Guest guest Posted November 30, 2005 Report Share Posted November 30, 2005 SRIMATHE RAMANUJAYA NAMAHA. Continuing from part 13, the cosmological form of Brahman is the central theme of Vedas particularly the Rig Vedas. The cosmic egg itself has been depicted differently. It will be interesting to note that this cosmic egg has been graphically exhibited in two ways. One is that of Sudharshana chakra and another is Nataraja's form! Artists, sculptors and dancers will tell us how the form of Nataraja can be inscribed inside a circle in the form of, guess what, the Sudharshna chakra!!! Actually they will initially construct this chakra as the base and draw or sculpt Nataraja's figure upon it. In that way only, they can accurately attain the proportions of the image. The popular kOlam we put in our homes, the 6 edged one with two congruent triangles placed, one on the other in opposite directions, is the basic structure inside which the form of Nataraja is inscribed or drawn! The popular dance pose of Lord Nataraja can be choreographed or sculpted on stone or drawn on paper only if one understands the dimensions of this pose in terms of this chakra. Of these let me concentrate on the two upper hands alone that are of relevance to our topic. The popular notion is that the drum (udukkai) in Nataraja's right hand depicts creation and the flame on his right hand denotes destruction. The first question that comes to our mind is how Lord Nataraja can be related to creation, as he is only related to destruction. But a closer examination of the figure tells something else. One can draw two lines starting these two hands through the naval of the form and what one finds then is the exact division of the circle (in which the figure is inscribed) into 4 equal parts. That means, the sector from the drum in right hand to the flame in left hand showing a clock-wise movement, denotes one fourth of the entire circle (here the cosmic egg), signifying the distance of creation to destruction as ¼ of the circumference of the cosmic womb. (Recall Narada's narration on how the number of days is fixed and the change is only with reference to the length of days). This gives an impression that the size of this egg is fixed. But nowhere in scriptures this size has been mentioned. This size is infinite. But at any particular moment of time, what is existent as manifested is 1/4th of the entire at that moment of time and space. I bring in space here, because it seems as the universe swells in size (because it is brihat), the corresponding unmanifest area also swells to maintain this 1:3 proportion. For universes far beyond our realm with more than 100 years of Parama AyuL of Brahma deva, the duration of days and the rate of expansion or swelling will also be more. Like this, similar layers of circular paths of universes in the ratio of 1:3 exist in infinite numbers. There seems to exist no outer boundary. The duration at any particular point in this giant, infinite cosmic egg has been indicated in Purusha sUkhtham and Gayathri mathram. The graphic representation of the same is found in Nataraja's form which again is supported by nothing other than the Sudharshna chakram. The form Nataraja is therefore the entire area of both unmanifested and manifested area. Now I am sure readers would understand why SrI Rudram is recited by all. It is part of Vedas - also it is glorification of the cosmic form of Brahman. The glorification done by Arjuna on seeing Krishna's cosmic form is also about this. "I see thee without beginning, middle, or end, infinite in power; with many arms. The sun and moon are your eyes, the burning fire your face. The whole universe is heated up with your radiance." "This space between heaven and earth and all the quarters are filled with Thee alone. Having seen this, thy marvelous and awful form, the three worlds are trembling, O high souled Being." Vedas glorify the same in SrI Rudram. In the first Anuvaka of Sri Rudram, Rudra is asked to turn away his Ghora rupa (fierce appearance) and to please his followers. Something Arjuna too requested. In the fourth Anuvaka, Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. In the fifth Anuvaka, Rudra's existence in running waters is praised and his five activities are described (creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release of moksha). In the sixth Anuvaka, Rudra is identified with time (Kalarupa). He is described as the source of the different worlds, Shrutis (Vedas) and its essence in Vedanta. In the eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. In the ninth Anuvaka the strength and power his attendants is celebrated because they illumine the gods and the world and control the forces of the universe. The is the area of activity depicting the manifestation of the Brahman. The description of Brahman and His prowess in Sri Rudram shows why it is recited by all followers of Vedas. It is about The Supreme Brahman in Cosmic form. In mundane terminology, it is about the 'gemba' of the Lord, His office, or factory, or area of activity, or whatever one may call. Any scientist working on cosmology might take a leaf out of these views of Vedas and look for clues (for proof) in the sky. But what he will see or has seen is just one 'pulse' or one kalpa or just one day of Brahma in the entire span of 100 years of his life. This constitutes just 4,32,00,00,000 years. The apparent creation that began at the beginning of this 'day' of Brahman is now seen by scientists as form of strings streaming through. These strings or they in some other form have been streaming through for another 4,32,00,00,000 years, before