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Ramanuja List Archive: Message 00009 Dec 2004

 
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Dear All,
 
Pranams!
 
aDiyEn would like to write something that aDiyEn has learnt with the limited knowledge. aDiyEn is not good in theoritical aspects spoken in upanishads and all. But to the limits of knowledge, we the mumukshus (souls longing for nitya kaimkarya prApti) are in the top level of the value chain, who are very interested in the end product. If we consider Vedas and Sastras, they are equivalent to milk. They all talk about Sriman Narayanan. Krishna has spoken about this fact in Bhagavat Geetha.
 
When that milk is completely boiled by adding the necessary ingredients, we get the milk cake. All we are interested is in the taste of the cake. The anubhavam of Azhwars are the ingredients added to the milk. It is very obvious that we cannot get the right level of taste with out proper mixture of ingredients. Azhwars have done that difficult part for us. The next level is the work of AcharyAs. Assuming we have no AchArya sambandham, all of us would have started concentrating on deriving the end product from the milk, which is very laborious. Moreover we will not be sure to get the right level of taste or anubhavam in the end product. Thus AchArya sambandham is very much needed to direct us straight to the end product. Who will be ready to manufacture a product if he can get it off the shelf? That is what our AchAryAs have done for us.
 
There is another analogy that can be drawn from KrishnAvatAram. Gopikas used to enjoy the music from Krishna's flute all the time. The syllables that came out of Krishna's mouth were the Sruti vAkyams. They cannot be easily comprehended by ignorant souls. The flute that took that in is the Azhwar Goshti. The holes at the right spacing represent the AchArya Goshti. With out the holes in that flute, we cannot get the right mix of the syllables. Moreover, not all of us are able to understand the music, but are able to enjoy that, which is the ultimate thing that we need.
 
This is the easiest path our AchArya Goshti and Azhwar Goshti have taught us. Hence, it is quite necessary and sufficient to just follow the anubhavam of AchAryAs and Azhwars.
 
vEthanool piraayam nooRu  manisar_thaam pukuva rElum,
paathiyu muRankip pOkum ninRathil pathinai yaaNdu,
pEdhaipaa lakana thaakum piNipasi moopputh thunpam,
aathalaal piRavi vENdEn arankamaa nakaru LaanE   (ThirumAlai, third pAsuram)
 
 
Please pardon if there is any mistake,
 
aDiyEn rAmAnuja dAsan,
ramanan

vaidhehi_nc <nappinnai_nc@xxxxxxxxx> wrote:


Sri:
Srimathe Ramanujaya nama:

Dear Devotee,

             purANAs are less authentic as compared to itihAsAs.
Even among the purANAs vishNu purANam is the foremost. When these
things conflict with sruti(samskrt), the former have to be rejected.
Whenever samskrt vedAs pose difficulty one "has" to refer back
to "drAvida vEdam" as the former carries "hoards of unwanted
garbage/kuppai" alongwith srIman nArAyaNa unlike nAlAyira divya
prabandham which is the purest of the pure and which only talks
about the Lord and His kalyANa guNas.

When people follow samskrt vedas(without the help of NDP),the result
is only nervous break down. It is not possible for a jIvAtmA(esp.,
baddha jIvAtmA) to spot mANikya(srIman nArAyaNa) among the heaps of
waste without the grace of the Lord which is what NDP talks about.
So all the riddles are solved when one seeks sheltor in NDP. No
offence intented towards people who are staunch followers of samskrt
vedas more than NDP!

I was wondering, even though our sampradAyam goes by ubhaya
vEdAntam, is it possible for a jIvAtmA to be "equally" inclined
towards both in "heart"? I doubt it and plan to do a small study on
this by observing what comes more often from the mouth of the
jIvAtmA. If a jIvAtma talks more of AzhvArs, he/she is less likely
to talk about samskrt vEdAs and vice versa.

mayarvu aRa mathi nalam aruLappeRRa AzhvAr thiruvadigaLE sharaNam
adiyEn rAmAnuja dAsI
NC Nappinnai


>  A very interesting fact about all sheshas
> is stated in the Bhagavad Gita. It says that the
> kshetra (body of a shesha) is primarily
> made up of "Mahaa bhoothani ahankaaro buddhir
> Avyaktham eva cha"----
> the five great elements (Pancha bhootam), "AHANKAARA"
> (ego - one of the lower Prakrithis
> comprising the Brahman-the supporter of all
> jivaatmas), buddhi (intellect) and Avyaktham
> (the unmanifest). Since Adishesha is no exception to
> this, can we not conclude that even he
> possesed the guna lakshanam as the Gita
> states(although in a primeval stage)? Now that we are
> clear with this
> point, let us continue further.








azhwAr emberumAnAr jeeyAr thiruvadigalE saranam





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