In all of shAstra, there has been no bhakta who has had LakShmI herself approach him or her first. Normally, a bhakta seeks devI first, then she bestows her anugraha.

Only Hanuman had the honor of devI herself taking steps towards him+
अवेक्षमाणा वैदेही प्रददौ वायुसूनवे ||अवमुच्यात्मनः कण्ठाद्धारन् जनकनन्दिनी |
अवैक्षत हरीन्सर्वान्भर्तारन् च मुहुर्मुहुः || 

[sIta, having taken her pearl necklace off, was looking at Hanuman, the monkey (an object of her affection), which was seen by her husband and vAnarAs]+
Hanuman never approached sIta here. But it was sIta who was longing to bless him, something which is a rarity as she always waits for the bhakta to approach her.

The specialty of this was not lost on the bhaktAs as well as bhagavAn, who spoke next+
तामिङ्गितज्ञः सम्प्रेक्ष्य बभाषे जनकात्मजाम् |
प्रदेहि सुभगे हारन् यस्य तुष्टासि भामिनि ||

[rAma: sIta, who are dear to me because of your affection for my devotees like Hanuman! Give the pearl necklace to one whom you are pleased with]+
Acharyas say that this is very, very unprecedented that devI, who is normally dependent on bhagavAn, had an independent desire to bestow her grace. And bhagavAn gave her permission.

It shows the greatness of Hanuman//

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More from @DefiledGod

15 Nov
When bhagavAn narasimha was angry, all the gods could not pacify him.

I had mentioned earlier that this is because he had totally assumed the manner of a lion, and seeing his own reflection in hiraNyakashipu’s blood, thought there was another lion challenging prahlAda!+
The gods had never before seen bhagavAn in this manner. Thus, they sought the mediation of shrI.

The bhAgavata and padma purANas have slightly different versions of how shrI ensured bhagavAn was pacified+
As I have said before, as per AchAryAs like vedAnta desikan, shrI performs mediation in 2 ways - by her motherly affection, she advises the jIvAs to turn towards bhagavAn, and by her beauty, she seduces bhagavAn to make him obey her and favor the jIvAs+
Read 20 tweets
9 Nov
Yoga practices in tAntrika and Agamika systems is different from the yoga darshaNa propagated by brahmA, which is accepted as ancillary to vedAnta. So this is quite incorrect.

Relevant to this, is an explanation of the various systems of thought in shAnti parva as follows+
Janamejaya, desirous of knowing the valid system of thought, questions VaishampAyana,

सांख्यं योगं पञ्चरात्रं वेदारण्यकम् एव च ज्ञानान्य् एतानि ब्रह्मर्षे लोकेषु प्रचरन्ति ह किम् एतान्य् एकनिष्ठानि पृथङ् निष्ठानि वा मुने प्रब्रूहि वै मया पृष्टः प्रवृत्तिं च यथाक्रमम्+
[Janamejaya: Sankhya, Yoga, pAncharAtra and Veda which is a forest (difficult to understand), exist currently in the world. Do they have their basis as one, or are they different? In response to my question, explain their manifestations in due order.]+
Read 25 tweets
8 Nov
Was reading the part of MB where bhIma kills duhshAsana and drinks his blood. Here are a couple of interesting shlokAs from Karna parva.

दुःशासनं तत्र समीक्ष्य राजन्भीमो महाबाहुरचिन्त्यकर्मा । स्मृत्वाच केशग्रहणं च देव्या वस्त्रापहारं च रजस्वलायाः… ततोऽपिबच्छोणितमस्यकोष्ण+
[Seeing duhshAsana, bhIma, of mighty arms and inconceivable deeds, remembered how draupadi was dragged by her hair and disrobed when she was in her periods….he drank his warm blood]+
bhIma killed duhshAsana due to his rage at remembering past sufferings.

The tAtparya here is that, a jIvAtma gains a desire for the true object of the Veda (Brahman) by continuous rememberance of sufferings undergone due to pursuing other petty goals of the Veda+
Read 16 tweets
8 Nov
Today is the thirunakshatram of swamy manavAla mAmunigal. To speak about this AchArya is impossible. As shrI PBA Swami says, he is “vAchAmagocharam” – like bhagavAn, his guNAs exceed the range of speech and mind+
Whether it is his boundless knowledge, or his utter simplicity towards devotees, or the sweetness and eloquence of his words and works, or his beauty, his glories are endless.

His ability to communicate lofty meanings easily is why he is called "viShadavAk sikhAmaNi"+
The very mention of this AchArya only renders all j~nAnIs speechless, as his greatness all but exceeds even AchArya rAmAnuja+
Read 15 tweets
7 Nov
If we objectively analyse the roles of lakShmaNa and balarAma, we see that Adi Shesha exhibited two different traits during the two avatArAs+
As lakShmaNa, he demonstrated seshatva - servitude towards bhagavAn.

As balarAma, he showed his kAruNya - becoming compassionate towards those who are sinners.

In this manner, Adi Shesha showed he was the ideal Acharya+
On the one hand, an Acharya is the model devotee. On the other hand, he alone shows compassion to even those who have incurred the wrath of bhagavAn, who are the object of his anger.

It is in this manner that Adi Shesha exhibited compassion towards the kauravAs+
Read 7 tweets
4 Nov
The role of devI is best understood from the incident of kAkAsura. This was a son of Indra, called Jayanta who was asura by svabhava. He assumed the form of a crow and pecked at sIta's chest in lust.

bhagavAn turned a blade of grass into a brahmAstra and hurled it at kAkAsura+
The crow flew everywhere, seeking refuge with all gods. None of them aided him & said the astra of rAma cannot be stopped by anyone except rAma himself.

So finally, the crow, exhausted, fell down helplessly at the feet of rAma. This is narrated by sIta to Hanuman as follows+
स तम् निपतितम् भूमौ शरण्यः शरणा गतम् ॥ वध अर्हम् अपि काकुत्स्थ कृपया पर्यपालयः

[sIta: The descendant of kakutstha, the refuge for those surrendered to him, out of mercy, protected that crow who had fallen on the ground, who had surrendered, though deserving to be killed]+
Read 9 tweets

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