Please read the Mail from Shrimathi Jayasree Saranthan ...., Knowledge reservoir !!!

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Shri :

 

dear all

 

pranaams.

 

I am forwarding a mail from "Shrimathi Jayasree".

 

Adiyaen thought that i can grab a percentage of knowledge by reading

prabanadham.

 

Shrimathi jayasree has shown me that there is no end to learning.

 

Please see how she defines "Kesavan" Naamam.

 

"Kedum Idar-aayavellam Kesava Yenna Naalum - Ref : 10.7.1"

 

Much of it is ,, the knowledge ..., mysore based Shrimathi Jayasree has

acquired is so ecstatic that there is no word to describe her ... . you must

read and try to understand the term "Water"

 

Thaayae , vanthuattean. I will hopefully try to match your knowledge !!!

 

I was like (in the past)

1. "Yaane Yennai ariya kilaathey ... or say Thiruvaimozhi , 2 nd ten

2. Paluthey pala pagalum poyina .... Iyarpa

3. Patraa manisarai patri ap-patru vidaa-thava-rey ... Ramanusa Nootr...

4. " Thiru polintha Aakathaan Paatham Arinthum Ariyaatha bogathaal illai

porul" - Iyarpa

 

hereafter ...Jetspeed ...................., Reading the books.

 

Adiyaen

 

- Maaran's Dog.

 

 

************* ************************** ************* *************

*************

 

SrI:

 

Respected Swamin,

 

Pranams to you.

May all your understanding and that of mine, may all your good-will

and good words are offered at the Lotus feet of the Lord!

Adiyen is only a nimittham.

 

There is no limit to knowing more of Him, as He is Limitless!

I say this as I seem to acquire new insights day by day!!!

 

Adiyen conceived more inputs on Moola prakruthi, a sort of fuild

state, when I learnt from a Mimamsa professor of mysore Veda paata

shaala, the meaning and ratioanle of Apa: in sandhya manthrams, udaga

shanti manthrams and in the course of upanayanam manthrams when we

condcuted Uapanayanam for my son last week. They all indicate that

water is the prime factor in which anything and everything can grow

and sustain.

 

But a doubt comes into my mind whether aapa: is the first factor.

 

Because texts say (taittriya upanishad- agni pUrva roopam / Adhitya

utthara roopam / aapah sandhi:) Apa: sandhi:. Water aids in

connectivity, just as how agni aids in transferring the havis.

 

Because water has always been regarded as something offered for

energising, as in every kind of tarpanam (thasmai ithi arpanam -

tarpanam) - this is for them. Because, even the droplets of water of

the shikai (kudumi) when it is dried after snaanam, is offered as

tarpanam.

 

Aapa: is that from which and in which entire creation began.It was in

that water, the Lotus sprang up from His naabhi with Brahma seated in

it and to become four faced, while initiating creation.

 

It is in that water bhagawan remains as Keshava (ke= in water, shava

= as lifeless) inbetween manvanthras and inbetween kalpas, with the

three fold gunas as the three tier of the sesha- bed and the 5- fold

indriyas as the 5 hooded head of the sesha.

 

(As per Gita vachan) can this then be - this state of water+ 3 gunas +

5 indriyas - be the stste of moola prakruthi?

 

Cant be! this can be the state of Prakruthi (pl refer Gita) from whcih

repeated evolution and devolution has been taking place.

 

Moola prakruthi must be the pre-stage to this stage.

 

The water, as found mentioned in the quotes from texts I had already

given must have been the molecualr or sub atomic or something of that

sort which we have not yet known by means of modern science.

 

Why I say this is beacuse of the description of Tri-karana evolution

detailed in Chandogya, of agni as the first formed, giving rise to

water and then giving rise to prithvi.

 

This water is what we know as water. The water (something in fuild

sate) that existed even before this tri-karan must have been in some

other form, usually called as ambhas by texts.

 

Science may never know it. Even Vedic seers have known it intuitively

only. If one has known it, it means one will never come back to this

plane to explain it. Because that state is the state of Nirguna

Brahman. But as per Gitacharyan even those who mediate on that state

and realise that state, will ultimately reach Him only - that is, Him

as Shanku chakra gadha paani and in an ecstatic state where one can

Enjoy Him. This is altogether another topic and therefore let me stop

it here.

 

Regards,

jayasree saranathan.

