In that kriti, only someone who knows Vishishtadvaita will understand why Annamayya says "palukuturoomimu vedaantulu
parabrahma vanusu" - "The vedAntins worship you as Parabrahman as opposed to Vaishnavas worshipping you as Vishnu, etc"+

Note Annamayya names the Vaishnavas first, establishing them as the foremost of those who worship bhagavAn in the correct manner. Then he says, "vedAntins" worship Parabrahman, which indicates this is a correct form of worship (usage of vedAntins), but is lower to Vaishnavas+
This, "vedAntins" refer to those who know the individual self that is the goal of the Veda and their goal is the individual self which is called "parabrahman" as it is superior to prakrti which is also called "brahma".+
Thus, in the kriti, vaishnavAs refer to bhakti yogIs/prapannAs, vedAntins refer to the kaivalyArtIs.

Annamayya next says others worship him in limited forms of Shiva (Shaivas), Adi Bhairava (kApAlikAs/kAlAmukhAs) and Shakti (shaktAs)+
Being a Vishishtadvaitin, Annamayya beautifully conveyed the essence of azhwar's pAsuram. But generic carnatic rasikAs with no knowledge of VA thought he was referring to Advaitins by the term "vedAntins"//

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More from @DefiledGod

10 Dec
@rapid_rar To understand this clearly, let le translate the concluding lines of that kriti here.

He describes all these forms below:

sirula mimu E alpa buddhi dalacina vAriki alpambakuduvu karimala ninu ghanamani dalacina ghana buddhulaku ghanuDavu+
Meaning: You are indeed limited in your wealth (vibhUtIs) for those of little intellect; To those of great intellect who think of you as great , you are indeed great.

This shows the focus of krithi is on the *forms* and not *systems of thought*+
Also, if "parabrahma" denoted "Brahman of another system", how can it be "limited" form of Vishnu? It's got to be viShNu himself, or Shiva/Shakti which are already mentioned. It cannot be nirguNa Brahman which doesn't exist. If acknowledged to exist, NB cannot be "limited form".+
Read 8 tweets
12 Nov
-- Part 2 of Pāncarātra Tattvās (Final) --

Now, we have Ahirbudhnya Samhita, where Siva (Ahirbudhnya) elaborates on the functions of Brahman to Nārada+

sankalponāma yastasya sudarṣanasamāhya satyapyanantarūpatve pancadhā pravijmbhateśrṣtisthithiantakaraṇam nigrahānugrahātmaṇā tirodhānakari śakti sā nigrahasamāhya+
[The will of that Lord known as Sudarṣana, of a nature characterized by being true and unimpeded, appears fivefold as creation, preservation, destruction, concealment and bestowing of grace. Tirodhāna or veiling is “nigraha” - restraining of knowledge.]+
Read 26 tweets
11 Nov
--Part 1 of pAncharAtra tattvAs--

We are just going to look at a few shlokas from pāncarātra to explain how it uses certain terms commonly seen in other Agamas. First, this shloka from Lakshmi Tantra:+

māyayā jñānasankoca jñānaiṣvaryakrīyāvyaya: aśakterṇutā rūpe triḍhaiva vyapadiṣyate aṇu: kincitkaraśvaiva kincjjaśvāryamityucyate (~ Lakshmi Tantra 7.26-27)+
Superficially, it seems to indicate that “aṇutva” of jīva is due to embodiment, which would imply like other Agamas say, that the jīva is actually infinite by nature. The usage of terms like "sankoca" is quite similar to these other Agamas. However, this is not correct+
Read 16 tweets
10 Nov
Something I learned while going through the shAstra.

When the nArAyaNa sUkta says "sa brahma sa shivaH sendraH", it implies that these three gods are his bodies, and as such they can be called as "nArAyaNa" by sAmAnAdhikaraNya on the basis of inseparability (aprthak-siddhi). +
This logic is very much applied in the brAhmaNAs and AranyakAs. In various instances, one can see a devata called "viShNu" doing peculiar things. However, in these instances, "viShNu" refers to bhagavAn nArAyaNa in the form of other gods, ie, having them as his sharIraM+
For example, if one says, "viShNu created the worlds", it can mean, "viShNu in the form of brahmA, who is his body, created the worlds". Thus, it basically is describing brahmA's action only, but uses bhagavannAma by sharIrAtma bhAva+
Read 9 tweets
10 Nov
The shAnti parva of MB has an interesting section where vyAsa describes how Aniruddha vyUha appears before brahmA and exhorts him to undertake creation. Then, vyAsa eulogizes bhagavAn with a stuti. Briefly translating it here.

First, here is how Aniruddha appeared before brahmA+
taM devo darshayAmAsa kR^itvA hayashiro mahat sA~NgAnAvartayanvedAnkamaNDalutridaNDadhR^ik ..

[That god (Aniruddha) appeared before brahmA, with a great form having the head of a horse, reciting the Vedas with their branches, bearing a kamaNDalu and a tridaNDa]+
Aniruddha has the head of a horse & SankarShaNa has the head of a lion. As they resemble hayagrIva & narasimha, latter 2 are often equated to vyUhAs. Also, brahmA has sArUpya with aniruddha (kamandala, reciting Vedas), Rudra has sArUpya with sankarShaNa (3 eyes, jnAna pradatva)+
Read 22 tweets
9 Nov
Meditations on Adi Kūrma in the Veda--

The satapatha brāhmaṇa has a section (7.5.1.1 onwards) where meditation on Kūrma is enjoined. Let me translate select portions of the section that are particularly interesting+
kūrmamupadadhāti | raso vai kūrmo rasamevaitadupadadhāti

[He yokes himself to the form of Kūrma by meditation. Brahman who is Kūrma is bliss, it is this bliss he bestows on meditator.]

Rasa = Bliss. One who mediates on Brahman as ground of bliss, is possessed of that bliss+
yo vai sa eṣāṃ lokānāmapsu praviddhānām parāṅraso 'tyakṣaratsa

[He (as the innerself) is indeed the bliss of these worlds filled with waters (pancabhūtās), unfavorable to the bound selves. He exceeds the reach of words.]

This has parallels with the Anandavalli of Tai.Up.+
Read 30 tweets

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