which the previous universe of activity disintegrated from physical terms into subtle level of 'strings'. So what the scientists see in the strings is not the creation of the Universe, but creation of this particular 'pulse' or kalpa. For the very Real beginning, one has to look into Vedas only. That very beginning is what is depicted by Nataraja's udukkai that happened before 50 years of Brahma's life term, that is, before 4,32,00,00,000 x 2 x 365 x 50 years + nearly ¼ of this duration as sandhi . There is no end to these universes as they are being continuously born. Only when the present Brahma of our universe reaches the other end, all that has been in this universe will slip into unamanifest, avyaktham, aksharam etc . But then another one is already in place racing behind us. It is indeed mind-boggling to imagine this scenario. It is indeed amazing to vision this Barhman who makes all this happen and has all this – where ? in His womb!!! Almost all sruti and smrithi texts do speak of creation at the very beginning, springing from Lotus from His naabhi. A discussion on this between sage Bhrigu and Bharadwaja (Shanthi parvam, chapter180) has some interesting clues. Bhrigu says that Brahma was the first born as he was from the lotus of the Lord. Bharadwaja refutes this idea saying that since the Lotus has sprung first, the Lotus must be considered as the first born, not Brahma. Bhrigu replies that this Lotus is the aasnam for Brahma deva or in other words, the base on which creation rests. He does not concede that the Lotus is the first born. Herein lies the secret about the Lotus, which is the form and name of Lakshmi or Sri who is none but the Will or Sankalpa of Brahman. It is on the Will of Brahman, everything sprang up, continued and recoiled back. The Will can not be separate from the one who has willed. The Will of the Lord projected first, initiated this Universe. Since It is the major link between created Universe and Brahman, and since It is the Will of Brahman, It or She or Sri is the purushakaari, through whom everything of this is creation is routed. Can any one do anything without will or mind telling one to do it? It is here comes the relevance and reasoning of why the wife always 'leads' as the will or mind of purusha, the husband. When she lights the lamp at the beginning of any occasion or when she places the agni to begin any homa or places the darbhai on his shoulder before and throughout the sankalpa for any kriya, she is doing so as the Will of Purusha! A man without wife is like one without mind. That is why Bhagavan always wishes to remain in Leela vibhuthi, because here only, He exists with His Will or wife or Mind projected. At other levels, this Will or Wife is withdrawn within Himself – in the ¾ th of unmanifest cosmic egg and in Vaikuntham as well!! One will be perplexed to see that in the description of Vaikutham in Kaushitaki Upanishad (the only Upanishad where this description is given), there is no mention of His divine consort. Even in Vaikuntha gadhyam, which Bhagavad Ramanuja composed by drawing the features from this Upanishad, the mention of His consort is not in explicit terms, such as seated here or there. The description is not there, leaving it to one's imagination. Looking for clues why he has just said that He is with Lakshmi and not elaborated where and how, we get to see two valuable insights, one from Brihadharanyaka upanisahd and the other from Taittriya Aranyakam. In Taittriya Aranyakam, there is a verse, "HrIshcha te LakshmIshcha patnyau". Both Lakshmi and HrI are spoken of as His wives. Who is this HrI? The description of this comes in Brihadharanyaka Upanishad, (chapter 5 – part 3) HrI is Hridhaya which is none but God Himself. The Upanishad says that Hri is ekam aksharam. HrI means to draw or to attract. By equating Lakshmi with HrI in Taittriya Aranyakam, it is inferred that Lakshmi is she who attracts. Lakshmi is HrI who is none but Him. In his Dhayana slokam to Brahma sutra bhashyam, Bhagavad Ramanuja says this: "May my understanding assume the form of loving devotion to that Highest Brahman who is the Home of Lakshmi ." (inference:- Bhagawan is the home of Lakshmi, She resides within Him) (Sloka continued) "and to whom the creation, preservation, destruction etc of all the worlds a mere play.." (inference:- the 3 acts become a combined responsibility of the two.) Such 'play' happens once creation is started, from Hridhaya kamalam, from Lakshmi as aasanam as sage Bhrigu said. When not involved in 'play', she resides inside Him. That is why no specific mention of Lakshmi in KaushItaki description of Vaikuntham and no specific aasanam for her in Vaikuntha gadhyam. In mundane creation, she is the born or projected first. In cosmic presence, she is one with Him! Having known her place of residence now, is it not curious to know the residence of Bhagavan. Where is He? We all know that He is everywhere. But if I want to know where He is right now, at the present moment, what can one answer? Also, if I want to know where vaikuntham is, what can one answer? Taking up the second question first ( because if we know His place of residence, we can know where He is at any particular moment – whether He is at home or outside;-)), the answer we often hear is that Vaikuntham is Nithya Vibhoothi which is beyond the leela vibhoothi. If we accept this, it is like putting boundaries to both His leela vibhoothi and His Vaikuntham. Am I right? Just in the beginning of this mail, we were able to justify the infinite nature of His cosmic egg. There is no outer boundary to this cosmic egg. If we assume otherwise, we