Sriman Narayanan's Parathvam

[Guest guest]

Sri:

 

Dear Sri Mukunda Vijaya Raghavan,

 

You had mentioned a few queries related to Sriman Narayanan's parathvam (on

March 24th.). But this is my ramble (a belated one).

 

You had clubbed three different questions grouped together in your post.

 

For my clearer understanding, I reqord the statements: (please correct me if

I am wrong in misreading your statements)

 

1. Sriman Narayanan is the Parathvam and He is the antharyaami in everyone

and in everything. Hence, I consider Him as the indweller in other demigods

thereby it is still okay to pay our obeisance to them.

 

2. What about other bhakthas of other sampradayam, like Jnanaeshwar,

Tukaram, Mirabai, Thygaraja, Ragavendra ? (Did they perform formal prapatti

and if not, how did they get mOksham? Or didn't they?

 

3. Other paths (may be you refer to dwaitham- because you yourself have

excluded advaitham), are also okay- since they all glorify Narayanan and

devotion to Him (but do not consider formal Prapatti)

 

adiyEn's (little) understanding on the above:

 

1. From the unicellular organism amoeba to Brahma, everyone is a simple

soul, subservient to the Lord Sriya: Pathih Sriman Narayanan (who is always

with PiraaTTI MahAlakshmi). "They" (Eka sEshi) is our Master, for all souls.

Siva, Brahma are indeed Narayanan's appointed positions. (I was told that

AnjanEyar is going to be next Brahma, after this Brahma's term expires or

retires!). So, they are like other souls (if they are called demi gods so be

it!). They are like other beings; If Siva is a great Bhagawatha, why should

we not pay obeisance to him and go to his temple? Due to thriguNa

sambhandham, like us, the jIvAthmas, sivan too is also subjected to thamasa

rajjasa guNam, he gets into the ahamkara, mamakaram. May be due to his

position, he thinks that he is independent, he is stronger and can oppose

Narayanan when he had supported bhANasuran. Puraanaas tell us that Sivan

fought against Lord Vishnu on behalf of Kaasiraajan also. Some claim that

Rudran is equal to, or even greater than, Narayana. For these reasons the

term devotee, as used by Azhvaars, does not apply to Sivan. But, since

Sivan and Brahma are His creation we should not harbor any enimity. We

should not dishonor or disrespect these deities, however. Taking these

incidents, Srivaishnavas do not pay obeisance to Sivan as a stand alone

bhAgawatha, for his apacharams to Bhagawaan.

 

2. When great Bhagawthas that you have enlisted like Jnanaeshwar, Tukaram,

Mirabai, Thygaraja, Ragavendra et al are referred to, please note that they

were REALLY GREAT BHAKTHAS. They immersed themselves deeply in Parama

Bhakti and could not think of being away from the Lord even for a fraction

of a second. It is NOT appropriate for us to see if they had performed

formal saraNAgathy for them to be granted mOksham. They had actually

performed (I would say) Swa nishtai. Or they had performed Bhakti Yogam (for

that is also another means for mOksham). They are incomparable, dear.

 

It is Divya Dampathi's anugraham and Ramanujacharya's grace that the most

compassionate AchArya came out with the doctrine of surreneder taking the

cue from the assuaging reassurance from Lord Krishna in His Charama slOkam;

It is for us, lowly selves- the incorrigible ones- who have been erring

since time immemorial, (theriyEn baalakanaay pala theemaigaL seidhu vittEn)

- through the mind, words and the deeds, from time immemorial (for so many

births), the mistakes, blunders (apachArams) have been committed; that too,

tremendously, infinite number of apachArams- doing the ones which should not

have been done; not doing the ones which should be done as per shAstrAs;

committing apachArams to the Lord; to the BhAgavathALs; committing

unforgivable, unpardonable apachArams; . It is for us, Sri Ramanujacharya,

out of His mercy on us- has given such a treasure of prapatti, with correct

saasthric interpretation also. So formal prapatti alone thorugh AchArya

nishtai is what can SAVE US.

 

3. Regarding other doctrines- (other than VisishtAdvaitham)- they also

glorify Narayanan. Are they also valid and correct because they glorify

Narayanan?. For us, Hindus, Vedas are the moola pramaaNams; only proof; for

they are apaurushEyam (not authored by anyone). If there is a religion, sect

that can interpret ALL MEANINGS- ALL STATEMENTS of Vedas (not simply reading

a statement or two and interpret them out of context, which actually

contradicts with some other statement of sruthis), most accurately, so that,

when viewed from any angle, any context, with any arguments, still, it does

not conflict or contradict with sruthis, then, THAT IS THE ONLY RELIGION

THAT CAN BE ACCEPTED. If there is a religion (or a sect) that can give 99

percent accurate interpretation, but fails to justify one percent or one

statement of sruthi, it is STILL NOT FULL AND COMPLETE. (Unless you jump the

well fully, you still fall inside only, whether it is 99% or 1%).

