Where is bhagavan? (hrI & Lakshmi)

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SRIMATHE RAMANUJAYA NAMAHA.

 

Respected Swamin,

 

I am glad to get another opportunity to write more on this subject.

 

While the purpose of this mail is not to dispute or question the

other meanings in vogue, my aim is to see the meanings and their

implications from the point of view of sruti texts.

 

It is said that for any vedantic passage, 7 levels of explanations are

possible starting from mundane level to Brahmanic level. In this mail

let me attempt 3 levels of explanation of Brahamanic, Purusha and

tantric conceptualizations.

 

The first level was already followed in attempting describe Lakshmi as

Will in Brahman. Let me start from from Purusha level.

 

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Explanation – I

 

Purusha sUkhtam is presented in a specific sequence, starting from

macro cosmic creation and Purusha's omnipresence in everything to how

this manifestation must be sustained by yajnas as root of Dharma so

that Glory is attained. (becomes saadhyam, as denoted by Saadhyas and

devas of the past. The description of Saadhyas in Rig Vedas tells

about saadhayam and siddhi – attainment as their nature. )

 

The second part from Taiitriya Aranyaka tells about what the

worshipper of this Purusha comes to know of Him as a result of which

he becomes the Brahma gyaani.

 

The last two verses (Rucham bRAhmam & HrIs cha) tells about the

realization of the Brahman as a result of which the knower can attain

anything he wants and all that he wants.

 

That realization was first done by Devas (in Rucham BrAhmam verse).

That realization is attained by the person (in the last verse -hrIs

cha) at the final rungs of creation, by which he attains

iSHTam maniSHANa |

amum maniSHANa |

sarvam maniSHANA

 

What is this Realisation?

Is it about His 2 patnis?

In what way realization about His patnis lead to sarva siddhi?

 

It is indeed about 2 natured something which is described as His

patnis here, if we look into other parts of this verse and other

pramanas, such as Gita which gives a detailed version about Purusha.

 

Everything in Purusha is 2- natured.

HrI and Lakshmi.

Day and night (AhO ratherE)

Heaven and earth as the Wide open mouth of Purusha (Ashwinau vyaattham

- (Details of how the Ashwin twins are the Heaven and earth are found

in Rig Vedas)

The one who understands this 2 natured-ness attains whatever he wants.

 

This is told by Gitacharyan in Purushotthama yogam, 15-5 of BG . "The

one who knows the 'dwandwai' (duality) attain Imperishable State."

 

There are even 2 purushas (dwauw purushau) in His creation (15-16),

the kshara and akshara. And He the Purusha is in them all. The one who

realizes the duality between the kshara and akshara (jiva) and the

other ness of the utthama purusha who is in them is said to attain

Glory or can attain whatever he wants.

 

This is implied in the last verse of Purusha suktham. This duality is

outlined in my last mail in these words.

 

"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."

 

The presence of such opposites in the cosmic creation invaded by

Purusha is to be understood by the saadhaka who will then become

capable of discerning the nature of self from non-self and attain

Brahman in "imperishable status" (Read Ramanuja bhashyam for BG verse

15-5)

 

Saayana defines HrI as Lajja abhimani devatha and Lakshmi as raishvay

abhimani devatha – having opposite nature.

 

The other meaning of hrI is modesty and that of Lakshmi is prosperity.

Both modesty and prosperity are His two sides.

 

Why they are two sides as though they are two natured?

Yes, they are different from each other as they don't go together.

 

When one becomes prosperous, he forgets to be humble and simple.

Instead he exhibits pride and ego.

 

It is rare to find one having both qualities (modesty and prosperity) together.

 

They are not opposing qualities, but come under what is called

PrAgabhAva and PradhvamsAbhAva. It means contradictory to the

existence or contradictory to the emergence of a thing into existence.

This means that when one thing exists, the other does not exist, just

as there is a conflict between good and evil or good and bad. Though

we may come across many persons who are bad in some ways and good in

others, but certainly not good and bad with respect to the same thing

at the same time. This is implied by PrAgabhAva which is one among

the 3 forms of negation found in Vedanta. (the other two being abhava

and anupalaabdhi)

 

That Bhagavan has both these is what is told in the verse under discussion.

One instance to understand this is the very characterization of Rama

in Ramavatara.

 

Throughout Ramavatara, Rama exhibits this hrI narure, modesty and humility.

One of the often asked questions on Ramavatara is why He presented

Himself as an ordinary mortal, not even once showing signs of

acceptance or awareness about Himself as Brahman or bhagavan. When

Sita entered agni, it was the Brahmaadhi devathas who told Rama of His

Brahman- ness which Rama listened to as though it was news to Him!