are drawing a limit to His size which contains this egg as His womb. So there can not be (logically too) any limit to this area of cosmic activity. Then where can the boundary of vaikuntham begin? It is here I think of applying some information from Mahabharatha and Brahma sutras. In Mahabharatha, in Shanthi parva (352), Bhagavan Himself gives an exposition of His various namas to Arjuna and tells how He came to be called by each of this nama. He says, "Its by me prithvi was joined with water, akaasha was joined with vaayu and vaayu was joined with tEjas. Since I am not inefficient in folding these, I came to be called as Vaikunthan." Kuntam means inefficiency. Vi means not so. Since I am not so ( not inefficient or not unable to fold them as I like), I am Vaikunthan. This explanation by Lord Krishna Himself when applied to those passages from Brahma sutras on what happens to the jiva when it is Released, throws different insights. (Brahma sutra bhashyam from 4-3-6 to 14 may be referred for the following explanation) Samsara means 'connection with the body'. Release means getting released from this connection. This is variously known as mukhthi, veedu, mOksham etc all meaning Release. When the connection is gotten rid off, there is no return to the samsara or cycle of birth. Once Released, what happens to the jiva? Sage BAdari says that it will reach Brahma loka or the former most of all lokas in this creation, the loka where Brahma deva is situated and proceeding with his creation. In other words, it will reach or attain Hrinyagarbha. Here no talk of attaining Vaikuntham comes. All the jivas that have attained this loka, will be guided out of this creation cycle to 'enter the Supreme abode' (Kurma purana) . But sage Jaimini does not agree with this view. He also quotes relevant texts to show that the jiva attains Brahmanhood, which does not mean attaining or going to Brahma loka. What ever world that it is said to attain are all supernatural worlds emanating from the mere will of the Brahman which can be infinite in numbers. From Chandogya (VIII.xiii. 1) it is known that that the world of Brahman which is attained is something uncreated. Both these versions must be true because they have been drawn from "the head of Vedas" (Ramanuja's dhyana slokam for Sri Bhashyam) which is Upanishads. To reconcile both, the derivation of the name Vaikunthan helps! The Released soul does not leave this plane of creation until Brahma's parama aayuL gets over. Only if it is assumed so, can we justify how sage Narada is able to move among the worlds, how sage Agasthya is able make his presence during time periods, how different gods and rishis can be seen in different manvanthras and how all those viNNuLaars and nithya sUrIs mentioned in Divya prabhandam are able to give attendance at any place as they will. It is also possible that if one attains the devotional level of Sri NadamunigaL, Swami Namamzhwar himself will come to him. By this it is also deduced that another avatara of Bhagavad Ramanuja or Swami Desika is not ruled out. If necessary and if ordained by Lord, they will come back. But they won't be tainted by karmic bond, because a strong injunction exists that once Released, they wont be bound! When they are born, it is to fulfill the mission of Lord, and not for any karmic connection nor do they get into any new karmic connection. Here again we have to understand how the Released soul can attain Brahmanhood without leaving this leela vibhoothi. Here comes the play of Vaikunthan. Since He is Vaikunthan, any kind of permutation is possible for Him. In any way as to make the Jiva happy, He will create the Vaikuntham within this leela vibhuthi itself. Only if it is assumed so, can we justify our earlier understanding that there can not be any boundary or dimension to Vaikuntham. If deemed otherwise, it is to undermine Lord's capability. Again, only then He can be called as Nithyan and His abode Nithya vibhoothi. If there are some places like leela vibhoothi where, if assumed, that He can not have His abode, He can not be all powerful, He can not be Vaikunthan and He can not be Nithyan. Therefore it is inferred that everywhere is His nithya vibhoothi and anywhere He can have nithya vaasam and anywhere He can establish Vaikuntham. This notion is supported by the injunction that Vaikuntham or parama padam is a 'realm'. (Vedartha sangraha) Bhagavad Ramanuja has clung to the thought of Jaimini and constructed the model of Vaikuntham in Vaikuntha gadhyam. This is encoded in his final verse of this gadhyam "Srimath paadaara vinda yugalam shirasi krutham DHYAATHVAA." It is by dhaynam, by mind, the Released soul 'sees' and attains Vaikuntham. Another justification why Vaikuntham is attained within this leela vibhuthi itself is about the way Bhagavan refuses to leave His wives!! One wife Lakshmi is now existing as 'IshwarIm sarva bhoothaanam' because it was only by having her as support or aasanam, everything has been created. When she has her job still going on here, how can He leave her and stay in Vaikuntham without her. In any form of Vaikuntham created for the sake of the Released soul, He can be seen with Lakshmi in projected form, and not as one withdrawn within Himself, ONLY if such a vaikuntahm is created in leela vibhoothi. Another justification is the peculiar description, one finds in KaushItaki that the legs of His couch are made of Past and Future. Where is Present? Present is not there in this Vaikuntham. That means Present is HERE, very much here in leela vibhoothi, in the created universe! At any time if one wants to see Him in the Vaikuntham which is