve the true
> goal of nitya-kainkaryam.
> 
> Sri Mani Varadarajan few years ago wrote as to why and
> what this service.. [I like reading it again and
> again? would like to share with you..]
> 
> Quote
> Why would an all merciful Lord would create a bunch of
> beings only to serve Him?  
> 
> This is a good question, but the premise on which it
> is based is 
> a mistaken one. First of all, we have not been
> *created* by the Lord.  We are ever existent, just as
> he is.  There was no creation of the individual, nor
> can there be any destruction.  So there is no question
> of God creating us to simply serve him.  It is
> realizing our inherent nature that dictates what our
> purpose in life is.  What is this nature, and what is
> this purpose?
> 
> Suresvara, one of the chief disciples of
> Sankaracharya, writes that all creatures naturally
> seek to avoid pain and increase their own happiness. 
> These are the incontrovertible facts of existence. 
> Unfortunately, most worldly happiness is fleeting,
> because we try to seek it from subsidiary things
> instead of going to the source of all happiness
> itself. The Upanishads teach us that the source and
> essence of all happiness is Brahman, i.e., God. 
> Nothing in and of itself causes happiness or sadness
> apart from Brahman; He, on the other hand, is the very
> embodiment of Bliss.
> 
> Since by nature we all desire happiness, why look any
> further than Brahman? This is what our sampradaaya
> teaches.  Serving the Lord fits in as we realize our
> essential nature as Jeevathmas- as seshaas [servants]
> of Brahman, mere instruments in his hands.  The
> service (bhavagat-kainkarya) results from a feeling of
> overwhelming love and a recognition of God's presence
> in all things everywhere, including the individual's
> very self.  Our acharyas have said that we regain our
> lost knowledge and bliss, potentially infinite but
> forgotten due to ignorance from time immemorial.
> 
> This issue can be summarized as, ``Do we love and
> serve the Lord because he asks us to, or because we
> want something in return?'' NO -- we do it because it
> is our inherent nature to do so. Recognition of this
> nature leads to the highest bliss. 
> Unquote..
> 
> Serving anyone whom we love is a pleasure? We see this
> in every day today life of ours. The great so called
> Mahakavi kaalidaasa was carrying huge pots of water
> for a daasi [prostitute] with whom he was in deep love
> and when someone asked him as to why he was serving
> her when he was a great poet? he responded that it was
> his pleasure to serve her as he was in deep love with
> her. Serving someone whom we adore, love is a great
> pleasure and it gives us immense happiness.
> 
> As Jeevathmas, our inherent nature is to serve the
> Lord? Remember Sareera Athma bhAvam of our
> VisishtAdvaita Srivaishnava sampradaya.. we [as
> Jeevathmas] and the matter are His sareera and He ?
> the Lord is our Sareeri? or AthmA? that means- we are
> His properties. Hence the body limbs have to serve the
> AthmA? and when it gives us pleasure also, is there
> any doubt as to why we should NOT?
> 
> There are three illusions? that we must avoid..
> 
> 1. dhEhAthma bhramam.. [considering that this body of
> ours is the AthmA]- that would bind us and let us go
> and run after carnal desires; sensual pursuits,
> worldly pleasure, materialistic pursuits, etc? etc..
> so, the soul is different from body and hence the
> inherent nature of souls needs to be recognized and
> learnt. We have already learnt. 
> 
> 2. swathathra bhramam- [considering that this athma of
> ours- though is different from the body, is
> independent.. and we can take our own efforts and we
> ourselves are Brahman.. we can take control of our
> actions.. etc? ] this would let us assume that we are
> swathanthran? [remember Bhattar's tvam mE.. aham mE..
> ? given below for those who do not know]
> 
> 3. dEvathAnthara bhramam- [after knowing that the
> jeevathma is different from body, and after realizing
> that the jeevathma is NOT independent, but is a sesha
> [servant] and belongs to other Supreme Brahman and
> ParamAthmA? the question is: who is that? That
> illusion that someone else ? some demi god is the
> ParamAthmA; some other one is the one that can remove
> all our paapams and can grant salvation; get rid of
> our suffering ? is the bhramam ?illusion ? that we, as
> Srivaishnavas, should avoid
> 
> Let us discuss the third one in subsequent post as it
> is VERY IMPORTANT. We need to be fully convinced of
> this; then only we can develop the Complete,
> unflinching faith on the ParamAthmA. If you know that
> the doctor would cure your diseases or not, you would
> not try and gamble on the unknown doctor. If the
> Medical Council, the nurses, Other patients have
> declared that here is the ONLY Doctor who can remove
> your diseases and cure you; would give you medicine
> [as He only has the medicine and He only knows the
> dosage] to get your all sufferings removed, would you
> not believe? Would you still run after the unknown
> doctor as claimed by tabloids and bit notices and not
> believe in Medical Council declarations? 
