The Sacred Seven

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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

 

 

The Sacred Seven

 

 

 

I was travelling from Coimbatore to Chennai by the night train and was reading a book when my concentration was disturbed by an altercation nearby. An old lady who had climbed the compartment steps with difficulty had been allotted an upper berth by an inconsiderate booking clerk and was requesting a co-passenger, a middle-aged man with a lower berth (No.7), to swap places with her, as she was unable to climb to the upper berth. The man was refusing to do so (rather inconsiderately, I thought). The matter ended with my parting with my lower berth and occupying the upper one and the old lady ensconced in mine. In the morning, when we all got down from the train, my curiosity got the better of me and I asked the person who had insisted on his lower berth as to why he was so adamant. Was he suffering from arthritis, heart disease or some such disorder which made it difficult for him to oblige the lady? The gentleman then opened up and told me sheepishly that he had specifically sought and secured berth no. 7 in coach no.7 through advance booking, as 7 was his lucky number and he felt insecure travelling under any other number. He was hence reluctant to give up the specific berth in favour of anyone, however genuine the other's need. I was understandably surprised by the explanation and went on my way, reflecting on the sway numbers had on people.

 

 

 

When I considered numbers in general and 7 in particular, I almost sympathized with the passenger, for 7 definitely appeared to occupy an exalted place in the Lord's scheme of things. The number appeared to dominate and tower over all other integers and seemed to leap out of the pages of our Scripture, whichever holy book you chose. Be it the spotless Shruti, the Divya Prabandas, Itihasasas or Puranas, 7 seems to occupy a pride of place, as can be seen from the following.

 

 

 

It could definitely not be a coincidence, but the Yaju: Samhita consists of seven major chapters or 'Kaandam's. Srimad Ramayanam too, being but a reincarnation of the immaculate Shruti, consists of seven 'Kaandam's. You may be inclined to pooh pooh this, but there is an abundance of references in the Scripture to 7, which is too wide-spread, too frequent and too significant to ignore. Be they rivers, mountains, worlds, trees, Rishis or chaste women, the best among them are always seven in number.

 

 

 

For instance, if you take rivers, all of us utter the names of 7 great rivers every day, invoking the presence of their sacred waters in our bath water.

 

 

 

"Gange cha Yamune chaiva Godaavaree Saraswati

 

Narmade Sindhu Kaaveri jalesmin sannidhim kuru"

 

 

 

This is what we recite, mentally imagining ourselves being cleansed of all our external and internal dirt, by the holy waters.

 

 

 

If you take mountains, there too you find the Vishnu Puraanam telling you that the greatest among them are seven in number-

 

 

 

"Mahendro Malaya: Sahya: Suktimaan Riksha parvata:

 

Vindhyascha Paariyaatrascha sapta atra Kula Parvataa:"

 

 

 

It is to these that Sri Tiruppaanazhwar refers, when he says that these huge mountains were swallowed by the Lord during the Cosmic Deluge-"Anda bahirandatthu oru maanilam ezhumaal varai muttrum unda kandam kandeer ennai uyyak kondade". The Seven Kula Parvatas are stated differently in ancient Tamizh works, as Himayam, Mantharam, Kailaasam, Vindhyam, Nishadam, Hemakootam and Nilagiri-"Imayam, Mantharam, Kailai, Vadavindam, Nidadam, Emakootam, Nilagiri ena kula varai ezhum koorum enba" says the Divaakaram. Though these are indeed venerable mountains, more adored and adulated are the seven that form the abode of Srinivasa. The glory of the hills is so much that the Lord Himself is known popularly as "Ezhumalayaan". The Venkatesa Suprabhaatam catalogues these seven significant hills-Sri Seshasailam, Vrishabhaadri, Vrishaadri, Venkataadri, Naraayanaadri, Garudaadri and Anjanaadri, The seven great hills appear to be different in each Dweepa. For instance, in the Plaksha Dweepam, the Varsha Parvatas are known as Gomeda, Chandra, Naarada, Dundubhi, Somaka, Sumanaa and Vaibhraaja, while in the Saalmali Dweepa, the seven great mountains are named Kumuda, Unnata, Balaahaka, Drona, Kanka, Mahisha and Kakudmaan. Now I hear you asking, "What are these Dweepaas and how many are they?"