That was about His modesty, HrI nature!

 

Another instance about Lakshmi having HrI as the other nature of Herself.

 

This is about Adhi Shankara's Kanaka dhara sthothram on Lakshmi to

shower prosperity on a poor woman. Every one knows this sthothra only

upto what Shankara prayed for that woman. The sthothra further

continues, when a realization dawned upon Shankara what if Lakshmi

thinks that he has not asked anything for himself, as it was by

obliging his sthothra she had granted the benefits. Wont she think who

this person to call her to shower her bounties on someone else and not

ask for anything for himself?

 

But he was not in need of any wealth. But there is something which is

indeed wealth but not the same as material wealth. That is Vinayam,

humility and modesty. Shankara asks Lakshmi for this wealth, called

vinayam.

 

It is the other side of material wealth, not a negative of it. The one

who has both is indeed a Great soul. Such a person is said to have

attained everything.

 

The very depiction of both modesty and prosperity was expressed about

Smt MS Subbulakshmi in an article in The Hindu, Sunday magazine (Dec

11 '05).

 

It says that she has left a priceless legacy, 'The legacy of humility

in success". This is the HrI and lakshmi together! Success has not

gone into her mind. She was humble throughout. She did not possess

wealth. She gave everything to others. Only the jewels that she had on

her was all that she possessed. But she radiated such a wonderful aura

of prosperity of all hues. Added to it was the rare kind of modesty

and humility.

 

We can find the co-existence of the two in some wonderful persons of

rare kind, say, I have seen it in our Ammangar in Appan Thirumaaligai.

On seeing such persons, our body automatically falls at their feet. A

serene peace descends within us then!! Such is the power of the

coexistence of the two.

 

This is again depicted in the verse from Yuddha khandam quoted by Sri

Soundararajan swamy.

 

"Ramasya dakshine parsve Padma Sri samavastita

Savye tu Hrir visalakshi ."

 

It is in this context and also due to the dharma for which Rama stood,

my humble contention is that Rama is indicated as PurushOtthama in

this yuddha khandam passage, with Sita as His Patni and HrI as

modesty, both prosperity and modesty together with Him.

 

Of the many dharmas enunciated by Rama, the foremost is that of being

a "Eka patni vratthan". This is an adjective for Rama. Rama is eka

patni vratha: The vratha: in this (masculine gender) is not vratham

(napumsaka lingam).

 

He is eka patni aavruththa: He is always with (committed to) one

patni. (Sita here and metaphysically it is about jivas)

 

Nowhere it is interpreted that He has 2 wives even if it means

protecting Bhoo devi. Sita asks once Rama what His dharma is. Rama

replies that it is not to bear the sufferings of others. (Sundhara

khandam) (This is Parama Vaishnava dharmam or Parama Vaishnava

LakshaNam). Whatever He does for the sake of Bhoodevi is in this

context only, in Ramayana. He along with Sita are the protectors

(Purushakaarthwam of Sita is the highlight of Ramayanam). By the given

verse, He and Sita are depicted at the Purusha level. (further

explanation of this in the course of this mail)

 

Another reason to say this is that "Vishalaakshi" is the name by which

Sita is referred to at many places in Ramayana. Vishalaakshi

(wide-eyed) is Sita, not Bhudevi.

 

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Explanation II

 

Another way to look at this is as mantras.

There are basic syllables called bheejaksharas that bring out the

desired goals. The popular ones known to all are a, u and m of

pranavam, which have been described by Purvacharyas.

 

Another very powerful one is the gayathri mantra, having 24 syllables.

Each of these are high energy creating ones connected with 24 points

within the body.

A peep into the power of mantras shows how this is a vast science, now

in utter neglect.

 

There are a host of mantras which are all acoustics-based and have

been responsible for creation of universes by vibrations by them.

Upanishads also speak of many bheejaksharas for different types of

accomplishments.

 

The basic 3 mantras are Shreem, hreem and kleem, which are recited to

get wealth, auspiciousness and fame respectively.

 

The first triangle made in yantric sadhana has hreem on top, shreem on

right corner of the base and kleem at the left corner representing

Gyaana, iccha and kriya shakthi respectively.

 

The hreem has 'ra' as the Bheejaakshara. It is the purva rUpam or the

agni. The agni carries the oblations in all homas. Hreem carries the

offerings to the devas.

 

But contrary to this is the 'la' akshram of Lakshmi.

