Guest guest Posted September 29, 2003 Report Share Posted September 29, 2003 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ========================================================== SRI RANGA SRI VOL.04 / ISSUE # 35 dated 28th September 2003 =========================================================== IMPORTANT POLICY STATEMENT: Kind attention of contributors is invited to the guidelines in “Sri Ranga Sri” Issues 04/24 dated 06/05/03 and 04/25dated 06/06/03 and the amendment in 04/28 dated 07/29/03(archived at Messages 2678, 2691 and 2903). NO DISCUSSIONS will be allowed in the JOURNAL even on matters featured in the Regular Issues of the JOURNAL. Any such discussions, appreciations, comments, criticisms or responses may be addressed to - Satsangam. As only members can post, those desiring to post may enroll in the first place, by sending email to - Satsangam-Subscribe =========================================================== IN THIS ISSUE: =========================================================== 1. GOTRAS AND PRAVARAS – AN OVERVIEW –PART 11 THE GLORY OF GOUTAMA GOTRAM – 3 (Anbil Ramaswamy) (Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry and “MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar (referred by Sri Srivatsankachariar Swami) 2. DESIKAMRUTHAM SRIMAD RAHASYA TRAYA SARAM THE FIVE FUNDAMENTALS- 3. By SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE) “SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI” 3. FROM MAHABHARATA: YAKSHA PRASNAM” Part 28: Prasnams 80 and 81 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. ========================================================== 118 Regular issues have been released, so far (besides several Special Issues) - - 27 Issues of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 & - 34 Issues of Vol. 4 These issues have been archived for public view at - by Sri Diwakar Kannan. We strongly urge you to kindly peruse the "Regular Issues" archived in the “Files” Section and view the Contents at “srsindex.html” (Not the individual postings allowed encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of “Sri Ranga Sri”: Tell your friends to join by sending an email to – "-Subscribe (AT) (DOT) com" IF not: Tell us, as to how we may improve. =========================================================== IMPORTANT: The “Files” Section also contains - The full text of “Art of Living”– (a write up on the Life and works of Swami Desika) by Sri M.K.Sudarshan of Kuwait. - Important days in the year Subhaanu, with text of Sankalpams for different occasions like Amavasya etc. by Sri K.P.Narasimhan Swami. Kindly also peruse the following sites: http://members.tripod.com/~sriramanujar (Maintained by Sri Madhava Kannan from Singapore) – for - Biography of Bhagavad Ramanuja – - Biography of Swami Desika – - Acharya Vamsa Vriksham – - Srimad Rahasya Traya Saram - and other links. http://www.srivaishnava.org/sgati/ (Maintained by Sri Venkatesh Elayavalli from California) SDDS Volume 1 / Issues 1 to 33 SDDS Volume 2 / Issues 1 to 26 SDDS Volume 3 / Issue 1 SaraNAgati Vol. 1 / Issues 1 - 24 SaraNAgati Vol. 2 / Issues 1 - 04 For “Hinduism Rediscovered” and other links http://www.srivaishnavam.com (Maintained by Sri R.M. Venkat from Bahrain) for - - Dasavatara Stotram meanings -“Srimad Rahasya Traya Saaram” and other links in the “Philosophy” section ============================================================ 1. GOTRAS AND PRAVARAS – AN OVERVIEW –PART 11 THE GLORY OF GOUTAMA GOTRAM – 3 (Anbil Ramaswamy) (Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry and “MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar (referred by Sri Srivatsankachariar Swami) -------------------------- There are several great and renowned Rishis who belong to this Goutama Gotram but all of them are known by the generic name of “Goutamas” only. Each one of them occupies his rightful place in the galaxy of great Rishis. It would appear that the very appellation of “Goutama” attached to their individual names catapults them to dizzy heights of glory. You will be already familiar with most of them (e.g.) Devabaagar, AruNar, Uddhaalakar, SvEtakEtu, VaamadEvar, NachikEtas, Chirakaaree, Kripaachariar, Ekadan, Dvidan, Tridan, Goutami. The virtuous wife of Goutama, the famous Ahalya is an outstanding personality in this. We will briefly allude to their glory. DEVABAAGAR: KaaTakam waxes eloquent on the greatness of this Devabaagar. Of all the Rishis, special mention is made of him as the only one who knew the esoteric mantra propitiating the fire god “Agni”, known as “Saavitraagnisayanam”. He was so conversant with this, that one day he heard a voice from heaven (an asareeri) saying: “ “Goutama dEvabaaga who knew Savitram well, knows everything”. Devabaagar was astonished at the body less voice and asked the voice itself “Who are you?” The voice replied “ I am Savitraagni, the seat of the exalted celestials; I hold the secret light of knowledge”. The scriptures aver that in those days when “Agni dEva” was propitiated with total dedication, he would condescend to converse with the Upaasaka in a human voice. For example: You would have heard of the popular story of “UpakOsalan”. With a view to learn Brahma Vidya, he approached his Guru for Gurukulavaasam. With absolute Bhakti, he tended the fires of his Acharya for 12 long years. Still his Guru did not impart the Vidya. UpakOsala was not deterred and continued ”Agni pooja” with utmost patience in the hope that the Acharya would someday teach him the precious Vidya. One day, after completing his daily chores, he came to offer “Paadapooja” to his Guru. But, his Guru had gone out somewhere. Acharya’s wife also did not know where the Acharya had gone and when he might return. UpakOsala was beside with grief. AgnidEva saw his plight and himself came forward to teach him the Brahmavidya that he had longed for, for so long! “Atha hi agnayas samoodirE”- says ChandOkyha Upanishad 4.10.4 Later on, the Guru returned and came to know what had transpired in his absence. Appreciating the patience of UpakOsala, he completed the instructions. The case of Devabaagar was similar to this says KaaTakam 1.9. “YEtaavati ha goutamah / yagjnOPaveetam kritvaadhO nipapaata / namO nama iti /sa hOvaacha / maa bhaishee Goutama/ jitO vE tE lOKa iti /” Such was the greatness of the one belonging to the “Goutama Gotram” It would appear that everyone belonging to the lineage of Goutama were deeply involved in the study and interpretation of Vedanta. In fact, they seem to have been responsible for starting most of the philosophical disputes on Brahmavidyas like Sadvidya and Panchaagni Vidya, the two most important Vidyas dealt with in the Upanishads. UDDALAKA & SVETAKETU AruNa Maharishi of Goutama Vamsam had a son named Uddalakar, and this Uddlaka had a son named SvEtakEtu. SvEtakEtu learned the Saastras from his own father and was considered an authority and shone brilliantly by virtue of his knowledge. Once, he went to the court of PravaahaNan, the King of Paanchaala. When the King put a few questions to test SvEtakEtu’s knowledge, the boy could not answer any of them. He felt very upset and returned to his father and put those questions to his father. The father also drew a blank because he himself did not know the answers. Both father and son were covered with shame and both of them made a beeline to the King’s place and requested the King to educate them on the topics. The King thought that it was not proper for a Kshatriya to be the preceptor of a BrahmaNa. Instead of accepting them as Sishyas, he offered a lot of treasures and pleaded with them to return satisfied accepting the gifts. This was like adding insult to injury for the father-son duo. Uddaalaka quoted Goutama kalpa sootram that declared that though a Brahmin was expected to learn everything, it would not be improper for him to become the Sishya of any others temporarily for acquiring necessary knowledge. After acquiring this knowledge, there is no bar for him to resume his role as an Achaarya. Aaapat kalpOBraahmaNasya abraahmaNaath vidyOPadEsah/ SamaaptE BraahmaNO guruH/ The King thought about it deeply and then agreed to impart Panchaagni Vidya on condition that Uddaalaka should do service for a long time and be waiting patiently. Uddalaka did accordingly and learning the Vidya, finally revealed it to the world for our benefit. What he got with so much of effort, toil and trouble has become easily accessible to posterity. This Vidya deals with how the soul leaving the body rests at 5 different places before being born again as a human. It also reveals the path taken by those who have done enormous PuNya and the path open to others who have done only sins and many such rare Tattvas. It is this Uddalaka who taught “Sad Vidya” to SvEtakEtu. It is this Uddalaka who learned “Antaryaami BraahmaNam” from Sage Yagjnyavalkyar and published it for the benefit of humanity. In the Upanishads, Uddalaka is referred to as “Goutama” only. In fact, all the Rishis who followed him in this lineage are reputed to be great Vedaantins. VAAMADEVAR This is another illustrious Rishi belonging to “Goutama” Vamsam. Rg Vedam calls him “VaamadEvO Goutama:” because it is he who founded the 4th MaNDalam of Rg. Vedam that contains 589 Mantras In the PaTTaabhisheka Sargam of Yuddha KhaaNdam of Srimad RamayaNa, 8 Mahrishis are mentioned who presided over the coronation and poured holy waters consecrating Lord Rama as the Emperor. In this, VaamadEva is second only to Sage VasishTa. “VasishTO vaamadEvas cha jaabaalir atha Kaasyapa: Abhyashinchan nara vyaagram…” is the famous Slokam Why are these two given so much importance? It is because these two were the Raajagurus of Dasaratha even before the birth of Sri Rama. “Ritvijou dvaabhimathou tasyaastaam Rishi sattamou / vasishTO vaamadEvas cha mantriNas cha tathaaparE” (VR 1.7.4) And, that is why both these take prime spots during the coronation. Although the other preceptors of Dasaratha were equally well qualified as great seers, Vaamadevar of the “Goutama” lineage occupied such an exalted position next only to and along with Sage VasishTa. This VasisTa-VaamadEva duo was prominent in the deliberations at the time of King Dasaratha’s earlier AswamEdha Yagjna. In AyOdhya KhaaNdam, on the death of Dasaratha, these were the ones who arranged for Bharata’s return from his maternal uncle’s place. Thus, these two could be seen appearing at all times when important decisions were to be taken in the entire Ramayana. “Goutama” Vamsam has its own specialties. They were the pioneers in leading the World in following the path of the Vedas (Vedamarga PratishTaapana). The 4th MaNDalam of Rg vEDa relates to VaamadEva. The 26th Sooktam here in just 3 mantras clearly explains the state of mind of a realized person (Brahmagjnaani). Those who have attained Brahmaswaroopm do not come down to earth to relate their experience! Even if one were to explain, we do not have the capacity to understand what they say. Till VaamadEva’s exposition, this remained an inexplicable mystery. It is he who clarified the position in unambiguous terms in these 3 mantras. (Vide Rg Veda 4.26). In short, these mantras explain how Bhagavaan is the sole cause of all that is and will be in the universe. BrahadaaraNyaka Upanishad and Brahma Sootram speak about the glory of VaamdEva thus: ”Tadvaitath pasyan rishir vaamadEvO pratipEdE aham manur abhavam sooryas cha iti” (BrahadaaraNyaka Upanishad 3.4.10) “Saastra drushTyaatu upadEsO vaamadEvaath” (Brahma Sootram 1.1.31.) These sentiments are echoed in Tiruvoimozhi 5.6.1 paasuram “KaDal gjnaalam seithEnum yaanE ennum”. PaaNini in his AshTaadhyaayi 4.2.7.9 indicates that VaamdEVa Goutama was the seer of “saama VEdam: “DrishTa saama/ vaamadEvaaayadhyaou/” To Continue THE GLORY OF GOUTAMA GOTRAM – 4 ================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================ 2. DESIKAMRUTHAM SRIMAD RAHASYA TRAYA SARAM THE FIVE FUNDAMENTALS- 3. By SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE) “SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI” ------------------- The Five Fundamentals-3 Another important attribute of the Parbrahmam is freedom from all blemishes, of whatever type. Even if the Lord were the personification of Wisdom and Bliss, the existence of even a minor stigma in Him would spoil the entire picture, as does a small blotch of black paint on a pure white wall. Swami Desikan quotes from the work acclaimed as the Purana Ratnam, as pramANam for the averment that the Paramapurusha is absolutely free from all imperfections: "Evam prakAsam amalam, nityam vyApakam akshayam Samasta hEya rahitam VishnvAkhyam Paramam padam" Not only is the Lord free from even the slightest of stigmas, He is the total antithesis of any thing bad or imperfect, as Sri Ramanuja lays down in the Gadya-"akhila hEya pratyanIka:". This is the exalted virtue of "amalatvam", extolled by Sri PAN PerumAL- " amalan, Adi pirAn....vimalan......nimalan, ninmalan". The Vishnu Purana reiterates the absence of any sort of flaw, physical or emotional, in the Parabrahmam-: "TEjO bala Ishvarya mahA avabOdha suveerya shaktyAdi gunaika rAsi: para: parANAm sakalA na yatra klEsAdaya: santi parAvarEsE" This sloka rules out the existence of any sort of "KlEsam" etc. These "KlEsAs" are of five types - avidyA (ignorance), asmitA (a false sense of independence), Desire, Hatred and AbhinivEsam (attachment to undesirables). This couplet also negates the presence in the Paramapurusha, of the crippling baggage of good and bad deeds, collectively known as Karma. Other flaw-generating attributes like caste and race, limited lifespan and Karma-caused experiences of pleasure and pain, are also absolutely absent in the Lord. Azhwars have devoted as much emphasis to ruling out any imperfections in the Lord, as to extolling His virtues. Sri Kodai Nacchiar's "Kurai ondrum illAda GovindA!" says all the aforesaid in a nutshell. Sri Nammazhwar too describes Him as "KOdu avam il en kannal katti". If the Parabrahmam is bereft of any blemish, does it mean that it is totally devoid of distinguishing attributes? When the Shruti talks about the nirguNa Brahmam, does it really mean that the Lord is without any attributes whatsoever? Is such a thing possible? Immediately after ruling out the possibility of imperfections in the Paramapurusha, Sri Bhashyakara hastens to add that He is the sole repository of all auspicious attributes - "kalyANaikatAna:". Sri Nammazhwar too emphasizes this at the very beginning of his Tiruvaimozhi, by portraying Emperuman to be the abode of auspiciousness unlimited - "uyarvara uyar nalam udayavan". Acharyas say that Azhwar is in a hurry to condemn those espousing the school of thought declaring the Ultimate to be a featureless entity ("niruguNa vAdigaLai midaru piditthArpOlE"). Before going into details, Swami Desikan first proves that the Paramapurusha is the repository of innumerable virtues. When Sri Valmiki lists sixteen laudable traits and queries Brahma as to who in the contemporary world could possess these, BrahmA replies that the list of virtues is indeed formidable and it would be definitely difficult to find a person in whom all of them would be present. However, BrahmA does divine the existence of such an exalted individual and starts telling Valmiki about the greatness of Chakkravartthi Tirumagan – "bahavO durlabhAschaiva yE tvayA kIrtitA guNA: MunE! VakshyAmi aham budhvA tai: yukta: shrooyatAm nara:" The residents of AyOdhya, eager to have Sri Rama as their ruler, tell Dasarata that his illustrious son is the repository of innumerable virtues-"bahavO nripa! KalyANa guNA: putrasya santi tE". Mother Earth too wished to have such a paragon of virtues as Her ruler, says Valmiki- "tamEvam guNa sampannam Ramam satya parAkramam lOka pAlOpamam nAtham akAmayata mEdinI". It is this abundance of auspicious virtues that makes Dasarata and his subjects decide upon Sri Rama as the Crown Prince, attesting to the strictly merit-based selection of rulers in the days of yore- "JyEshttam shrEshtta guNai: yuktam priyam Dasarata: sutam prakritInAm hitE yuktam prakriti: priya kAmyayA" Sri Rama, adorned by all these auspicious attributes, shone like a veritable Sun with a thousand rays – "GuNai: viruruchE Rama: deepta Soorya iva amsubhi:" Having dealt in a general way with the characteristics of the Paramapurusha, Swami Desikan takes up individually the various auspicious attributes and adduces pramANAs to prove their existence in the Lord. First, six principal attributes, which add glory to Sri Rama, are listed- "Anrisamsyam anukrOsa: shrutam seelam dama: sama: Raghavam shObhayanti EtE shad guNA: PurushOtthamam" "Anrisamsyam" is the commitment to the protection of devotees, while "anukrOsam" signifies empathy and mercy. "Shrutam" is the deep wisdom acquired from the Shastras and "Seelam" refers to the Lord's extreme accessibility to even the lowliest of lowly, His propensity to move with them as one, irrespective of the unbridgeable differences between Him and them. Seelam also refers to general exemplary conduct. "Damam" indicates the ability to keep the external sense organs like the eye, ear, nose etc. under strict control, without allowing their entry into forbidden zones, while "Samam" signifies the more difficult attribute of having absolute command over internal organs like the Mind. The Mind, as we all know, is extremely difficult to control, as worthies like Arjuna, famed for his powers of focusing, have attested ("Chanchalam hi mana: Krishna!....tasyAham nigraham manyE VAyOriva sudushkaram"). Even the Shruti attests to the frightening waywardness of the Mind -"BhIshmO hi mana:". It is the constant and comprehensive control over this capricious faculty that is meant by "Samam". Between them, these six attributes encompass the most important and difficult-to-acquire traits and it is no wonder therefore that Sri Rama, who was in possession of these in abundant measure, is adulated as "PurushOttamam" in the latter part of the couplet. Another extremely important (from our viewpoint) trait of Paramatma is His penchant for affording refuge to all those who seek Him. He has infinite patience and mercy towards erring humanity and looks not at the transgressions of the Prapanna. This is stated by none other than Piratti Herself, who tells Ravana to surrender to the Lord, promising him sympathetic acceptance by Sri Rama- "Vidita: sa hi dharmagya: sharaNAgata vatsala: tEna maitree bhavatu tE yadi jeevitum icchasi" It is not only the Divine Consort who considers the Lord to be the Ultimate Refuge and the Universal Saviour. MaharshIs, who speak nothing but the truth, aver the same -"sharaNyam sharaNam tvAm Ahu: divyA: maharshaya:” If one considers Piratti and Maharshis to be biased in this regard, accustomed to extolling the Lord's praise always, here is a quote from TArA, the enlightened wife of VAli, telling her husband that RAghava is indeed a haven of refuge for the holy and for those in distress "nivAsa: vriksha: sAdhoonAm ApannAnAm parA gati:" Not content with the six endearing traits of the Lord as detailed above, Swami Desikan lists another six, which, together, characterize the Paramapurusha. The quote this time is from Sri Vishnu Puranam and identifies TEjas, Balam, Ishvaryam, GnAnam, Veeryam and Shakti as inseparable attributes of the Lord-"TejO balaishvarya mahA avabOdha suveerya shaktyAdi guNaika rAsi:” Sri Bhashyakara too mentions these six ahead of others in the Sharanagati Gadyam- "GnAna balaishvarya veerya shakti tEja:". A detailed analysis of these six major guNAs, from which flow the countless others would be attempted later. So far, quite a few of the Lord's traits have been covered. On this basis, if we were to attempt enumeration of the rest of them, we would be doomed to disappointment, for the kalyANa guNAs of the ParamAtma is indeed countless. One might be able to count the grains of sand populating the beaches of the world, but not the Lord's auspicious attributes. Sri Ramanuja, bravely attempting an enumeration, gives up midway after listing just 24 of the divine traits and ends up admitting failure, as the guNAs prove countless-"asankhyEya kalyANa guNa gaNougha MahArNava!" Even if one were to be blessed with the extremely long lifespan of the Chaturmukha BrahmA, the benefit of a billion tongues and the purest of hearts to enable constant concentration on the Lord's hallowed guNAs, it is doubtful that one would be able to utter even a millionth of their number. And even if all the mighty deities populating the sacred worlds above were to join the attempt at enumeration, the job (of attempting an inventory of auspicious attributes) would not be done even after a million years, says the Mahabharata. All this is to tell us that the Lord's kalyANa guNAs are indeed countless. Agreed: the kalyANa guNAs are countless. Can we at least measure the dimensions of a single guNA? If we take up an attribute for detailed analysis, would we able to find its extent and scope? The answer is an emphatic "No" and the wearied and negative response is from the Veda Purusha, who does attempt to gauge the range and span of a particular trait, viz., Anandam or Bliss, only to return comprehensively vanquished, unable to touch even the peripheries of the mahAguNA –"YathO vAchO nivartantE". And each and every one of these traits encompasses the epitome of that particular virtue, the perfection almost beyond the realm of possibility. Sri Nammazhwar succinctly states this in the opening verse of Tiruvaimozhi-"uyarvara uyarnalam udayavan". Thus, when we contemplate the Paramatma, it should be as an entity adorned by all the aforesaid auspicious attributes. --\ ------ To Continue ================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================ 3. FROM MAHABHARATA: YAKSHA PRASNAM” Part 28: Prasnams 78 and 79 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. --\ ------ PRASNAM 78: YAKSHA: ”KAA DIK?” “WHAT IS THE DEFINITION OF DIRECTION?” YUDISHTIRA: “ SANTO DIK” ” DIRECTION IS WHERE PIOUS AND SPIRITUAL MEN EXIST” NOTES: The true direction is the direction towards divinity. Where can divinity be found? Divinity can be found in the hearts of all true devotees. How does one become a true devotee? One becomes a true devotee when one has managed to erase all traces of ego. In the words of Sri Aurobindo, “the personal effort required is a triple labor of aspiration, rejection and surrender: - - an aspiration vigilant, constant and unceasing - a rejection of the mind’s ideas, opinions, preferences, habits and constructions, so that the true knowledge may find free room in a silent mind and - a surrender of one self and all one is and has and every plane of consciouness and every movement to the divine and that Sakti” Such a person becomes like a beacon though it may not at all be his aim to be one. Such a person sheds a glow like that of sunlight. Humanity as a whole is uplifted and placed upon the appropriate track by such preceptors and seers. In the presence of such a person, all the nagging doubts and persistent questions vanish without a trace. YudishTira’s answer seems to emphasize that to approach God, we should seek the help of holy men. YudishTira is merely echoing the words of Sage Naarada who sang in praise of Sri Rama thus: “ tvad bhakta sanginaam Raama samsaarO gOshpadaayatE” “Oh1 Sri Rama! I take refuge in the company of your devotees. Lo, Behold! This ocean of life is so easily bridged as if it is the size of the hoof of a cow”. That is the place which is: DrishTaadrishTalaabhaadhyE nyaayyE pathi” Once a person throws in his lot with the spiritually liberated souls, then he is in the appropriate place; he is bound to receive the benefits foreseen as well as many unforeseen benefits” PRASNAM 79: YAKSHA: ”KIM UDAKAM PROKTAM?” “WHAT, TRULY, IS THE SOURCE OF WATER?” YUDISHTIRA: “ JALAMAAKAASAM” “THE SKY IS THE SOURCE OF WATER” NOTES: A hasty as well as an oversimplified explanation can be that the waters of the earth come from the rains that in turn come from the clouds. This explanation has to be discarded because none of the questions of Yaksha is a superficial question. Therefore, none of the answers can be a superficial level answer. Moreover, such an explanation suffers from a sequential error. For, the source of the clouds is the water resources of the earth. YudishTira who knew whatever had to be known truly and properly and well enough, cannot have based his answer on such erroneous foundation. In the Saanti Parva, Bhishma gives this description in reply to a doubt raised by Nakula (not about the origin of the universe) SalilaikaarNavam taata puraa sarva samabhood idam / Nishparakampamanaakaa saamaanirdEsymaheetalam // (Santi Parva Ch.160.11) In the days of yore, the universe was one vast sheet of water. It was immobile. There was neither the sky nor this earth. “Tatra jagjnE pitaamaha” (Ibid Sloka 12) Then, the creator, Brahma, also called the Grand Sire, came into existence. SOsrujad vaayumagnim cha Bhaaskaram chaapi veeryavaan / Aakaasamasrajat cha oordvamadhO bhoomim cha nairrutim // He, i.e. Brahma created the wind, fire, the powerful Sun, the sky, the heavens, this earth, the nether world and the quarters. This account also does not lend support to YudishTira’s answer. This account does refer to a later day sequence after the INITIAL creation. It seems to refer to the re-emergence of life forms and living beings after the cycle of four yugas (Krita, TrETa, Dvaapara and the Kali yugas) had been completed. The real explanation is contained in another, later chapter of the same Saanti Parva. Interestingly enough, YudishTira himself poses the question to Bhishma as to how the Universe containing mobile and the immobile originated. Bhishma replies by recalling the clarification of Sage Brigu in reply to a similar question asked by Sage Bharadwaaja. Brigu, the ancient and wise sage said: MaanasO naama vikhyaata: srutapoorvO maharshibhih / Anaadi nidanOdEtas tathaabEdyOjaraamarah // (Saanti Parva Ch.175.11) “ In the very beginning, there was only the Supreme, transcendent being. The Sages called him “Maanasa”. This being was immortal and above death and above origin itself. This being who was unmanifest and eternal created a divine being called “Mahat”. Everything then came out of him and in the end, everything became subtle within him” Soasrujat prathamam dEvo mahaantam naama naamatah / Aakaasam iti vikhyaatam sarva bhoota dhara: prabhu: // (Ibid Sloka 13) This divine being who came to be called “Mahat” and who was supporting everything and every being, first created the sky or space. (In another version, it has been mentioned that ”Mahat” created consciousness that in turn created space) Aakaasaad abhavad vaari salilaad agni maarutO / Agni maaruta samyOgaathtatah sambhavat mahee // (Ibid. Sloka 14) “ Out of space came water and from water were born fire and wind. The earth emerged thereafter through the union of fire and wind” Although YudishTira questions Bhishma about creation, which happened at the end of the 18th day war, it should be inferred that YudishTira knew all the answers and he was getting an affirmation of what he knew so that no trace of any doubt or confusion remained. To Continue ================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================ _______________ Share your photos without swamping your Inbox. Get Hotmail Extra Storage today! http://join.msn.com/?PAGE=features/es Quote Link to comment Share on other sites More sharing options...
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