Namaskaram. After samarshanam do,’s and don’ts. Because I heard many saying you should not go to shiva temples. Is it true? Shiva keshava bedam illai?
Samrshanam
Updated on December 30, 2021 in
Daily rituals and practice
Srimathe Ramanujaya Namaha,
The “married woman analogy” is the best way to answer.
A woman before getting married has opportunity to see many qualified bridegroom’s photos to chose one as a partner for their whole life. This is legal as this process is done through their parents. But once the bride chooses one out of many grooms photos as her life partner and get married, then the bride lives as a Pathi Vratha Sthree with her husband there is no neccesity to look at the remaining other men photos anymore. If she looks at other men photos after marriage, then it is no more legal (its cheating her husband).
Same way, up-to Prapatthi/Samasrsyanam on Lord Keshavas Lotus feet, one basically prays all Demi God’s including Supreme Lord Keshavas like looking at many men photos (pre-marriage situation), since the bride is confused who can really Protect her. After Samasrsyanam, one has chosen the Supreme Lord Keshavas as the Protector/Original Life Partner (WHICH IN ACTUAL, HE IS THE ONLY ONE WHO CAN PROTECT EVERYONE), then the person doesn’t see the neccesity to think of other men (Demi God’s), since she is a Pathi Vratha Sthree now after marriage (Samasrsyanam/Sharanagathy). Moreover, Demi God’s are established by Lord Keshava to cater the needs of those persons up to Samasrsyanam (Sharanagathy) based on ones own likes/dislikes. Moreover Demi gods themselves don’t have full ability as Lord Keshava. Only Supreme Lord Keshava can give Mokshsm (no re-birth) from this endless suffering Samsaram (Material world). Even after Samasrsyanam, if one goes and pray demo gods (it implies the woman looking at the remaining men photos in the manner how she looks at her husband). This becomes cheating her husband. So a Sharanagathsn shouldnot attempt to do such action.
Moreover each of us in male or female bodies are actually JeevAthmas who is a Property of ONE and ONLY Supreme Lord Keshava and no one else property.
The Samasrsyanam with BhagavAn Lord Keshava is called “Athma Vivaham” which one does finally after going through many many many cycles of birth-death-rebirth in this Samsaram and they won’t even look back on Demi gods, since they are also another JevvAthma like us but in Deva shareeram rather than Manushya shareeram like us. So a Sharanagathan after Prapatthi/Samasrayanam shouldnot take risk of praying Demi gods, since one cannot afford to lose Mokshsm and Nithya Kainkaryam at SriVaikunta.
Adiyen (ElayaAlwar) Srinivasa (DhoddayacharyAr) Dasan.
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Srimathe Ramanujaya Namah!
Elayalwar Swami is back! Can’t express my happiness!!! adiyen was about to share the thiruvanaikaval Sri Ramanujacharya rain incident and there you go Swami sharing the essence of that here.
adiyen!
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Srimate Raamanujaye Namaha!
Namaskaaram Elayaalwar Swami. Welcome back.
I have a query on the above post.
I agree with the rule of Sarangathy and worshipping only Bhagawaan. I don’t want to debate on that. (The actual details of the rules will perhaps be decided by the acharya depending on the person’s background.)
But the reason usually given is based on “married woman analogy” . But as we all know that only Bhagawan is Purushottaman, and everybody else(all souls) are female , as you have described in your recent post https://www.kinchit.org/dharma-sandeha/thread/did-ramayana-munivars-reborn-as-gopikas/
So I don’t understand how married woman analogy is applicable in this case as only Bhagawaan is the only male. If there is any way to explain this kindly request to share the same.
Dhanyosmi
Adiyen
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Srimathe Ramanujaya Namaha,
Nandri Badri Swami for the Abhimaanam.
Enpanifan BhagavAta, Those who did Prapatthi, get to listen how a Prapannan needs to live. The “marriage analogy” is Ramanujaya Sambadha Acharya’s explanation, which adiyen has heard many years ago same as other prapannas. It’s been a blessing and coincidence after the above post in Dec 15th, that we all get the opportunity to listen in detail the characteristics of a Prapannan from Sri U.Ve Velukkudi Ranganathan Swami’s upanyasam series of “Bhagavathargal Vaibhavam” on Dec 22nd. Please listen from starting and after 30th minute in particular, one will get to hear the “marriage analogy” and characteristics of a true Prapannan who has surrendered on SRIKRISHNA’s lotus feet. from Acharya’s teachings.
In general, people who belong to sampradhayams other than Vishistaadvsitam are the ones who pray both SriKrishna and demi-gods. So they have difficulty in understanding the “marriage analogy” even if they listen to a upanyasam and they will have further questions since they will try to interpret in their own way, since they have practiced attaching themselves to both demigods and SriKrishna. Its very hard for them to get rid of their vasanaas. Its normal and a Ramanuja Dasan can understand their confusion.
Adiyen (ElayaAlwar) Srinivasa (DhoddayacharyAr) Dasan.
Srimate Raamnujaye Namaha,
Dhanyosmi Swamy for sharing the video.
I heard the marriage analogy in the video, but my question was how do we reconcile the apparent contradictions with these two statements A) There is only one Pursushottoman B) Don’t consider other males as one’s husband.
When i thought about it Statement B is applicable in illusion only when one has not realized statement A. So perhaps sine most of us have not realized this statement A that is why Acharyas may have given this analogy.
So if one has realized statement A , then there is no problems perhaps. For them the analogy explained in minutes 34 to 38th (in above video) about the aartha meaning of OM, how when one says one is slave to a master, it indirectly means one has to serve the Lord/master’s devotees and relatives is applicable. So in such a mood one can offer respect when one happens to go to other temples.
So it is in the mood or consciousness perhaps.
But we may make mistake in applying this mood, so that is why perhaps Acharya’s suggested to stick to a more simpler approach, but over time this has perhaps become overemphazied, in my perspective.
But thanks for sharing y our thoughts.
Adiyen
The “marriage analogy” is Ramanujaya Sambadha Acharya’s explanation, which adiyen has heard many years ago same as other prapannas.
I understand atma has no gender. But I could not get the verse from Bhagavat Gita verse on this. I also understand that mukthatmas (an atma) can take any form in vaikuntam including male and female. It is stated that Perumal is male and others are female. W.r.to the “marriage analogy”, What happens and What is the physical / spiritual meaning?.
adiyen
Srimate Raamanujaye Namaha,
Swamy, I Will share what I have read based on Acharyas writings, ( for the current feminist society it may not be accepted) but I can share what I have read.
Yes soul has no gender as male or female, but the principle of accepting service and rendering service is indicated thorough this, Bhagawaan (husband) is served by Jeevatma (wife).
P.S: If feminists argue with this, we can probably say that it is so in the ideal case when the husband is fully qualified and devoted, not otherwise. Also I have heard/read a statement that such special status for husbands don’t apply so in Kaliyuga, for most people, this may pacify them to some extent.
Adiyen
swamy,
the principle of accepting service and rendering service is indicated thorough this
Yes. This is what I understood and expected. It can be only w.r.to the service. It can not be by considering physical gender case. However, let us get some more views.
(In the thread
https://www.kinchit.org/dharma-sandeha/thread/did-ramayana-munivars-reborn-as-gopikas/
physical gender is quoted as the reason for Ram refusing to hug munivars. Though, I could not accept, gave some ref of whom Ram hugged and did not take further for want of clarity).
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