sarasvatii navaratna maalikaa..(2.3)

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sarasvatii navaratna maalikaa..(2.3)

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charaNa.m

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sumanopasita kalyaaNI suraasuranuta brahmaaNI.

 

 

sumanopasita kalyaaNI - She is the auspicious one, worshipped by the pure

hearted.

 

After ascertaining the commencement of creation the creation hymn of Rig

Veda says that the sages meditated in their heart and discovered the link

from nonexistence to existence.

 

kAmastadagre samavartatAdhi manaso retaH prathamaM yadAsIt .

sato bandhumasati niravindan hR^idi pratISyAkavayo manISA ..

 

'Desire came upon in the beginning, that was the first thought. Sages

discovered this link of existent to nonexistence by meditating in their

heart with wisdom.'

 

The concept of 'sokaamayata' found in taitriiya upaniShad is expressed as

'kAmastadagre samavartatAdhi'. Self-desire arose which was the first

thought or the beginning of creation. Sages meditated in their heart and

realized the link from non-existence to existence.

To establish a connection between a state after and before a transition, a

thought process that would monitor the transition is needed. It is

impossible to monitor the dichotomy between nonexistence and existence

because the thought that would monitor the transition would negate the very

definition of nonexistence. Then how is creation traced? The second

statement in the mantra solves the puzzle. Sages later discovered the link

between nonexistence to existence by meditation. 'kavayo hR^idi pratISyA'.

 

Goddess Sarasvati as 'shR^ishTi shakti' or the power of creation dawned in

their hearts and provided the link to creation. Dikshitar salutes her with

this occurrence in mind as 'sumanopasita kalyANI'. She is the auspicious one

(kalyaaNI) meditated (upasita) upon by pure hearted Yogi's. The reference

'kalyaaNI' personifies her as a cornucopia of creational splendor.

 

suraasuranuta brahmaaNI - She is consort of the creator, revered by deva-s

and asura-s.

 

Commencing the krithi with Vedic creational references Dikshitar descends to

the Puranic idea of creation in further salutations. In the Purana, the vast

multitude of created beings traces their origin to the great maharishi

kaaShyapa. Lord Brahma created ten sages from his manas for procreation

(mariichi, atri, aangiras, pulastya, pulaha, kartR^iu, vasiShTa, pracheta,

bR^igu and naarada). Maharishi kaashyapa was the son of mariichi. daksha

prajaapati gave his thirteen daughters in marriage to kashyapaa including

aditi and diti. The whole creation is the offspring of these thirteen wives

of kashyapaa. Aditi was the mother of the deva-s or sura-s and diti was the

mother of daityaa-s or asuraa-s. The plant kingdom, the reptile varieties,

animals, humans and all other earthly and celestial diversities originated

from kaashyapa.

 

Goddess Sarasvati as the creational potency of Brahma (brahmaaNI) is the

mother of all created beings and hence revered by both deva-s and asura-s

(sura asura nutaa).

 

The Vedic presentation of deva-asura is a little contrary to the angel-devil

concept of the west. Both deva-s and asura-s are the descendents of

kaaShyapa maharishi. The most revered of all bhaktaas, prahalaada was born

in a asura clan and the son of Indra was the notorious kaakaasura. 'guNa

karma vibhaaga' seems to be the key in classifying them. The attitude and

action of an individual makes him an asura or a deva. jaganmaataa as the

mother of the entire creation is impartial to all created beings.

‘sarasvatii ashTottarashatanama stotram’ salutes her as OM sura-asura

namaskR^Itaayai namaH.

 

Cont...

 

OM sarvaloka maatre namaH

Aravind

 

 

 

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Aravind:

 

As I read this I am amazed at your level of knowledge. Please write

often.

 

, "Aravind Krishna" <seeksha@h...> wrote:

> this occurrence in mind as 'sumanopasita kalyANI'. She is the

auspicious one

> (kalyaaNI) meditated (upasita) upon by pure hearted Yogi's. The

reference

> 'kalyaaNI' personifies her as a cornucopia of creational splendor.

 

 

kalyaaNI also refers to HER anaanda svaruupam (vide shankara bhaashya

for the name kalyaaNii - trishatii)

 

> multitude of created beings traces their origin to the great

maharishi

> kaaShyapa. Lord Brahma created ten sages from his manas for

procreation

 

philosophically "kaashyapa" can be taken as pashyaka or seer. Such

twists often happen (for instance, Tamil people making vaishaaka to

vaikaashi). Which will lead other interesting items like dR^ishhTi-

sR^ishhTi vaada.

>

> The Vedic presentation of deva-asura is a little contrary to the

angel-devil

> concept of the west. Both deva-s and asura-s are the descendents of

> kaaShyapa maharishi. The most revered of all bhaktaas, prahalaada

was born

> in a asura clan and the son of Indra was the notorious

kaakaasura. 'guNa

> karma vibhaaga' seems to be the key in classifying them. The

attitude and

> action of an individual makes him an asura or a deva. jaganmaataa

as the

> mother of the entire creation is impartial to all created beings.

 

I fully agree with you.

 

In devii-bhagavatam book 4, prahlaada makes very interesting and

compelling argument to devii about deva-asura case and how things

have been pretty partial and favorable to deva-s. ambaaL says the

karmic cycle is like that and points out things will become

favoroble and unfavorable to both sides at different times. The key

lesson looking at this, the position of deva-s is not as enviable as

people often think. They toil as much in avidya as asura-s. Only

thing that puts them often on a higher plane is : they are quick to

realize their inability and surrender to the supreme, than the asura-

s.

 

 

Thanks for your enlightening article.

 

Ravi