 

 

 

The great land masses and islands of the world, the Dveepaas as they are called in Sanksrit, are again 7 in number. While the one that we inhabit is known as the Jamboo Dweepam, there are six others, called Plaksha Dweepam, Krouncha Dweepam, Saalmali Dweepam, Pushkara Dweepam, Kusa Dweepam, and Saaka Dweepam. These land masses are surrounded by oceans, which too are seven in number-"Uvarodu Karumbu Madhu ney Tayir Paal Punal maa kadal ezhena vagutthanar pulavar"-oceans of salt water, sugar cane juice, ghee, curds, milk, intoxicating liquid and potable water.

 

 

 

The Taittiriyopanishad tells us that the Seven vital airs emanate from the Lord, as does everything else-"Sapta Praanaa: prabhavanti tasmaat". (These seven regions of Air are-"Aavaaha, Pravaaha, Samvaaha, Udvaaha, Parivaaha and Paraavaha"). Another group of seven which owes its origins to the Paramatma is "Samit" or the small wooden sticks used as fuel in various yagyas and homas. The seven types of Samit are those from the Palaasa tree, the Banyan tree, the Fig tree, the Jack tree (Palaa maram), Samee, Asani nata and Pushkara parna. The specialty of these trees is that they bear fruit, without apparently generating blossoms. In the Cosmic Sacrifice that was performed for the purpose of Creation, do you know how many "Paridhi"s (sticks kept on three sides of the sacrificial fire) were there? No marks for guessing--they were indeed seven. ("Sapta asya aasan Paridhaya:"). These symbolic Paridhis consisted of the five elements (Earth, Atmosphere, Water, Wind and Fire), Ahankaaram and the Intellect. Vidyaaranya interprets the reference to the seven Paridhis as meaning the seven principal metres-Gaayatri, Ushnik, Anushtup, Brihatee, Pankti, Trishtup and Jagatee. And the number of Samits used in the Primordial Yagya was again 21--a multiple of seven ("Tri: sapta samidhaa: kritaa:")

 

 

 

Thus, the Upanishads have a lot to say about 7. The Cchaandogya Upanishad calls upon the devotee to worship seven types of Saama mantras-Hinkaaram, Prastaavam, Omkaaram, Pratihaaram, Upadravam and Nidhanam.

 

 

 

The Vishnu Sahasranaama Stotram praises the Lord as "Saptaidhaa:", as He is the object of worship in the three types of Yagyas (Paaka Yagya, Havir Yagya and Soma Samsttha) each of which is seven in number. For instance, the Paaka Yagya group consists of seven sacrifices-Oupaasanam, Vaisvadevam, Sthaaleepaakam, Ashtakaa shraaddham, monthly ceremonies, Eesaana bali and Sarpa bali. Similarly, Havir Yagyas consist of another seven--Agnihotram, Darsa Poorna maasam, Pinda Pitru Yagyam, Pasu bandham, Aagraayanam, Chaatur maasyam and Sautraamani. The seven Soma Samsttha type of Yagyas are Agnishtomam, Atyaagnishtomam, Ukthyam, Shodasam, Vaajapeyam, Atiraatram and Aaptoryaamam.

 

 

 

The same Vishnu Sahasranaamam tells us that the Lord has seven vehicles-"Sapta vaahana:"-consisting of the seven horses of the Sun's chariot, which are the presiding deities of seven Vedic metres, viz., Gaayatri, Ushnik, Anushtup, Brihatee, Pankti, Trishtup and Jagatee. Again the magical number 7 is used to describe the Parabrahmam, in the same Stotram-"Sapta Jihavaa:" or the seven-tongued one. Here, the reference is to the Lord's fiery form as the Agni Bhagawan, which is used for conveying the sacrificial offerings meant for various deities. These seven tongues are known as Kaalee, Karaalee, Manojava, Sulohita, Sudhoomravarna, Sphulinginee and Visvaroopee. These seven tongues are also symbolically represented as the nose, tongue, eye, skin, ear, mind and intellect-

 

 

 

"Ghraanam jihvaa chakshuscha tvak cha shrotram cha panchamam

 

Mana: buddhischa sapta etaa jihvaa Vaisvaanara archisha:"

 

 

 

Again, we are told by the Upanishad that the Paramatma is the source of the seven types of fire-"Sapta praanaa: prabhavanti tasmaat, Saptaarchisha: Samidha: Sapta jihvaa:". And the seven types of fire referred to here are Hiranya, Kanaka, Rakta, Krishna, Suprabha, Atirakta and Bahuroopa.