> 
> Tomorrow- let us see who this Doctor is.
> asmadhAchAra paryanthAm vandhE Guru paramparaam.
> AchAryan ThiruvaDigaLE SaraNam
> Regards
> Namo narayana
> Dasan
> ******
> tvam mE aham mE- meanings: [from Sri Sadagopan Swami's
> translation]
> 
> tvam mE aham mE kuthastath tadhapi kutha 
> idham vEdamUla pramANAth
> yEthaccha aNAdhisiddhAth anubhava vibhavAth
> tarhi sAkrOsa yEva I
> kvAkrOsa: kasya GithAdheeshu mama vidhitha:
> kOathra sAkshee sudhee syAth 
> hantha tvath pakshapAthee sa ithi nrukalahE
> mrugyamadhyasThavath tvam II
> 
> (This passage is from the Thirumanjanak Kattiyam of
> ParAsara Bhattar for Sri RanganAthA . This is the
> first of the stray verses of his Kattiyam sung in
> front of Sri RangarAjA during His hirumanjanam even
> today . This is in the form of a captivating di alog
> between a stubborn chethanam and its Master, the Lord
> Himself .)
> 
> The Lord of Srirangam notices the "impunity and
> stubbornness " of the Jeevan , which considers itself
> to be a svathanthra purushan . The Lord in wet clothes
> from His just begun Thirumanjanam reminds the
> argumentative Jeevan that it is not independent and it
> is His property as attested by VedAs , GitA and men of
> wisdom . The Jeevan disagrees with the Lord wearing a
> TuLasi garland on His wet body . 
> 
> ParAsara Bhattar reminds us that the situation of the
> Lord proving His claim over His Lordship over the
> protesting and deluded Jeevan is like practice of
> DivyA [kind of taking a vow or oath] referred to in
> smr*ithi texts . Divya practice relates to taking an
> oath to give testimony . To prove the ancient
> sesha-Seshi relationship between the Jeevan and the
> Lord , Parasara Bhattar constructed this wonderful,
> imaginary dialogue :
> 
> Lord : tvam mE ( You are Mine ; I own You ).
> Jeevan : aham mE ( No, I belong to myself; I am
> independent)
> Lord : Kuthas tath? (No, How could that be possible ?)
> Jeeavn :Tadhapi kutha: ? ( How about Your own claim ?
> )
> Lord: idham vEda moola pramANAth ( My claim is based
> on the authority of the VedAs )
> Jeevan : yEthacchAnaAdhi siddhAth anubhava vibhavAth 
> ( My position however is based on my own experience ,
> which is " beginning-less in nature").
> Lord : Tarhi SaakrOsa yEva( But that position of yours
> has already been repudiated )
> Jeevan : KaakrOsa: kasya ? ( where and by whom was
> this repudiated ? )
> Lord: GitAdheeshu mama vidhitha: ( By Me , of course !
> I repudiated it clearly in GitA )
> Jeevan: kOathra Saakshi: ? ( Pray , who is the witness
> for Your repudiation in GitA ? )
> Lord: Sudhee: syAth ( A man of wisdom and clear mind)
> Jeevan :Hantha, tvath pakshapaadheesa ( Well , well!
> Then Your wise man is partial to You ).
> The Lord's above conversation with the deluded soul
> reminding of its eternal sesha relationship
> (servitude) to the Lord is to be remembered by us
> during the Thirumanjanam . He is attesting to that
> sacred truth with wet cloth and Tulasi garland .
> 
> 
>  
> 
> 
> 
> 
> 
>  
> 
_____________________________________________________________________
_______________
> Any questions? Get answers on any topic at www.Answers.yahoo.com.  
Try it now.
>




 
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