 

 

 

On 4/15/06, Maaran's Dog <bsundarrajansrivilliputtur wrote:

>

> Shri:

>

> Dear shrimathi Jayasree Saranathan

>

> Adiyane's Pranaams at your Lotus Feet. (illayaa pinna)

>

> Today i got time to read your mail. I read it fully. I can see your

depth

> of understanding.

>

> Thanks a lot for your response.

>

> Wonderful explanation !!!.

>

> Adiyaen

>

> Maaran's Dog !!

>

>

>

>

>Jayasree Saranathan <jayasree.saranathan wrote:

 

SrI:

 

The meaning of Moola Prakruthi has been given by the Super Giant of

all groups, namely, Gitacharyan Himself in verses 7- 4 & 5 and

further

finetuned in verses 14-3 & 4 (Bhagawad Gita).

Reading of the translation of these verses along with the context

and

commentaries by any acharya will answer your question on the

difference between the two.

 

For your further question,

 

>>>>>>>>>>>however i am trying to understand what is moola

pakuthi(moola prakruthi).

Is it like a compounded gaseous substance ? made up of

Helium,hydrogen ,nitrogen , Oxygen etc... as per our modern

science.or

is it like a normal soil(achith) ?

 

what is the difference between moola prakruthi & prakruthi.?

please explain this two Buzz words - Moola prakruthi & Prakruthi .

<<<<<<<<<<<<<<<<<<

 

instead asking you to search for the various texts, let me give the

relevant portions below and leave it to your judgement.

 

 

--\

----

 

 

 

First begin with the Nasadiya Hymn of Creation of Rig Veda

The Hymn of Creation (X.129) explains the origin of the world as

the

evolution of existent from non-existent. Water came into being

first;

from it was evolved intelligence by heat.

n¡sad¡s¢nno sad¡s¢ttad¡n¢Æ A

There was not the non-existent nor the existent then.

tama ¡s¢ttamas¡ g£lhamagre 'praketaÆ salilaÆ sarvam¡ idam A

Darkness was in the beginning hidden by darkness. This all was

water.

 

 

The Aitareya UpaniÀad states:

¡tm¡ v¡ idameka ev¡gra ¡s¢t A n¡nyat ki´cana miÀat A

(I. 1.1)

In the beginning this was but the absolute self alone. There was

nothing else whatsoever.

sa im¡Æ¤allok¡nas¤jata A ambhomar¢cirmaram¡po . . . .

(I. 1.2)

He created these worlds, viz., ambhas; mar¢ci; mara and ¡paÅ.

 

 

Yajurveda

áUKLA YAJURVEDA

áatapatha Br¡hma¸a

praj¡patirv¡ idamagra ¡s¢t A . . . tasm¡tpuruÀ¡ttaptad¡po j¡yante

A. .

. . ap¡Æ tapt¡n¡Æ pheno j¡yante A (V1.1.3)

In the beginning there was only the Creator. From him the 'water'

was

formed; from the water heated, the 'foam' was formed.

The B¤had¡ra¸yakopaniÀad says

naiveha kiµcan¡gra ¡s¢t A m¤tyunaivedam¡v¤tam¡s¢t A

tanmano'kuruta so'rcannacarat A tasy¡rcata ¡po'j¡yanta A

(I. 2.1)

In the beginning there was nothing. The universe was enveloped by

death alone. He produced mind. He moved about worshipping himself.

As

he was worshipping himself, water was produced.

vkiks ok vdZ% rn~;nika 'kj vklhÙkegU;rA lk i`fFkO;Hkor~A

¡po v¡ arkaÅ tadyadap¡Æ ¿ara ¡s¢ttamahanyata A s¡ p¤thivyabhavatA

(I.2.2)

Water verily is arka. What was there as froth of water hardened and

it

became earth (the cosmic egg, embryonic state of the Universe).

K¤À¸a Yajurveda

 

 

The Taittir¢yopaniÀad says:

asadv¡ idamagra ¡s¢t A tato vai sadaj¡yata A

tad¡tm¡naÆ svayamakuruta A tasm¡ttatsuk¤tamucyata iti AA

(II.vii.1)

In the beginning all this was unmanifested. From that emerged the

manifested. The Brahman created Itself by Itself. Therefore it is

called the self-creator.

The Ka¶hopaniÀad says:

na tatra s£ryo bh¡ti na candrat¡rakaÆ nem¡ vidyuto bh¡nti

kuto'yamagniÅ A

tamevabh¡ntamanubh¡ti sarvaÆ tasyabh¡s¡ sarvamidaÆ vibh¡ti AA

(II. ii.15)

There the sun does not shine, neither do the moon and the stars;

nor

do these flashes of lightning shine. How can fire? He shining all

these shine; through his lustre all these are variously

illuminated.

