Tamil Vedam-1 Question re Adisesha?

November 27, 2004

>Adishesha was frustrated by his defeat.

>So, he took up a severe

>penance in the Dakshina Sheshadri. Pleased with his

>devotion, Sriman Narayanan appeared before him in the

>form of "Sri-Bhu-Nila sametha Sri Srinivasa Perumal".

AdishEsha is doing nitya kainkaryam (and is the embodiment of kainkarya itself)

to EmberumAn in SrivaikunTam where there is no question of "defeat" or any such

ego-related issues , how does one reconcile to this story in varAha purAnam???

The all-new My – What will yours do?

November 30, 2004

> AdishEsha is doing nitya kainkaryam (and is the embodiment of

kainkarya itself) to EmberumAn in SrivaikunTam where there is no

question of "defeat" or any such ego-related issues , how does one

reconcile to this story in varAha purAnam???

Narayana Narayana

My humble pranams to all learned Bhagavatas.I would

like to make some clarifications regarding

Adishesha here. The Lord that he is, has already

annointed Adishesha with the eternal and exalting

words-

"Sheshaanaam Isvaro Bhavaan"-"You are the supreme

among all Sheshas".

This is the reason why he is called "Adi"shesha- the

adi(meaning 'first' or 'superior'; here meaning

supreme).

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. The Lord also says

that "Anahankaara:" (being without ego)

is one of the most important nature that one has to

possess to attain the Brahman

(to become a jnaani). If this divine law is not

satisfied, then the shesha will be subject to

all sorts of ego-related issues and falls into an

illusory stupor that he is the greatest.

This shall prove to be the cause for his doom. The

same was the case with Adishesha.

If there were no ego in Adishesha AND Vayu, then there

would have been no contest between the

two. So, let us not restrict ourselves to view this as

merely ego-born. Whatever transpired

between the two happened only because of His Divya

Sankalpam. He wanted

to set a stage to create an opportunity to help all

the sheshas (who did not understand Vedas)

get rid of this samsaara sagaram. That, He graciously

decided, to be only through the "Tamil Vedas".

And there it was, a great fight between vaayu and

Adishesha, marking the beginning of the

divine reign of the "Dravida Vedam".

I hope this could answer the question. I request you

all to kindly forgive me if there are

any mistakes.

Ramanuja Dasan.

November 30, 2004

SrI:

>>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)? <<

Dear SrIvaishnavas,

aDiyEn would like to give below what aDiyEn has learnt.

NithyasUris and muktAs in SrIvaikunTam are not bound by these guNAs

as their divya-mEni is not made up of these pancha-bhUtams.

We know the purANam of dvArapAlAs (Jaya-VijayAs) of

VishNulOkam/tiruppARkaDal; the purANam of garuDAzhvAr living in this

divyalokam.

Have you heard of the purANam of 'SudarSana' Chakram and other

Ayudhams made by ViSvakarmA from a piece Sun fallen down?

As per pUrvAs, all these happen in this prakruti-maNDalam and as per

His Sankalpam only.

We see these purANams in different perspectives and do not apply them

on the citizens of paramapadam.

Mukundan Ramanuja dAsan

December 1, 2004

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.

December 2, 2004

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,

ramananvaidhehi_nc <nappinnai_nc > 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

sharaNamadiyEn rAmAnuja dAsINC 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

saranamTired of

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December 2, 2004

Dear All,

aDiyEn forgot to add one incident in our AchArya Goshti in the following context

in previous email in this chain,

‘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.’

Nathamunigal gave two important things to UyyakkondAr (also known as

Pudarikakshan), and asked him to choose one among them. They were yOga rahasyam

and Azhwar's Divya Prabandham. If UyyakkondAr had taken the first one, it would

have been equal to opting for a non-appreciable wealth, where as the second

choice was seen as an appreciable asset that got passed along all through our

Guru ParamparA. Hence, UyyakkondAr chose Azhwar's SriSookthis. There is an

interesting Azhwar pasuram that says,

'Namm kannan kann allathillaiyOr kannE'

For Azhwars, who were full of Jnana, bhkati vairAgyam Kannan was the kann, the

protector. For us, the ignorant souls, AchArya Goshti is the protector.

aDiyEn rAmAnuja dAsan,

ramanan

vaidhehi_nc <nappinnai_nc > wrote: