Guest guest Posted October 18, 2004 Report Share Posted October 18, 2004 SRIMATHE RAMANUJAYA NAMAHA. According to Hindu Thought, dreams are real and caused by the Supreme Brahman. They can either be prophetic or retributive. The earliest references to dreams are found in Rig veda which are mystic than symbolic. It is said that dreams are manifestations of evil spirits. By praying to Lord Varuna, a person can protect himself from the evil dreams. Lord Varuna is also called as Lord of Rta, the Law-giver who distributes the good and evil dreams in tune with the punya or papa-karma that the subject has to experience. By praying to this Lord, the evil dreams are consigned to Trita Aptya. (the 3rd level of consciousness or antharyamin?). There are verses on dreams in Atharva veda which speak about swapna in two-fold characteristics, namely, the state of sleep whose Lord is Yama and what it (sleep) contains. The second one is about dreams which are in nature of retributive justice done to the dreamer by the Lord of Rta – by praying whom one can get the evil dreams transferred to the evil-doers (how?) But one important verse in Atharva veda found in XIX-57 gives an indication of prophetic nature of dreams. It says, " Thee that are `harsh' by name, mouth of the black-bird (shakuni) –thee, o sleep, we thus know completely.' The term `krishna shakuni', meaning black-bird is symbolic of omens. It had been in vogue in those days to listen to the signs and sounds of birds to predict what is to come. The word shakunam indicates that dreams are speculative. Coming to upanishaths, there are many references to dreams in a number of upanishaths. But the core theme of all had been that it is Brahman who creates the dreams – something that runs counter to Freud and other modern psycho-analysts. The pramanas for dreams as being the creation of Brahman can be found in Ramanuja Bhashyam to Brahma sutras 3-2-1 to 3-2-5. (available in ramanuja.org). But the very next sutra says that dreams serve as omen. Thirijada's dream in sundara khandam and Andal's dream are worth mentioning here. Two inferences are drawn from Ramanuja's write-ups (according to K.C. Varadhachari who has done an elaborate research in Ramanuja's works) (1) Not all dreams are prophetic. The individual who is self- controlled, leads a moral life and is self-surrendered at the feet of the Divine would be relieved of evil dreams. With an increase in his morality and Divine consciousness, he would not dream at all. For him the dreams are of true nature, occurring in real life. The true dream is said to happen to him at twilight, the sandhya between waking and sleep state when he is receptive (consciously) to Divine manifestation within himself. The impressions as unfolded by the Divine at that time is remembered by him as dreams and they are found to happen in real life. (2) Most dreams are retributive in nature having an ethical justification. They evoke joy or sorrow or pleasure or pain. There are dreams in which the dreamer smells or tastes etc. (the causes are discussed in some upanishaths like ShArIrakOpanishath and SarvasArOpanishath). These feelings are in consonance with the nature of karma that the dreamer is destined to undergo. This is understood by the fact that good dreams have after-results of bodily fitness and bad dreams leave one physically and mentally exhausted and weak. Added to this is the feeling of dis-quiet and fear after a bad dream or a nightmare. The main book of reference for dream –interpretation is Charaka- samhita by Charaka, part of which is supposed to be based on Valmiki Ramayana. Scholars are of the opinion that Charaka has based his interpretations on `consensus of opinion' on different dream – implications that existed at his time – than on shAstric pramanas. One pramana we have is from Chandogya which states that dreaming of women means success. But going by Bramha sutra 3-2-6, we know that dream- reading has sruti-pramana and that there were dream –readers too. But as far as this writer knows, any literature on pramana-based dream-reading (other than charaka's) is not existent today. What we have with us now is based on interpreting from the retributive angle. (In contrast, Charaka's linking of dreams to specific diseases or success or defeat seem to have no logical or retributive basis.) Based on the above notion, it is possible to bring out a logic between dreams and reality. For instance to the question on snake, biting the dreamer in dreams, the logic is related to Rahu dosham, if ever it does exist in the subject's (dreamer) horoscope. If it does and if the subject is issueless (the most common debilitation caused by Rahu), the dream is said to signify an end to that debilitation. Under other conditions (than the one mentioned), it is interpreted that the impediments caused by Rahu in Gochara or in dasa-bhukti cease to exist from now onwards. By the snake-bite, it is implied that the harm is done (or over) and the subject is now free from the harm. This is both retributive and predictive. (The retributive-ness contains in itself the predictive aspect) Jayasree saranathan. Food for thought:- There is a story from Vikramaditya's life, whereby it is stated that a person approached him with a plea that he (Vikramadithya) help him retrieve the gold coins that was lent by him to another one in his dream!! The king asked him to come back the next day with the promise that he would get back the gold coins from the other person. The king then had the same number of gold coins tied in a bag and hung on top of a pole. A mirror was placed at the ground in such a way that the image of the coin-bag can be seen in the mirror. The king delivered justice by asking the `lender' to take back from the image found in the mirror, what he has lent in his dreams!! , "sathya" <sathya@m...> wrote: > > > Dear Swamis / friends > > I have a personal request / question. > For the past 2 nights my wife is dreaming about a snake biting her left leg > while at sleep. Can any elderly scholars explain what does this mean , > implications that may happen, what should be done for the same ( as > Prayaschittam) > > Kindly educate me sirs / Madams > > With Best Wishes & Regards > > sathya Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 19, 2004 Report Share Posted October 19, 2004 Dear Sir, Continuing on snake bite, incidentally when my sister was down with a serious ailment which required subsequent transplant surgery, she was having dreams of a snake not sure whether it was snake bite. At that juncture, when we approached a Namboodiri astrologer who was using the Prashnam mode to determine his predictions, my parents were told to immediately proceed to Kerala to a place near Trichur,as directed by him and therein meet a Namboodiri and do a Sarpabali puja. Could anybody please throw some light on what is this puja and why is it being performed? Hasten to add, with the grace of Lord Narayana and Guru Raghavendra, my sister underwent a successful operation. Regards Balaji On Mon, 18 Oct 2004 10:02:54 -0000, jayasartn <jayasartn wrote: > > > SRIMATHE RAMANUJAYA NAMAHA. > > According to Hindu Thought, dreams are real and caused by the Supreme > Brahman. They can either be prophetic or retributive. > > The earliest references to dreams are found in Rig veda which are > mystic than symbolic. It is said that dreams are manifestations of > evil spirits. By praying to Lord Varuna, a person can protect himself > from the evil dreams. Lord Varuna is also called as Lord of Rta, the > Law-giver who distributes the good and evil dreams in tune with the > punya or papa-karma that the subject has to experience. By praying to > this Lord, the evil dreams are consigned to Trita Aptya. (the 3rd > level of consciousness or antharyamin?). > > There are verses on dreams in Atharva veda which speak about swapna > in two-fold characteristics, namely, the state of sleep whose Lord > is Yama and what it (sleep) contains. The second one is about dreams > which are in nature of retributive justice done to the dreamer by the > Lord of Rta – by praying whom one can get the evil dreams transferred > to the evil-doers (how?) > > But one important verse in Atharva veda found in XIX-57 gives an > indication of prophetic nature of dreams. It says, " Thee that > are `harsh' by name, mouth of the black-bird (shakuni) –thee, o > sleep, we thus know completely.' The term `krishna shakuni', meaning > black-bird is symbolic of omens. It had been in vogue in those days > to listen to the signs and sounds of birds to predict what is to > come. The word shakunam indicates that dreams are speculative. > > Coming to upanishaths, there are many references to dreams in a > number of upanishaths. But the core theme of all had been that it is > Brahman who creates the dreams – something that runs counter to Freud > and other modern psycho-analysts. The pramanas for dreams as being > the creation of Brahman can be found in Ramanuja Bhashyam to Brahma > sutras 3-2-1 to 3-2-5. (available in ramanuja.org). But the very next > sutra says that dreams serve as omen. Thirijada's dream in sundara > khandam and Andal's dream are worth mentioning here. > > Two inferences are drawn from Ramanuja's write-ups (according to K.C. > Varadhachari who has done an elaborate research in Ramanuja's works) > > (1) Not all dreams are prophetic. The individual who is self- > controlled, leads a moral life and is self-surrendered at the feet of > the Divine would be relieved of evil dreams. With an increase in his > morality and Divine consciousness, he would not dream at all. For him > the dreams are of true nature, occurring in real life. The true dream > is said to happen to him at twilight, the sandhya between waking and > sleep state when he is receptive (consciously) to Divine > manifestation within himself. The impressions as unfolded by the > Divine at that time is remembered by him as dreams and they are found > to happen in real life. > > (2) Most dreams are retributive in nature having an ethical > justification. They evoke joy or sorrow or pleasure or pain. There > are dreams in which the dreamer smells or tastes etc. (the causes are > discussed in some upanishaths like ShArIrakOpanishath and > SarvasArOpanishath). These feelings are in consonance with the nature > of karma that the dreamer is destined to undergo. This is understood > by the fact that good dreams have after-results of bodily fitness and > bad dreams leave one physically and mentally exhausted and weak. > Added to this is the feeling of dis-quiet and fear after a bad dream > or a nightmare. > > The main book of reference for dream –interpretation is Charaka- > samhita by Charaka, part of which is supposed to be based on Valmiki > Ramayana. Scholars are of the opinion that Charaka has based his > interpretations on `consensus of opinion' on different dream – > implications that existed at his time – than on shAstric pramanas. > One pramana we have is from Chandogya which states that dreaming of > women means success. But going by Bramha sutra 3-2-6, we know that > dream- reading has sruti-pramana and that there were dream –readers > too. But as far as this writer knows, any literature on pramana-based > dream-reading (other than charaka's) is not existent today. What we > have with us now is based on interpreting from the retributive angle. > (In contrast, Charaka's linking of dreams to specific diseases or > success or defeat seem to have no logical or retributive basis.) > > Based on the above notion, it is possible to bring out a logic > between dreams and reality. For instance to the question on snake, > biting the dreamer in dreams, the logic is related to Rahu dosham, if > ever it does exist in the subject's (dreamer) horoscope. If it does > and if the subject is issueless (the most common debilitation caused > by Rahu), the dream is said to signify an end to that debilitation. > Under other conditions (than the one mentioned), it is interpreted > that the impediments caused by Rahu in Gochara or in dasa-bhukti > cease to exist from now onwards. By the snake-bite, it is implied > that the harm is done (or over) and the subject is now free from the > harm. This is both retributive and predictive. (The retributive-ness > contains in itself the predictive aspect) > > Jayasree saranathan. > > Food for thought:- > There is a story from Vikramaditya's life, whereby it is stated that > a person approached him with a plea that he (Vikramadithya) help him > retrieve the gold coins that was lent by him to another one in his > dream!! The king asked him to come back the next day with the promise > that he would get back the gold coins from the other person. The king > then had the same number of gold coins tied in a bag and hung on top > of a pole. A mirror was placed at the ground in such a way that the > image of the coin-bag can be seen in the mirror. The king delivered > justice by asking the `lender' to take back from the image found in > the mirror, what he has lent in his dreams!! > > > , "sathya" <sathya@m...> wrote: > > > > > > Dear Swamis / friends > > > > I have a personal request / question. > > For the past 2 nights my wife is dreaming about a snake biting her > left leg > > while at sleep. Can any elderly scholars explain what does this > mean , > > implications that may happen, what should be done for the same ( as > > Prayaschittam) > > > > Kindly educate me sirs / Madams > > > > With Best Wishes & Regards > > > > sathya > > Sponsor > > > > > ________________________________ > Links > > > / > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 19, 2004 Report Share Posted October 19, 2004 Dear all, >>Sarpabali puja. Could anybody please throw some light on what is this puja and why is it being performed?<< "WHY" is the crux of the question here. I am sure there are many vratams and pujas connected with Sarpam in our scriptures. For a Sivaishnava, all these are unnecessary. If you are really bitten by a snake, do use all resources to get to the right remedy. If it is happening in the dream, think of some nice shlokams before going to bed (many are in Mukunda maala) or VishNu sahasranamam or take the name of Lord. We may not have disrespect for sarpabali and such vratams, but does not mean we have to adopt them whatsoever. Naanaachaaram is one form of anaachaaram, actually worse than anaachaaram. This means you had time, but you wasted it on wrong priorities. You could have recited Vishnu Sahasranamam or done Bhagavadgita paaraayaNam, etc. This is like putting a lot of effort and accomplishing a project in the work place which the company doesn't care. Most people get a low rating or even get sacked down the road for wasting time and resources on something which was clearly not needed in the first place. It is really annoying to see how readily we drift. Just because the Lord is forgiving, does not mean we need to avail them so readily by doing all sorts of anaachaarams. All those unpresecribed aachaarams only bind us. How does it matter whether a prison is made of gold, iron or some moldy and stinky material? I would say a prison made of gold is the worst, as it provides little incentive to get out! dAsan K. Sreekrishna Tatachar Quote Link to comment Share on other sites More sharing options...
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