supposed to be beyond the realm of leela vibhoothi, one will see of the Past and Future only. To see Him in Present, one has to follow Him to the leela viboothi. This gives us the insight why all His consorts, nithyas etc are ever willing to take up the task to be born in this leela vibhoothi. Who would like to be there in Vaikuntham without Him for the Present? This inevitable connection with the jivas of the leela vinhuthi is indicated in KaushItaki thus:- The Released soul is being interviewed by Bhagavan. "Brahman says to him: 'Who am I?' He shall answer: 'That which is, the true' (Sat-tyam). Brahman asks: 'What is the true?' He says to him: 'What is different from the gods and from the senses (prana) that is Sat, but the gods and the senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All this thou art.'" If Bhagavan is Satyam, it is inclusive of Himself and His created ones.(The senses denoting them as connected with the jivas.) Now continuing from what we can say about His non-inclination to leave His wives! One wife is Lakshmi. The other two are Bhoo devi and NeeLaa dEvi. They form the trio of vyahruthis in the created universe! Bhu: = Bhudevi , the earth or prithvi Bhuva: = NILA devi Sva: = Sri devi Maha: = Narayana or Vishnu The Vedas speak of three consorts to Vishnu, Sri, Bhu and NiLa. The three suktams, Sri suktam, Bhu suktam and NiLa suktam. as part of Pancha Suktam give some insight. The Bhu devi described in Bhu suktam is "Hiranya garbhini", the one who is capable of fulfilling all our wishes ( sarva siddhyai). She is described as not just the land form but also as one who has the waters and the air (jalasayani, vaayumati). That is why we say that Bhudevi contains all that is within or on her. This includes the chetana and the achetana also as per Narayana suktam. For our understanding we consider her as a physical manifestation. The NiLa is not much known or discussed in texts. She is said to have been born as Nappinna in Krishna avatara to win whose hand, Krishna fought and subdued 7 bulls. The description in the very small NiLa suktam gives some idea of what this NiLa is, with our little knowledge of science. Here I bring in the aurora lights seen in the north and south poles. The NiLa is described in the suktam as belonging to prithvi. She has permanent directions. She creates fear by authority of the sun. And she is the wife of Vishnu. Having these information, we find that this is similar to how and why the corona appears. To read the details please go to the following link. http://www-spof.gsfc.nasa.gov/Education/aurora.htm Assuming that you have just finished reading the details in that link, let me continue like this. The corona is very much of prithvi, in being the magnetic forces of this big bar magnet , the Earth. She is nappinnai – nam pinnai meaning the younger sister who was born after Bhoo devi. Corona came into existence later than the earth. She is an extension of earth in that the earth acting as a magnet has been responsible for her creation which can be seen only at darkness! Corona creates fear on a midight like NiLa. She has definite directions , the north and the south. She is looking fearful due to the solar winds- powered by the solar winds ( Savita aadi pathyai: bhayasvathee) And connecting this with the Nappinnai description which is found in Tamil composition 'Thiruppavai' by Aandal (Godha), we find that Krishna is with Nappinna when Godha goes to wake Him up. It is past midnight on the morning side as how the corona makes a long sweep into the sky, going out on the night side of midnight and coming in on the morning side of midnight. (please read the link for further understanding) It seems humanity is completely in the dark about this corona and all that it can do to us. But as per NiLa suktam, she is a powerful Devi of Vishnu similar to Bhu. This NiLa devi is perhaps the manifestation of the vital force (Bhuva:) Coming to Sri, no need to say about her power. She is "ishwarIm sarva Bhoothaanaam" The lord of all the three, Bhudevi, NiLadevi and Sridevi (in the order of physical, vital and mental) is lord Narayana. With all these three consorts, through them, by them and in them, the lord carries out His act of protection. How? How does He protect? In my childhood, I was told that He protects me on all sides by walking as Rama on my right, Lakshmana on my left, Sita in my front and Hanuman behind me. I believed that and this belief continues. When I said the same thing to my children, I was stumped by their question– 'what about other two places, above our head and beneath us?' Though I managed to convince them that the other two are my mother above them and Bhoodevi beneath them, their question is precisely the reason behind writing this lengthy series. The present generation has a lot of questions. I think in every generation this crop of questioners exist. They have to be given the answers. This is not a trend that must be despised, for it is by such questioning only, Brahma vidya can be attained. This trend can be seen in Upanishads, in discourses those days. This vidya is something that must be 'sought' not just delivered. When one seeks, every step –leading or misleading must be gone through, corrected and attained at last. Because it is in that way only, God has made them! And it is in this way only God can have His leela done! If everyone knows everything, what is so exciting for bhagavan to do something as leela? Think of the Sabhari episode. I used to wonder why Sabhari alone stayed back to receive Rama someday as told by the sages, why the sages did not wait for Him to see Him? Their awareness