La is agni sthambhana, i.e., extinguisher of fire. (remember lakshmi

is always seated on lotus in water)

 

When 'la' bheejaksharam is chanted, it replaces 'ra' bheejaksharam

and hreem becomes hleem that carries the offerings.

 

This is to show that Hreem and lakshmim are two sides of contrary

nature. This is perhaps indicated by the last verse of Purusha

suktham.

 

(One of the mantras is the Krishna bheejaakshara, the 'ka' of kleem.

It is also known as the Brahma akshara that fulfils any desire. All

the aksharas have some ati devathas and it is interesting to note that

Mars, representing warrior qualities is the ati-devatha for Krishna

bheeja. (the ati devatha and gruha tattwa are expressed in Upansihads

- Aithareya and Brihadharanyaka in particular - and further note on

them will be discussed if queries are raised). This perhaps explains

how Krishna as Yogeshwara of Arjuna was the mastermind behind all

war-tactics.)

 

--\

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Explanation III

 

This is about Brahman and Lakshmi at different levels.

 

Sage Yajnavalkhya tells about the creation and manifestation of

Purusha, in Brihadharanyaka upanishad. (verses to be given at the end

of this mail)

 

 

In this, one finds the essence of the first 18 verses of Purusha

suktham and then it continues about how the Purusha feels lonely and

desires for a mate and thus It replicated Itself into pati and patni.

Sage Yajnavalkya further explains how these two forms of Purusha

unites to initiate human creation.

 

The two has permeated all beings in these two naturedness.

"Lakshmyam saha HrusheekEshO" says Lakshmi tantram.

 

Every name of bhagavan has some specific implication. Every passage of

Sruti and smriti have these names only in appropriate application in

the context. Even in BG, one finds different names are used to

indicate bhagavan at different places in accordance with some

relevance.

 

When Arjuna does prapatti, the name Hrusheekeshan is mentioned by

Sanjaya. Hrushekeshan means one who has controlled indriyas or who

controls the indriyas. Such a controller is the Antharyamin. The

prapatti is done at war field to the bahgavan who controls his

indriyas. The same controller is expressed as Krishna in the last

sloka by Sanjaya because Krishna had become Arjuna's Yogeshwaran or

antharyamin taking control of all his actions, when he lifted up

Gandeeva.

 

When Bahgavan is recognized as the controller or antharyamin or

kadavuL (uLLilirundu kadubhavan), He is referred to as Hrishekeshan.

When Bhagavan is seen as Hrusheekeshan, His patni is always Lakshmi.

In Ketumala varsha (Srimad bhagavatham chapter 5) Lakshmi worships

Hrusheekeshan who as antharyamin lords the indriyas. The other name

for such a swarUpam of Bhagavan is Purusha. (Refer to my mail on

Varshas and avataras in Ramanuja group archives)

 

It is at the State of Purusha the division into pati and patni or HrI

and Lakshmi takes place.

 

Further high up, at Unmanifest Brahamna level, SrI resides inside Him.

("BrahmaNi SrI nivAsE " - Ramanujacharya)

 

To have this in proper order,

 

Brahman has His SrI in Him.

 

Purusha exists as two with SrI beside Him.

 

And at the level of all-pervading Vishnu, the patnis are 3. Wherever,

the 3 or even 2 patnis are mentioned in sruti texts, they are

mentioned as Vishu patni only.

 

We already have been gifted with the vachan to recognize this order

in Vishnu gayathri with the 3 pradhana mantras.

 

'Narayanaaya vidmahE Vaasudevaaya dheemahi, thannO Vishnu

prachOthayaat'. (Taii- Narayana valli).

 

'We desire to attain Narayana (Brahman). Therefore we meditate ( do

upasana) on vAsudEva (the Purusha who dwells in all). May Vishnu make

this upasana grow.'

 

The 3 fold nature of Brahman goes thus:

 

Brahman as Ekam.

 

Purusha pervading duality.

 

And Vishnu as Lord of 3 vyahruthis (here, patnis).

 

With pranams,

jayasree saranathan

 

------

 

(reference from Brihadharanyaka Upanishad)

 

Chapter IV—The Creation and Its Cause

1

In the beginning, this universe was the self (Viraj) alone, in the

shape of a person. He reflected and saw nothing else but His self. He

first said: "I am He." Therefore He came to be known by the name I

(Aham). Hence, even now, when a person is addressed, he first says:

"It is I," and then says whatever other name he may have. And because

He, before (purva) the whole group of aspirants, burnt (aushat) all

evils, therefore He is called Purusha. He who knows this verily burns

up him who wishes to be Viraj in advance of him.