 

 

Atharva Veda

y¡r¸ave'dhiÆ salilamagra ¡s¢t A

(K¡¸·a; XII. 8)

Earth was formerly water upon the ocean of space.

rohito dy¡v¡ jaj¡na A . . . . aja ekap¡do'hahaddy¡v¡ p¤thiv¢

balena . . . .

(XIII. 6)

Rohita produced heaven and earth. The one footed goat, the sun made

firm the heavens and earth with his strength.

 

 

The Mu¸·aka UpaniÀad (II.ii.10) reiterates the words of

Ka¶hopaniÀad (II.ii.15)

etasm¡jj¡yate pr¡¸o manaÅ sarvendriy¡¸i ca A

khaÆ v¡yurjyotir¡paÅ p¤thiv¢ vi¿vasya dh¡ri¸¢ AA (II.1.3)

From him originate - vital force, mind, all senses, space, air,

fire,

water and earth that support everything.

tasm¡dagniÅ samidhayo yasya s£ryaÅ A

( II.1.5).

From him emerges the fire (heaven) of which the sun is the fuel.

The M¡¸·£kya K¡rik¡s say:

svapnam¡ye yath¡ d¤Àte gandharvanagaraÆ yath¡ A

tath¡ vi¿vamidaÆ d¤ÀtaÆ ved¡nteÀu vicakÀanaiÅ AA

(II. 3.1)

Just as dream and magic are seen to be unreal, or as is a city in

the

sky, the whole universe is known to be unreal.

The Pra¿na UpaniÀad (III.8) equates the Sun with pr¡¸a, Earth with

ap¡na, Space with sam¡na, Air with vy¡na and Luminosity with ud¡na.

pr¡¸¡cchraddh¡Æ khaÆ v¡yurjyotir¡paÅp¤thiv¢ndriyaÆ manaÅ A

(VI.4.)

From pr¡¸a, Space, Air, Fire, Water, Earth were created.

 

 

In addition to these traditional four Vedas, the Paµcama Veda

Mah¡bh¡rata also has important observations on cosmogony:

¡k¡¿¡dabhavadv¡ri salil¡dagnim¡rutau A

agnim¡rutasaÆyog¡tatassambhavanmah¢ AA

(á¡ntiparvan, 180.16)

Water was formed from the space; from water, fire and wind, and

from

their reaction the earth was formed.

agnipavana saÆyukta kh¡t samukÀipate jalam A

so'gnim¡ruta saÆyog¡t ghanatvamupapadyate AA

tasy¡k¡¿¡nnip¡taÅ sneh¡ttiÀ¶hati yo'paraÅ A

sa saÆghatv¡m¡p¡tto bh£mitvamanugacchati AA

(á¡ntiparvan, 180.15)

The water produced in the sky by fire and wind attains solid state

owing to the reaction of fire and wind. The oily quality of the

water

produced from the sky takes the form of the earth.

 

 

The S¡Ækhya system of Dar¿ana considers the origin of the

paµcamah¡bh£tas in the atomic form by means of combinations of the

tanm¡tr¡s:

k¤À¸ap¡d¡c¡rya (tattvatrayavivara¸am)atr¡yaÆ kramaÅ - bh£tadeÅ

¿abdatanm¡traÆ j¡yate, ¿abdatanm¡traÆ bh£t¡dir¡v¤¸oti, tata ¡k¡¿o

j¡yate, tato'sm¡t ¿abdatanm¡tr¡t spar¿a tanm¡traÆ j¡yate,

spar¿atanm¡traÆ ¿abdatanm¡tram¡v¤¸oti, evaÆ ¿abdatanm¡trav¤t¡d

¡k¡¿asah¡yak¡t spar¿atanm¡tr¡d v¡yurj¡yate, tato'sm¡t

spar¿atan-m¡tr¡t

r£patanm¡traÆ j¡yate, r£patanm¡traÆ spar¿atanm¡tra-m¡v¤¸oti, evaÆ

spar¿atanm¡tr¡v¤t¡d v¡yusah¡yak¡t r£patanm¡tr¡d tejo j¡yate A

evam¡di

A

The ¿abdatanm¡tra produced the Space and also the spar¿atanm¡tra

and

the combination of the Space with the spar¿atanm¡tra produces the

Atmosphere (V¡yu). The r£patanm¡tra is produced from the spar¿a

tanm¡tra and envelopes the spar¿atanm¡tra. From the enveloped

spar¿atanm¡tra, the r£patanm¡tra with the help of the V¡yu produces

the fire etc.