 

 

 

Confirming His affinity for number 7, when He decides to show Sugriva what He is capable of, it is seven Saala trees that Sri Rama pierces with a single arrow. And when He exhibits His prowess for winning the fair hand of Sri Nappinnai, Sri Krishna tames seven wild bulls-"maal vidai ezhum adarttha sempavala tiral vaayan". And when He hoists the Govardhana Mountain as a huge umbrella to protect the cows and cowherds of Gokulam from the hail storm let loose by an enraged Indra, He stands still for seven days and seven nights, absolutely without any fatigue. 7 would indeed appear to be the favourite number of the Lord, as it was of the railway passenger mentioned above. This is yet again borne out by the seven Praakaarams or enclosures He sports at Srirangam. Sri Bhattar is so enamoured of these seven praakaaras, that he begins his Sri Ranganatha Stotram with "Sapta Praakaara madhye".

 

 

 

And again, the worlds in this universe are seven, as we well know from the Praanaayaama mantras, which enumerate them as "Bhoo:, Bhuva:, Suva:, Maha:, Jana:, Tapa:, and Satyam". This Cosmos consists of fourteen such worlds, we are told by Sri Ramanuja-"Chaturdasa bhuvanaatmakam Andam". While the aforesaid seven worlds are those consisting of the Earth and the exalted ones above, there are seven more under the earth, which are the abode of Asuras, Rakshasas, Serpents and Yakhshas. These underworlds are Atalam, Vitalam, Nitalam, Gabhastimaan, Sutalam and Paataalam. Contrary to the popular misconception, these worlds below are beautiful and enchanting, where the Sun shines without scorching and everything is pleasant. In fact, Sri Narada, returning to heaven after a trip to the Paataala lokam, is said to have remarked that the latter was much more beautiful than the former, according to Sri Vishnu Puranam. (It is interesting to note that even according to the Islamic tradition, the number of Earths is seven).

 

 

 

There is none who has not seen the constellation of seven stars in the night sky, known as the "Saptarishi Mandalam", representing the seven great Sages or Maharshis. If you want to know who they are, you have to go again to the Sandhyavandana Mantras, where their names are enumerated as the discoverers of seven significant "Vyaahriti" mantras-Atri, Bhrigu, Kutsa, Vasishtta, Goutama, Kaasyapa and Angirasa. The fame of these Sapta Rishis is such that even the Lord refers to them in the Bhagavat Gita-

 

 

 

"Maharshaya: Sapta poorve chatvaaro Manava: tatha

 

Mad bhaavam maanasa jaata yeshaam loka imaa: prajaa:"

 

 

 

These seven Rishis are considered to be the progenitors of the entire human race, to whom all of us owe our origins. These Rishis, in turn, were born directly from the mind of the four-headed Brahma. Due to their exalted origins, these Rishis were considered the best of their class and were charged with the important function of populating the worlds through their progeny. However, the seven Rishis enumerated by the Lord are apparently different from the seven referred to as the discoverers of the Vyaahriti mantras. The Sapta Rishis as per the Bhagavat Gita would appear to be Mareechi, Angiras, Atri, Pulastya, Pulaha, Kratu and Vasishtta, as can be deduced from the following Mahabharata Sloka:

 

 

 

"Mareechi: Angirasascha Atri: Pulastya: Pulaha: Kratu:

 

Vasishtta: iti sapta ete maanasaa nirmitaa hi te

 

Ete Veda vido mukhyaa: vedaachaaryaascha kalpitaa:

 

Pravritti dharmina: chaiva praajaapatye cha kalpitaa:"

 

 

 

The same Epic furnishes another grouping of Sapta Rishis, born from the mind of Brahmaa-Sana, Sanatsujaata, Sanaka, Sanandana, Sanatkumara, Sanaatana and Kapila.

 

 

 

It would appear that the Sapta Rishis differ from one Manvantaram to another, the seven narrated above belonging to the Swaayambhuva Manvataram. The seven great seers belonging to the current Vaivasvata Manvantaram would be Visvamitra, Jamadagni, Bharadvaaja, Goutama, Atri, Vasishtta and Kasyapa. It is significant that the names of all these Rishis find mention in the Vedas in several contexts.