 

IT IS ONLY SRI RAMANUJACHARYA'S visishtadvaitha philosophy that reflects all

sruthi's statements, with 100 % most accurate interpretation also, pointing

the fallacies, pitfalls of other interpretations! Even if they glorify

Narayanan, they do not correctly interpret JIvAthmA's existence; they do not

correctly refer to the servitude/ nature of the jIvAthmAs; they do not ....

etc.. etc.. (virivanji nirutthugiROm).

 

So to sum it up:

 

1. Let us not bother about other sects... We have a rich treasure with us

worth trillions and trillions. Don't see the neighbour's 1000 dollar note in

his hands and feel that since he also has money and will he not feel happy?.

 

 

2. Let us not prostrate to the minister, the gate keeper, et al, when we, as

princes, go to see the King. It is they who will welcome us. Of course, we

should not dislike them; we have regards for them. The Father, in front of

all those assembly of minsiters and Devas, will take us by lifting us and

placing us -(His darling children) on His lap. ("en appA! vandhadaindhEn!

adiyEnai AtkoNdaruLE!).

 

3. When we are to serve only one Master, Will the Master allow or accept

seeing us serving or obeying to his other servants, inf front of Him? Will

He not get angry? Or when He asks us to serve other servants of His (as in

the case of His Bhagawathas and devotees - tvath bruthua bruthya

parichaaraka bruthy bruthya) as a part of our duty to serve Him, won't He

feel angry if we don't?

 

I hope, I have not confounded the confusion.

 

Narayana Narayana

 

Narayana Dasan Madhavakkannan

[Guest guest]

Shree Rama,

This is in response to Sri Madhavkkannan's previous post.

Thank you for taking time and replying to my messages.

I think maybe you misunderstood me at least about the anya devatha part.

I was just trying to say that when we have not yet formally taken up

prappati the worship of anya devathas is not wrong, as in sin is not attached

to this act. First let me tell you where all these questions and

opinions come from, i am a very liberal person and my conception of the

Divine Couple is that of loving parents who are just waiting for us jivaatmas

to just think of them and pray to them. I personally don't pray to

anyother deities but Lakshmi Narayana and all the paramabhagavathas like

Hanuman, Ragavendra, Ramanujaacharya, Swami Desika and the like.

I don't even pray to shiva, ganesha or the others but i do look upon them

as elevated jivaatmas. In my eyes i view them as our older brothers

whom we should look to for guidance to the Lord but we should not worship

them as independent beings. Like i might have said before i if anything

look to these beings as my guides nothing more.

If i may, i would like to give you a theory on why

i think the shaivate aspect was excluded from our sampradya for a while,

because if we seriously believe in the vedas, itihasas and puranas which

we do, they show that the Supreme Being is without a single doubt Sriman

Narayana. And if we actually believe that our sampradya is the original

one which i definitely do, then as shown in Ramayana, Mahabharata and the

like, shiva, brahma and others where part of our sampradya in that we could

go through them to seek guidance to Sriman Narayana. But i feel that

over time due to the fact that people decided to wrongly interprete the

vedas and scriptures, that the idea of shiva being supreme came and to

combat this we as in our sampradya unknowing and probably indirectly excluded

all of them. Please do not misunderstand this and think that i am

against our sampradya on the contrary i am a 100% for it because it is

the path of the vedas, only we have the correct answers to the bheda and

abheda sutras and we

can answer them both without any compromisation unlike any other sampradya.

I am definitely not saying to accept shiva or any other devatha as a being

unto him/herself but rather as possible teachers to The Divine Couple.

You wrote:When we are to serve only

one Master, Will the Master allow or accept seeing us serving or obeying

to his other servants, inf front of Him? Will

He not get angry? Or when He asks us to serve other servants

of His (as in

the case of His Bhagawathas and devotees - tvath bruthua bruthya

parichaaraka bruthy bruthya) as a part of our duty to serve Him,

won't He

feel angry if we don't?

In regard to this statement, my conception of Sriman

Narayana is devoid of all emotions that are part of human nature, He is

both the experiencer and giver of pure unconditional love, he never angers

or feels sad or anything like that, he is all compassionate, all beautiful,

all loving, all merciful, all perfect, all accepting, all supreme, all

giving, and all all. He himself does not do any deeds but only his

vyuhas ( i

believe this is the activities and the reason for the catur-vyuha avataras,

from para-vaasudeva to praduymana, aniruddha, samkrisana and so on) do

the deeds because he is self-fullified. I cannot picture him like

anything else, is my impression of Him wrong? This is where i get

my views from because of his all perfection, he is all accessable and universal,

there are many paths to him but i know that our path is the

best and easiest, other paths can offer moksha but through there paths

it is much harder unless they surrender unto him. Sriman Narayana

is the father and mother, son and daughter and everything he is verily

our own individuality but it is not the other way.

Please respond i always find it very eye-opening to speak to other

bhagavathas. Tell me what you think is wrong or right with my views.

Shree Rama

Shree Ramanujaaya Namah

Shree Lakshmi Narayana Dasan

mukunda vijaya ragahavan