 

 

The cosmological ideas in Vedas can thus be summarised as:

1. In the beginning there was neither the non-existent nor the

existent.

2. The Supreme cosmogonic force by the sheer Will to produce the

universe first in the form of darkness enveloped in darkness.

3. The cosmological waters ambhas got manifested next in the form

of

undifferentiated fluid in darkness where there was no light

whatsoever.

4. From the cosmic waters, combined with the motivation to move and

probably as a consequencce of the friction, fire called arka got

generated.

5. Due to the action of the fire and water, wind was produced and

the

combination of wind, fire and water produced a froth which got

solidified subsequently to form the earth.

6. The Supreme Brahman who is like an uplifted thunderbolt, makes

the

entire universe to emerge and to move. Thus the cosmic fluid

originates due to the motion induced by the Will of the Supreme

Soul

moves the undifferentiated atoms into an undifferentiated cloud of

dark fluid which because of the friction of motion attains heat and

gives rise to the cosmic earth (the cosmic egg or the embryonic

state

of the universe), which is the protostar of the modern concept of

cosmogony. The further motion of the cosmic fluid along with the

cosmic earth produced the ekapada aja, the sun. The sun is the

Pr¡¸a

and from this Pr¡¸a the Paµcabh£tas originated.

The specific contributions by Vedas to the cosmogony, in

superiority

to the most modern cosmological concepts, thus include: (a) The

concept of non-existent and non-non-existent state simultaneously;

(b)

The Supreme Will which motivated the non-differentiated atoms to

combine to get differentiated into various forms like the nebula -

ambhas; the frictional fire - arka; the protostar - cosmic earth

(brahm¡¸·a) and finally the sun which is the pr¡¸a which

differentiated the paµcamah¡bh£tas.

 

 

In spite of the unprecedented advancements in the science and

technology, we are still as enlightened as the Vedic seers and

their

philosophical idea -

iyaÆ vis¤Àtiryata ¡babh£va yadi v¡ dadhe yadi v¡ na A

yo'sy¡dhyakÀaÅ parame vyoman so a´ga veda yadi v¡ na veda AA

(]ÎV, X.129)

Where from has this cosmogony come; who is its chief architect?

whether he knows or not - is still as valid and as beautiful as

when

it was composed.

 

Please refer,

 

http://www.atributetohinduism.com/Hindu_Cosmology.htm

 

 

 

(Note from this writer:- From the above, the form of moola

prakruthi

can be deduced. For further understanding, a combined raeding of

Chandogya and Taittriya will help)

 

Pranams,

jayasree saranathan.

 

 

-----

 

Maaran's Dog

 

 

 

Shri:

 

Adiyaen;s Pranaams & Dhanyoshmin

 

Can any one of you explain what is meant by moola prakruthi.

please pardon my ignorance . i got this word from P.B.A Swamy

vyaakyaanam book. Ref: 10.10.9 (muthal thani vithayyo... )

 

i am finding very very difficult to understand the P.B.A swaamy

vyaakyaanam itself. so unclear, confusing after reading this for 10

times.

 

Dear T.C.A , Shrimathi Sumitra & family , padmanaabhan and so on ,

the Giants of !! can you shed some light on it.

 

The wording goes like this. 10.10.7

( Yenathu aaviyei, in-uyirai manakaaraamai manni undittaaay ..)

 

looks easy at reading...right. vyaakyaanam is tough !!!

 

The complexity goes like this . P.B.A swamy says that

in this context .., Aavi is different from uyir. and he frequently

uses the word Prakruthi and moola prakruthi...( Are we composed of

4

entities such as chith, achith,prakruthi,aathma vasthu ? )

 

To some extent , i was able to understand that we all came from a

single Golden egg shell called moola prakruthi. what is moola

prakruthi ?

 

If i understand these concepts the origin of infinite number of

souls

can be clearly sketch able !!

 

Core References :

1. Yen perukku il an-nalathu , Thiru-vaai mozhi Ref 1.2

 

deriving from the above ., Raamanusa Nootranthathi

goes like this...

2. karuthariya-par-pal-uyir-kalum , pallu ulagu yaavum ... ,

- Raamanusa Nootranthathi - amuthanaar

 

Thanks for your input.

 

Adiyaen

 

 

- maaran's dog

 

 

 

 

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