 

 

 

The Sapta Rishis or the Seven Great Seers are so called not only because they are seven in number, but also due to their possessing seven great qualities, viz.,

 

1. Long life

 

2. Ability to discover Veda mantras through penance

 

3. Divine vision encompassing the past, present and the future

 

4. Lordship

 

5. Maturity with respect to age, qualities and learning-the "Gnaana Vriddhaa:, Vayo Vriddaah: and "Seela Vriddhaa: indicated in Srimad Ramayanam

 

6. Identification and propagation of the right path, and

 

7. Being the progenitors of the entire human race.

 

 

 

This much is clear from the following Vaayu Purana sloka:

 

 

 

"Etaan bhaavaan adheeyaanaa ye chaita Rishaya: mataa:

 

Sapta ete saptabhi: chaiva gunai: Saptarshaya: smritaa:

 

Deerghaayusha: Mantrakrita: Isvaraa: divya chakshusha:

 

Vriddhaa: pratyaksha dharmaana: Gotra pravartakaa: cha ye"

 

 

 

It is significant to note that Sri Kousalya invokes the blessings of the Sapta Rishis, when bidding Sri Rama farewell on His jungle sojourn-"Sapta Rishaya: Naaradascha te tvaam rakshantu sarvata:"

 

 

 

 

 

There are some sacred places which bestow liberation on those who visit them or reside in them. These are known as "Mokhsapuri". If you see their number, it is predictably seven: these are Ayodhya, Mathura, Maya (Haridwar), Kasi, Kaanchi, Avantika (Ujjain) and Dwaraka. Here is the relative scriptural quote-

 

 

 

"Ayodhya Mathura Maya Kasi Kanchi Avantika

 

Puree Dwaaravatee chaiva sapta ete moksha daayakaa:"

 

 

 

At the other extreme, we find that the principal forms of Hell, which are created to enable Jeevatmas to work off their evil deeds, are also seven. This we find from Sri Poygai Azhwar's words-"Ini yaar puguvaar ezhu naraka vaasal". If you really want to know, the seven hells indicated by Azhwar, to which evil-doers of various hues are assigned, are Rouravam, Maharouravam, Tamas, Nikruntanam, Apratishttam, Asipatram and Taptakumbham. These have been differently stated as Perum Kalittru Vattam, Peru Manal Vattam, Eriyin Vattam, Poogaiyin Vattam, Irulin Vattam, Perum keezh Vattam and Aripadai Vattam. Another grouping of these seven hells mentioned by Sri Annangaracharya is-"Koota saalam Kumbheepaakam Allal Adhogati Aarvambhoo, Sendhu endru ezhum tee naraka peyar".

 

 

 

The number 7 exerts great influence over human lives too. For instance, it is at age 7 that we are normally expected to undergo Upanayanam. Though the Shastras tell us that a boy should undergo this samskaara at 8 ("Ashta varsham braahmanam upanayeeta") since age for this purpose includes the time spent in the mother's womb, it is actually at 7 that Upanayanam is to be done. In marriage too, the acid test of whether a marriage has been concluded is whether the significant ritual of Saptapati has been performed. Even the Hindu Law prescribes Saptapati as conclusive proof of marriage. This involves the bride and groom taking seven steps together, with the intonation by the groom of the mantras beginning with "Ekamishe Vishnu: tvaa anvetu", invoking the blessings of the Paramatma at each of the very first steps the couple take together in their new life.

 

 

 

As children, all of us must have written essays on Domestic Animals and Wild Animals. We have a clear categorization of these beasts and predictably, we find that each kind consists of seven animals. Among the Domestic Animals are the cow, the sheep, the buffalo, the horse, the mule and the donkey and, of course, the human being, while the Wild Animals consist of the lion, the tiger, the pig, the boar, the elephant, the bear and the monkey. Here is the relative Mahabharata slokam-

 

 

 

 

 

"Simha vyaaghra varaahascha mahisha vaaranaa: tatha

 

Rikshaascha vaanaraaschaiva sapta aaranyaa: smrita nripa

 

Gou: aja: manuja: mesho vaaji asvatara gardbhaa:

 

Ete graamyaa: samaakhyaataa: pasava: sapta saadhubhi:"

 

 

 

And when they seek the exalted state of subjugation to Emperuman, Azhwars do not confine the prayer to themselves, but include three generations before them and three after them, which makes for seven generations, including themselves. This is known as "Sapta parva daasyam" and is oft-repeated in Azhwars' outpourings. Here are a few for a sample-

 

 

 

"Endai Piraan tanakku adiyaar adiyaar tam adiyaar adiyaar tamakku adiyaar adiyaar tam adiyaar adiyongale"(Sri Nammazhwar)

 

 

 

"Endai tandai tandai tandai tam mootthappan

 

Ezh padikaal todangi vandu vazhi vazhi aatcheigindrom" (Sri Periyazhwar)

 

 

 

"Tvat bhritya bhritya parichaaraka bhritya bhritya bhritya's bhritya iti maam smara Lokanatha!" (Sri Kulasekharazhwar)

 

 

 

Sri Nammazhwar proudly proclaims that the Lord decided to bless seven generations before him (Azhwar) and seven after him, just because of their connection with Azhwar-

 

 

 

"Kesavan tamar keezh mel emar ezh ezhu pirappum

 

Maa sadir idu pettru nammudaya vaazhu vaaikindravaa!"