level is too high that they can even see Him in mind. There is nothing exciting for bahgavan in this. For such persons, He will say, well, you seem to know my game. You seem to know the tricks and rules I employ. I can no longer play with you. Better you quit this game. He will dispatch them out of this game in the cycle of birth and lo, they will be roaming all round only to be spectators to His leela! They are not participants of this leela! Only if jivas go out of the way, he can chip in, make them go here and there, trouble them and release them from trouble. Such a jiva will think of Him – He can use it to show His presence in some way. Such a jiva may even hate Him – He can also fight with him, but anyone who has fought with Him, has ultimately been taken up into His fold! That is another joyful over-powering He can enjoy. After all for what use, having such Enormous prowess – only to create infinitely sized worlds? He will then be a toy maker. I doubt whether any toy maker can enjoy his own creations (particularly, when they are being made continuously for ever and if they are just lifeless) unless the toy starts speaking to him and throws up a challenge to him. This is what is happening with most of us. We do everything to undermine Him and His strength. We provoke Him enough. We even forget Him. Can He then remain quiet? He has to do something to make us 'understand' Him and remember Him. That is why leeals are always a challenge to Him which He enjoys – like even when Duryodhana was accusing Him of foul play, He was extolling his prowess to the extent that Arjuna would have envied and worried whether Krishna was changing sides!! I am sure in some future birth in some future yuga or manvanthra, Duryodana will be 'chased' by Bhagavan to make him turn to His side!! His characteristic gesture to the most evil ones is to turn them into His weapons after having had a hearty fight with them! The question of theodicy is therefore a part of this leela where He is not seriously taking revenge on the evil doers, nor being cruel in showing them the door. An analysis of karma and its fruits through the prism of naadi astrology shows that an evil doer is not doomed for ever. For instance, a Hitler who was instrumental in killing millions will not be killed a million times. Instead he will be given a chance to save a million lives, say, by some break-through invention in medicine! But he will have to undergo the pangs of pain or torture until he realizes that life must be guarded and not destroyed. The destroyers of temples will be re-born to build temples!! The kind of torture, pain and agony they inflicted upon others in such crusades, will be experienced by them in building those temples. Once the realization sets in about the need to protect all irrespective of caste, creed et al, they will understand God's direct involvement in all this. Without darkness, one can not welcome or enjoy the arrival of the sun the next day. Without evil being present in some measures, the greatness of Good can not be understood. Without pain, one can not understand what pleasure is all about. It is by contrasting one with the other, can we understand the desirability of the other. God has made provision for all this in His creation, so that we learn, we realize and we call Him. To such a person's call, He definitely comes. It is for this moment He is waiting. He is ready to walk for any length for this person who calls, in distress or in desire. He walked for Sita. He walked for Pandavas. He walked for the little boy who was scared of crossing the forest alone to go to his school (Ramakrishna's story). He will walk for you and me. I am indeed glad that my mother indicated to me that He will walk along with me, before she left me. She didn't walk with me, but showed who can walk with me! The little vigraha she got in an amazing, super natural way was that of Krishna playing flute, accompanied by, any guesses? By Seshan as umbrella!! Whenever He walks Seshan becomes His umbrella! We become His umbrella. The one who trusts Him that He will definitely work for Him, has nothing else but have to be the umbrella bearer. The rest He will take care. The one who is the Emperor of emperors will walk for such a simpleton! When the jiva also realizes, that He is walking for him, that is the moment, the two, both Him and him, start enjoying each other. Leela is not for Him alone. If so, it will be one-sided, with the other feeling humbled or tormented. Both of them must enjoy. This is like what it means to be a puppet or an instrument. When one is a puppet, there is absolutely no control over one's own actions by oneself. But when one allows oneself to be used as an instrument by the Lord, He takes charge and the jiva merely enjoys Lord's actions. Bhagavan too enjoys since He is now exercising His power and showing it to one who can better appreciate it. Arjuna -Krishna duo is an excellent example for this. Less awareness perpetuates one into being a puppet. But awareness makes one to be used by Him, instead of being controlled by Him. The latter is what charama slokam indicates. It is what makes both enjoy each other. So the reply for the question "where is bhagavan?" is that He is very much, nay, ALWAYS in leela vibhoothi only. That is why if some one prays to Him for riches for fulfilling some wishes, I don't feel like telling him, don't pray for riches, and don't pray for anything. If not on Him, on whom, bhagavan can shower the riches? If not his, whose wishes can Bhagavan fulfill? It is like for whose sake the father is hoarding money? He will ask for riches today, ask for