2

He was afraid. Therefore people still are afraid when alone. He

thought: "Since there is nothing else but Myself, what am I afraid

of?" Thereupon His fears were gone; for what was there to fear?

Assuredly, it is from a second entity that fear arises.

3

He was not at all happy. Therefore a person even today is not happy

when alone. He desired a mate. He became the size of a man and wife in

close embrace. He divided this body into two. From that division arose

husband (pati) and wife (patni). Therefore, as Yajnavalkya said, the

body before one accepts a wife is one half of oneself, like the half

of a split pea. Therefore this space is indeed filled by the wife. He

was united with her. From that union human beings were born.

7

Now, all this universe was then undifferentiated. It became

differentiated by name and form: it was known by such and such a name,

and such and such a form. Thus to this day this universe is

differentiated by name and form; so it is said. "He has such a name

and such a form."

 

This Self has entered into these bodies up to the very tips of the

nails, as a razor lies hidden in its case, or as fire, which sustains

the world, lies hidden in its source. People do not see the Self, for

when viewed in parts It is incomplete: when breathing, It is called

the vital breath (prana); when speaking, the organ of speech; when

seeing, the eye; when hearing, the ear; when thinking, the mind. These

are merely Its names according to Its functions. He who meditates on

one or another of Its aspects does not know, for It is then

incomplete: the Self is separated from Its totality by being

associated with a single characteristic.

 

The Self alone is to be meditated upon, for in It all these become

unified. Of all these, this Self alone should be known, for one knows

all these through It, just as one may find an animal which is lost

through its footprints. He who thus knows the Self obtains fame and

association with dear ones

 

Chapter III—The Two Forms of Brahman

1

Verily, there are two forms of Brahman: gross and subtle, mortal and

immortal, limited and unlimited, definite and indefinite.

2

The gross form is that which is other than air and akasa. It is

mortal, limited and definite. The essence of that which is gross,

which is mortal, which is limited and which is definite is the sun

that shines, for it (the sun) is the essence of the three elements.

3

Now the subtle: It is air and akasa. It is immortal, it is unlimited

and it is indefinite. The essence of that which is subtle, which is

immortal, which is unlimited and which is indefinite is the Person

(Purusha) in the solar orb, for that Person is the essence of the two

elements. This is with reference to the gods.

4

Now with reference to the body: The gross form is that which is other

than the air and the akasa that is in the body. It is mortal, it is

limited and it is definite. The essence of that which is gross, which

is mortal, which is limited and which is definite is the eye; for it

(the eye) is the essence of the three elements.

5

Now the subtle: It is the air and the akasa that is in the body. It is

immortal, it is unlimited and it is indefinite. The essence of that

which is subtle, which is immortal, which is unlimited and which is

indefinite is the person (purusha) that is in the right eye, for that

person is the essence of the two elements.

6

The form of that person is like a cloth dyed with turmeric, or like

grey sheep's wool, or like the scarlet insect called Indragopa, or

like a tongue of fire, or like a white lotus, or like a flash of

lightning. He who knows this—his splendour is like a flash of

lightning. Now, therefore, the description of Brahman: "Not this, not

this" (Neti, Neti); for there is no other and more appropriate

description than this "Not this."

 

 

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rajan s <rajan_ramaswamy wrote:-

 

Dear Jaysree

Thank you for the explanation on the word Hri and meaning of the

remainingstanzas of purusha Sukta and further elucidation from

upanishad and TaitriyaAranyaka..

 

You have explainedThe 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

 

I am giving below the meaning as given in the vyakhyanam of Puthur

SrivasaIyengar.hreeshca te lakshmeeshca patnyau - Bhomidevi and

Lakshmi are your Patnis.ahorAtre pArshve -- They are together with you

during day and night|nakshatrANi roopam --- You are luminous like

stars.ashvinau vyAttam -- You are beautiful like Ashwini devas|ISHTam

maniSHANa -- Let our desires be fulfilled|amum maniSHANa -- Let us get

Kainkarya Prapthi|sarvam maniSHANA --Let us get all we want

 

Hri is also used in Valmiki Ramayana as Bhoomi Devi in Yuddha Canta 109-6

 

Ramasya dakshine parsve Padma Sri samavastitaSavye tu Hrir visalakshi

..meaning Lakshmi was on the right side and Bhoo Devi on the left side.

 

I am particularly thankful for your pointing out Patnyau as dvivachanam

 

Adiyen

 

Ramanujadasan

 

Soundararajan