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8 Jan, 4 tweets, 1 min read
In the Yuddha kANDa of rAmAyaNa, bhagavAn rAma summarizes the 2 upAyAs perfectly, by considering sIta as the jIvAtma, as below+
eShaasi nirjitaa bhadre shatruM jitvaa raNaajire |
pauruShaadyadanuShTheyaM mayaitadupapaaditam |

"You are won back by me, after conquering the enemy in the battle-field, my dear lady! That which is to be done through human effort, has been accomplished by me."+
The enemy is the wicked mind (rAvaNa). samsAra is the battlefield. Note that Rama says, "that which is to be done by human endeavor (pauruShAt), has been done by me+
It means, "bhakti yoga is the endeavor of the Jiva (pauruShAt) to attain me. But instead of that, I have done the work in making you attain me, as you are a prapanna who considered me the means and put the burden of effort on me".

It shows how VR is sharanAgati shAstra//

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Dark Saint Profile picture
8 Jan
garuDa and Adi Seha again embody the two upAyAs. garuDa is "vedAtma" and thus he by being bhagavAn's vehicle signifies bhakti yoga. He uses his strength to carry bhagavAn. Adi Sesha however, like a prapanna, simply becomes whatever is comfortable for bhagavAn+
Since bhakti yoga is the more dominant upAya talked about in the Veda, it makes sense that there are entire sUktAs dedicated to Garuda who showcases his strength, but less mantras on Adi Sesha whose ability is more of a shadow of bhagavAn+
This doesn't mean garuDa is not a prapanna. Both are nitya sUrIs equally endowed with same knowledge and devotion. They merely exist in this way for the benefit of those following the 2 upAyAs+
Read 4 tweets
Dark Saint Profile picture
8 Jan
--- Rig Veda mantra on Adi Sesha ---

In comparison to garuDa, praise of adi seSha is relatively less common in the veda.

But he is praised in the name of “Ahirbudhnya” here and there. Here is a mantra from Rg Veda that echoes mudal thiruvandhAdhi of poigai azhwar+
First, the etymology of "Ahirbudhnya" - “The serpent belonging to, ie, existing solely for the sake of bhagavAn who is the ground of all (budhna)”.

Thus, this term is a cognate of “Sesha”+
Shiva also has the name “Ahirbudhnya” – One who belongs to or comes from “Ahirbudhna” - SankarShaNa, the ground (support) of the serpent Adi Sesha. pAncharAtra speaks of Shiva as Ahirbudhnya.

But context determines which "Ahirbudhnya" is being referred to in the Vedas+
Read 13 tweets
Dark Saint Profile picture
7 Jan
Azhwars did not miss any kshetra. They were aware of all kshetrAs by their knowledge itself, no need to go there physically. However, they only praised those kshetrAs whose forms of bhagavAn manifested significant kalyaNa guNAs emphasising Vedic truths in their minds+
Asn an example, Nammazhwar is contemplating on the fact that the loss of body is essential for moksha, thus opposing the theory of "jIvAnmukti". Then the Lord of ThirumAlirumcholai enters azhwars' mind and tells him+
"Azhwar, shAstra says loss of body is required for mokSha. But I love your body as it is most exalted on account of having been used to praise me. This body of yours is dear to me, very holy. So let us transgress the shAstra; let me take you to Sri vaikuntam with body itself"+
Read 6 tweets
Dark Saint Profile picture
6 Jan
In the rAmAyaNa, what exactly was the starting point of the fight between rAma and rAvaNa, ie, when did bhagavAn actually start directly attacking rAvaNa in the war? There is a beautiful tattvArtha associated with when he finally took up his bow and arrow against the rAkShasa+
Initially, rAma stands warning rAvANa,

yadIndravaivasvatabhAskaranvA |
svayamubhavaishvAnarashaMkaranvA |gamiShyasi tvaM dashadhA disho va |tathApi me nAdya gato vimokShyase

[Even if you seek refuge in abodes of Indra, Surya, Yama, Agni, Brahma, Rudra etc you cannot elude me]+
This, despite the fact that hanuman had asked rAma to start attacking rAvaNa. But the compassionate bhagavAn is always reluctant to take up his weapons, even against transgressors.

Even then, rAma was hoping rAvaNa would seek his refuge, so he just made threats, waiting+
Read 12 tweets
Dark Saint Profile picture
10 Dec 20
@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
Dark Saint Profile picture
10 Dec 20
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".+
Read 5 tweets

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