 

 

 

Azhwar performs Prapatti at the feet of the Lord-"un adikkezh amarndu pugundene". As a result, it is not only Azhwar who is assured of liberation and endless bliss, but all those who were born seven generations before him and seven after. This is evident from his words,

 

 

 

" ennai kondu en paavam tannaiyum paara kaitthu emar ezh ezhu pirappum

 

mevum tan maiyyam aakkinaan vallan Empiran Vittuve".

 

 

 

If you ask whether the Saranagati performed by one person can save so many generations after him, the answer is that due to the devotion ingrained in their genes, all followers of Azhwar are endowed with divine wisdom and are prompted by the Lord Himself at appropriate times to perform Prapatti at His lotus feet, for their own individual selves, thus ensuring their liberation.

 

 

 

7 would also appear to indicate innumerability or infinity, as does thousand in Vedic parlance. When the Purusha Sooktam credits the Lord with a thousand heads, eyes and feet ("Sahasra seersha Purusha: sahasraaksha: sahasra paat"), what it actually means is that the Lord has an infinite number of heads, eyes and feet. Similarly, when Sri Peyazhwar proudly proclaims having rid himself of seven births ("Ezh pirappum yaan arutthen") as a result of his having attained the Lord's feet, what he really means is that he has escaped the interminable cycle of births and deaths. When Sri Andal prays for intimate service to the Lord in seven births and their multiples, ("Ettraikkum ezh ezh piravikkum un tannodu uttrome aavom, unakke naam aatcheivom") She again seeks such kainkaryam in innumerable births, as long as the Jeevatma continues to inhabit its mortal coils.

 

 

 

Giving away cows is so meritorious that it saves seven generations before and seven after the donor, we learn from the Mahabharata-"Go pradaanam taarayate sapta poorvaan tathaa aparaan". We thus see how good deeds done by one confer merits on seven generations. Conversely, sins committed by one can also affect one's forebears and successors for seven generations, says the same Mahabharata. For instance, perjury, or tendering of false evidence, dooms not only the perjurer to hell, but also seven of his generations before and after him-

 

 

 

"Prishto hi saakshee ya: saakshyam jaanamaano anyatha vadet

 

Sa poorvaan aatmana: sapta kule hanyaat tathaa aparaan"

 

 

 

Another famous grouping of seven is the notes or Swaras in music-Shadjam, Rishabham, Gaandhaaram, Madhyamam, Panchamam, Daivatam and Nishaadam. It is the innumerable permutations and combinations of these seven Swaras that take the form of delightful music, which enthralls us. These seven swaras in turn originate from the three basic swaras of the Shruti. viz., Udaattam, Anudaattam and Swaritam.

 

 

 

Sri Tirumangai Mannan tells us that the venerable residents of Tirunaangoor Vaikuntta Vinnagaram were well versed not only in the Vedas and other Shastras, but were expert musicians too, having mastered the seven swaras and employing them to maximum advantage in constantly singing the praise of the Lord-"Ezhil vilangu marayum Ezh isayum kelvigalum iyandra perum gunatthor, mannil migu marayavargal maliveydu Naangoor Vaikuntha Vinnagaram". A neighbouring divya desam, Manimaada Koodam, is also populated by Vaidikas who are adept at music-"Muttheeyar, naal Vedar, Iyvelvi, Aarangar, Ezhin isayor marayor". All of us have experienced the power of music-an ideal amalgam of the Sapta Swaras is capable of transporting us to incredible heights of delight. If this is true of human exponents, rendering human compositions, how blissful would it be to listen to the same combination of seven notes, setting to music an incredibly sweet text, that too portraying the uplifting tale of the Ultimate? This was the experience to which the residents of Ayodhya were treated, by Kusa and Lava, the sons of Sri Rama, rendering the poignant and potent verses of Sri Valmiki's composition, all set to the seven lilting Swaras and appropriate beats-

 

 

 

"Paatye geye cha madhuram pramaanai: tribhi: anvitam

 

Jaatibhi: saptabhi: baddham tantree laya samanvitam"

 

 

 

Going back to Sri Tirumangai Mannan, we find that No. 7 figures prominently in one of the compositions from his prolific pen. Aptly named Tiru ezhu koottrirukkai, reflecting its emphasis on 7, the verses incorporate the numbers from 1 to 7 and from 7 to 1in a formation resembling a beautiful pyramidical chariot. This is an extraordinary type of Prabandam, involving the drawing of a Chariot-like figure with a top half and a bottom one, both triangular. The Divine Poet has effortlessly employed words representing numbers from one to seven and woven all these into an enthralling garland of words, that is at once lilting in metre, profound in purport, brimming over with Bhakti and matchlessly magnificent in composition. This Tiruvezhukoottrirukkai belongs to a poetical form known as "Chitra Kavi", refreshingly different from run-of-the-mill verses, appealing to the intellect as well as the heart and bringing out the significance of 7.

 

 

 

If 7 is so significant, is there a Mantram or such esoteric formulation with seven letters, just as we have the Shadakshari or Vishnu Mantram with six letters, the Ashtaaksharam or the eight-lettered Narayana Mantram or the twelve-lettered Vasudeva Mantram? Yes, indeed-we have the Rama Mantram of seven letters, capable of conferring all auspiciousness on the devotee, says the Rama Rahasya Upanishad -

 

 

 

"Rama Saptaaksharo mantra aadyante taara samyuta:"

 

"Saptaaksharo mantra raaja: sarva kaama phala prada:"

 

 

 

And now, shall we see how the rest of the world regards No. 7?

 

The Pythogoreans called 7 the perfect number. The Goths had seven deities and so had the Romans, from which are derived the names of the seven-day week we currently follow. In Chinese culture, the number 7 features prominently in many aspects of life. For example, the seventh day of the first moon of the lunar year is known as Human's Day and is considered the birthday of all human beings universally. There are Seven Gods of Luck in Japanese folklore. Seven is the fourth Prime Number. Seven is the smallest number that can't be represented as a sum of fewer than four nonzero squares. As per christian tenets, there are seven principal virtues-- Chastity, Abstinence, Diligence, Liberality, Patience, Kindness, and Humility, and correspondingly, there are seven deadly sins too--Avarice, Envy, Pride, Sloth, Gluttony and Wrath . According to psychologists, when asked to choose a number between 1 and 10, most people will choose 7, as it is the most common number thought of, off the top of one's head. We are told that ancient Rome had seven hills, which is also the number of the wonders of the ancient world. Just like our Sapta Rishis, Greek mythology speaks of seven sages, named Solon, Chilon, Thales, Bias, Cleobulus, Pittacus and Periander. Christian Middle Ages had seven free arts (grammar, rhetoric, dialectics, arithmetic, geometry, music, astronomy).

 

You would now agree that the world has indeed taken a cue from our Shastras and accorded Number 7 an exalted place in the universal scheme of things. And now, to end this piece, here is a quote from H.P.Blavatsky's article in "The Thosophist" of June 1880-

 

"If the Hindus will think of their Manu and recall what the old Shastras contain, beyond doubt they will find the origin of all this symbolism. Nowhere did the number seven play so prominent a part as with the old Aryas in India. We have but to think of the seven sages--the Sapta Rishis; the Sapta Loka--the seven worlds; the Sapta Pura--the seven holy cities; the Sapta Dvipa--the seven holy islands; the Sapta Samudra--the seven holy seas; the Sapta Parvatta--the seven holy mountains; the Sapta Arania--the seven deserts; the Sapta Vriksha--the seven sacred trees; and so on, to see the probability of the hypothesis. The Aryas never borrowed anything, nor did the Brahmans, who were too proud and exclusive for that. Whence, then, the mystery and sacredness of the number seven?"

 

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya nama:

 

dasan, sadagopan

[Guest guest]

SrI:

 

Dear Sriman Sadagopan IyengAr :

 

You have done it again but with a difference .

Your essay is on a global scale .

 

Thank you most heartily for a classical Posting >

 

V.Sadagopan

 

P.S : For those desirous catching up on Coimbatore /ThiruvallikkENi

SrimAn Sadagopan IyengAr's other mesmerizing postings , they are referred

to

the Monograph that was released by Sri Ahobila Matam NA named

appropriately : "The Choice is Yours " ( http://www.ahobilamutt.org)

 

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Cc: "Radha Jagannathan" <radha (AT) rci (DOT) rutgers.edu>; <sadagopaniyengar (AT) vsnl (DOT) net>

Sunday, August 06, 2006 10:57 AM

The Sacred Seven

 

 

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