position tomorrow and by His action, will ask for Him someday. This kind of successive conditioning is indeed a laborious, yet an enjoyable past time for Him. When young, children see us as generous ones, we know the need for being so then. After sometime they consider us as hatable disciplinarians, we do not fault them for it and 'understand' them. After sometime they indeed start seeing the friend in us. Then we enjoy each other's company as friends. This is a process even within our lives. It is a process with reference to jivas too and Bhagavan needs to keep Himself busy always if He has to find this leela vibhoothi exciting. Doesn't He? Regards, Kausalya puthri Jayasree. PS:- My sincere thanks to the moderator, for having given me the Forum and freedom. I thank all those who have been directly and indirectly instrumental in shaping my thoughts. But no thanks to Him. Only vandanam. Than thaayai en thaayaai-th-thanda Raamanukku vandanam. Than sEyai avan sEyaai-th-thanda en thaaikku vandanam. ThEvai enumpOdu thannaiyE thanda inda dharaNikku vandanam. Thirumbum idamellaam thanai-k-kaattum, Adhi dEvanukku vandanam. VandanamE vaazhkkaiyai, undhiyilE vodukkmaai, Uru-meen kokkaai kaatthirukkum vELAiyilE, 'varEl' endra vidhirppum illai. 'varaan' endra viyanmum illai. Vandhaalum, varEl aanaalum, Undu kaLippE avan udalil ! (concluded) Comments, criticisms, questions and doubts are welcome. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 6, 2005 Report Share Posted December 6, 2005 Dear Bhagavatas In 1st Dec 2005 mail from Smt. Jayasri Saranathan, I find one mistake regarding the meaning of HRI in Upanishad. She has written ' The description of this comes in Brihadharanyaka Upanishad, (chapter 5 – part 3) HrI is Hridhaya which is none but God Himself. The Upanishad says that Hri is ekam aksharam. HrI means to draw or to attract.' The word comes in Purusha Sukta last sentence also. " Hris cha te Laksmmi cha patnau ". Hri refers to Bhoomi Devi. There are two cha meaning 'also'. Nila is implied in the second cha according to vyakhyanam. Adiyen Ramanuja dasan Soundararajan Personals Skip the bars and set-ups and start using Personals for free Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 7, 2005 Report Share Posted December 7, 2005 SRIMATHE RAMANUJAYA NAMAHA. Respected Sri Swamin, I am very glad to get some response to the series. In fact I have left at more than half a dozen places in part 14 alone, scope for further development of respective topics into separate articles. Now let me take up this one, initiated by Sri Soundararajan. >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> rajan s <rajan_ramaswamy Re: Where is Bhagavan? (part 14) Dear Bhagavatas In 1st Dec 2005 mail from Smt. Jayasri Saranathan, I find one mistake regarding the meaning of HRI in Upanishad. She has written ' The description of this comes in Brihadharanyaka Upanishad, (chapter 5 - part 3) HrI is Hridhaya which is none but God Himself. The Upanishad says that Hri is ekam aksharam. HrI means to draw or to attract.' The word comes in Purusha Sukta last sentence also. " Hris cha te Laksmmi cha patnau ". Hri refers to Bhoomi Devi. There are two cha meaning 'also'. Nila is implied in the second cha according to vyakhyanam. Adiyen Ramanuja dasan Soundararajan >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> Issue :-1 The root of " Hris cha te Laksmmi cha patnau ". It is from Taittriya Aranyaka. To know this, let me remind fellow bhagavathas that what they recite as Purusha sukhtham is recited either as just 18 slokas or 18 + II nd part starting with "adbhyas sambhUtha:" which is found in Taittriya Aranyaka. The Purusha Suktam is seen earliest in the Rig Veda, as the 90th Suktam of its 10th mandalam, with 16 slokas only. (I leave it to the fellow bhagavathas to find the other 2 which are not found in Rig veda.) Later, it is seen in the Vajasaneyi Samhita of the Shukla Yajur Vedam, the Taittriya Aranyaka of the Krishna Yajur Vedam, the Sama Veda, and the Atharvana Veda, with some modifications and reductions. Since the Purusha Suktam is seen in all Vedas, it is cited as the essence of all Srutis by Veda Vyasa in the Mahabharata. Saunaka, Apastamba, and Bodhayana have also written concerning the use of the Purusha Suktam. This part of Purusha sukhtam and Narayana sukhtam are found in and derived from Taiittriya Aranyaka. It is important to mention here that Taittriya aranyaka is well known for emphasis on mono-syllabic terms of Vedas as fulfilling specific aspirations. Various commentators of Vedic yore have brought out and related the tantric roots of many mantrams, to Taittriya aranyaka. One such root is the root of Srividya traced to this aranyaka and the Taittriya Brahmana. It is in this context, I have taken up the relevance of Hri. Hri is /as manthram. ----------- Issue –2:- What is Hri? Or what is this Hri manthram? If you read my mail again, you will see that I have taken up this in the context of the Dhyana slokam by Bhagavad Ramanuja ( 'Akhila bhuvana janma..") for the Sribhashya of Brahma sutras, whereby he qualifies Brahman as the Home of Lakshmi, and prays "May my understanding assumes the form of loving devotion to That Highest Brahman, who is the Home of Lakshmi". The exact verse is "BrahmANi SrinivAsE". Then the course this leads us is how Brahman is the Home of SrI. This leads us to see the different facets of Brahman. The lead here was gained by me by the connecting notes on this verse from Sruti texts by the translators (SrI M.Rangacharya and M.B. Varadaraja Iyengar). And that is the taittriya aranyaka verse on Hri and Lakshmi. The Hri is traced to Brihadharanyaka upanishad. Chapter III—Brahman as the Heart "esa praja-patir yad hrdayam, etad brahma, etad sarvam, tad etat try-aksaram; hr-da-yam iti. hr ity ekam aksaram; bhiharanty asmai svas canye ca, ya evam veda; da ity ekam aksaram, dadatyasmai svas canye ca ya evam veda; yam, ity ekam aksaram; eti svargam lokam ya evam veda"] (Prajapati is this—the heart (intellect). It (the heart) is Brahman. It is all. Hridayam (the heart) consists of three syllables. One syllable is hri; and to him who knows this, his own people and others bring presents. One syllable is da; and to him who knows this, his own people and others give their powers. One syllable is yam; and he who knows this goes to heaven.) This verse clearly speaks about the Hridhaya as Brahman, and Hri as ekam aksharam, the mediataion on which gives one all that he wishes. This corresponds with the description and scope of what Lakshmi grants. From this you may continue to read the mail to see the sthithi of Lakshmi as Will enshrined within Brahman in states other than Leela vibhoothi and as the projected Will, or the first 'created' (refer to the Bhrigu- Bhardwaja dialogue in my mail) one in Leela viboothi. It is interesting to note that Bhagavad Ramanuja in this sloka makes a mention of all this as leela which He does with Lakshmi, who has Himself as her Home. Another point to note is about the meditation on Hri as Brahman as told in this Upanishad. This is Brihad – Aranyaka. Any Aranyaka is supposed to give details on mediaition as methods to achieve specific aspirations. The meditation on Hri is seen in this way only, by commentators. Here in this verse the literal meaning of the very word Hridaya is taken as a symbol for meditation. Hr-da-yam iti hir ity ekam aksaram: The first letter of the word Hridaya is Hr, a Sanskrit letter. Now the teacher of the Upanishad tells us that you can meditate on the import of this single letter Hr. Do not go to the entire meaning of the word Hrdaya, or heart, here Hr, the first letter is itself sufficient. What does it mean? How do you contemplate on the import of the first letter Hr? Hr ity ekam aksaram: 'Hr is one letter'. Abhiharanty asmai suds canye ca, ya evam veda: Hr means draw. That is the grammatical root meaning of the word Hr. Drawing, to attract, to pull towards oneself, to compel everything to gravitate towards oneself, to bring everything under one's control, to subjugate everything, to superintend over all things and to be overlord of everything - all these meanings are comprehended in the root meaning of the letter Hr. When you contemplate the heart, bring to your mind the meaning of the very first letter of the word Hrdaya, that which draws everything towards itself. And, what is the conclusion? What is the result that follows by this protracted meditation? Abhiharanty asmai: 'Everyone gravitates towards that person'. Like the gravitational pull of the sun exerted upon all the planets that move in their own orbit and revolve round the sun, so all creatures will rotate, revolve and gravitate around you if you contemplate, the capacity that one has, to draw everything towards oneself, as the Supreme subject. (Relate this to Hrudhayam in Adhitya Hrudhayam) Abhiharanty asmai svas canya ca: 'Everything comes to you' means - whatever belongs to you, and whatever does not belong to you also comes to you. People pay tribute to you, not merely people who love you. 'Even those who are not your friends', even those with whom you are not personality related, even they shall pay homage to you. They shall also pay tribute to you. They shall accept the supremacy of your being. Svas canye ca abhiharanty asmai: This is the grand result that is proclaimed by mere meditation on the implication of the root meaning of the letter Hr 'to draw'. The other letter is Da. In the word Hr-da-ya, 'Da is the second letter'. Dadatyasmai svas canye ca ya evam veda: 'Everyone shall give to you' rather than take anything from you, which means to say, everything shall become obedient to you, everything shall become subservient to you. Da connotes the meaning, 'to give' in Sanskrit. So the meaning of this root syllable here, the etymological significance of the letter becomes the object of meditation, and when you contemplate thus as the centre of a force that receives everything towards itself as an ocean that receives all rivers into itself, 'such contemplation brings the result of complete acquisition. Everything shall come to you'. Yam, iti ekam aksaram; iti svargam lokam ya evam veda: The third letter is Ya of Hr-da-ya. In Sanskrit Ya means 'to go'. You go to the highest abode by contemplation on the meaning of the letter Ya of the word Hrdaya. So contemplate not merely the light in the heart or the consciousness in the heart or the ether in the heart, but the linguistic significance of the very word Hrdaya also. Even this can be a symbol. If you cannot go deep into philosophical and mystical techniques of contemplation on the heart, can you not at least understand this much, a mere linguistic meaning, a grammatical connotation, a literal significance of the word Hrdaya? This too, can take you to a great glorious achievement That is why the contemplation of this ekam aksharam is promoted in the Upanishad. Thus the contemplation on Hri is developed in this verse of Brihadhatranyaka Upanishad to attain Brahman, who is none other than Hridaya. When Hri is meditated as Brahman, He attracts. The one who attracts is Lakshmi –as she is one who shows you what your lakshyam or goal is. That is how the concept of Lakshmi is developed. --\ - Issue – 3:- Hri as Bhu devi. This can be seen in two ways. One, as one among the 2 patnis of Vishnu.(Here again the trouble comes as Vishnu has 3 not 2 patnis. But the 'patnyau' is dwi vachan, related to 2 wives only.) Since the very next word continues as AhO rathrE, that gives a further clue to the 2 wives or consorts, day and night. I have further elaborated the night as NiLA, based on the verses in NeeLaa suktam which have striking resemblance to the magnetic corona which is the latter-born sister of earth. The exact translation goes thus:- hreeshca te lakshmeeshca patnyau | ahorAtre pArshve | nakshatrANi roopam | ashvinau vyAttam | iSHTam maniSHANa | amum maniSHANa | sarvam maniSHANA || (hreeshca) Hree and (lakshmishca) Laskhmi are (patnyau) wives (te) to you. (aho - rAtre) The day and the night (pArshve) your sides. (nakshatrANi) the Stars (roopam) your brilliant form. (ashvinau) the Healing Ashvins (vyAttam) your mouth HrI is the Goddess that grants Modesty ( a reference to second stanza of Sixteenth Chapter of Gita also shows this Hri as meaning modesty. ahimsaa satyam akrodhas tyaagah saanthir apaisunam dayaa bhuutesu aloeluptvam maardavam hrir acaapalam). (Here I leave a gap on 'te' aspect to develop into a separate article, if necessary) And Lakshmi who grants Wealth. ( hreer-lajjAbhimAninee devata , lakshmee- raishvayAbhimAninee devatA - iti sAyaNA) The Day and the Night are even such opposites. Sriman Narayana is the conciliation of all such opposites, even as Sesha, the snake, and garuda, the eagle, worshipping him together signify. He is brilliant as the stars, and healing comes from him. My treatment in the mail of the origin of Home of Lakshmi is with Hri as in Hridaya which is equated to Brahman. (as shown in the Upanishad above) which is the Home of Lakshmi. But coming to the 3 devis of Vishnu / Narayana. I have dwelt it in the context of 3 vyahruthis which also has sruti backing. Further elucidation on Bhoo is on the basis of Purusha suktham and other texts such as the following which I omitted to add as appendix for fear of taking the series too long. Here I give them. The following are more explicit on Bhoo as His patni or Bhoo as Himself or Bhoo as one protected by Him. (Here again I am leaving a gap . If some one takes it up, I will come back to elaborate:-)) In Purusha Suktam, it is said Sahasra sirsha…….(verse 1) A thousand heads had Purusha, a thousand eyes, a thousand feet; He covered earth on every side and covered ten fingers breadth beyond In Narayana Suktam it is said, (Verse 5). yacca kincign-jagat sarvam drshyate shrooyate api vaa | antar bahish-ca tatsarvam vyaapya naaraayaNa: sTHitha: || yacca kincid (All that) jagat sarvam (all over the world) drshyate (is seen) api vaa (or is) shrooyate (heard), naaraayaNa: (Sriman Narayana) sThitha: (stands) vyaapya (manifesting) tat sarvam (all that) anta: (inside) bahish-ca (and out). This verse again reinforces that all that is seen , that is heard and that is in this world are all Narayana. Read this along with the Purusha suktam, "sa: bhoomim vishvato vrtva" – As this earth He manifests Himself. This also echoes the Uttarataapani Upanishad " sa vaa eSHa bhootaneendriyaaNi viraajam devata: koshaamsca srSHTvaa praviSHyamooDHo mooDha iva vyavaharan-naaste maayayaiva". -- manifesting the world "inside and out", we may again go back to the Purusha Suktam : "tasmaad viraatajaayata; viraajo adhi puruSHa:" - >From him was nature (the female principle viraat) born. The Sahasranaamam again echoes this, praising Sriman Narayana as "bhu- garbha:"-"Who contains the world (bhoo) in his womb (garbha:)"- "He guards his wife Bhoomi Devi as a mother guards her womb". ---------------------------- A general note:- In Taittiriya Aranyaka it is stated that we derive knowledge through four different means: First there are the codes of law (smriti) which give us knowledge about what is permitted and what is not, what is right and what is wrong. Then there is knowledge about the existence of tangible things. Thus we know that the knife is sharp, that the sky is blue, that there is music in the air, that the rose of fragrant and sugar is sweet. Such knowledge is acquired through the senses. This is pratyaksha. Then we have knowledge about the importance of festivals, about the days when we must fast, and so on. This kind of knowledge comes from tradition (aitihya). Finally, when we know that it is going to rain because there are dark clouds above, or that something must have happened to an absentee student in class who is normally regular, we have inferential knowledge (anumana). Much of later Hindu epistemology consists of elaborations and modifications of these basic concepts. What is interesting in this analysis is the insight that knowledge serves a variety of purposes, and is therefore to be contextualized. Thus, knowledge may serve as a guide to proper conduct (smriti). It could make us aware of the world in our immediate vicinity (pratyaksha). Knowledge also serves to keep us connected to our community and collective history (aitihya). Finally, knowledge could be about matters that are not immediately recognized (anumana). For those who may be wondering what all those 14 mails are about, (which I wished someone should ask), the above exposition is the answer. They are about things around us, about us, before us and after us and from which we came and to which would go - which can be seen in the light of 4-fold knowledge which I have blended with my minimal knowledge of sruti. Thanks and regards, Jayasree saranathan Quote Link to comment Share on other sites More sharing options...
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