Re : What is Dvaita view point on soul entering body?

July 30, 2003

NamaskaaragaLu,

Here is a small extract from the chAndOgyOpanishad where a beautiful

depiction of how the jIva enters the body through anna is given. This

also implicitly upholds AchArya's explanation of the " anAditva of the

jIva " and " jagath satyatva " .

I don't have the harikathAmruta saara copy with me out here. But I

shall quote some things from the Upanishad. The capability of

analysis of our ancient rishis and seers can be clearly seen. Their

advancement in understanding science and spirituality has to be

appreciated by everyone. No one can compete with our great ancestors.

The statement " gnAnam vignAnasahitam " upholds this claim.

The body is made of panchabhUtAs and once the time comes, the jIva

leaves the body and the body is returned back to the panchabhUtas.

I request knowledgeable members to elaborate on AchArya's bhAshya on

the chAndOkya.

chAnOkgOpanishad (5th prapATaka , 4 th - 8th khANDa)

asOvAva lOkO gowtamAgnistasyAditya Eva samit

rashmayO dhUmOhrarchishchandramAh angArA

nakshatrANi viSphulingAH ||

tasminnEtasminn agnow dEvAH shraddhAm juhvathi

tasyA AhutEH sOmO rAjA sambhavati ||

The sacrificial fire is the universe O Gautama, Aditya himself is the

samit (fuel) , the rays are the smoke from the fire, day is the light

from the fire , the moon is the angAra (coal) , the stars are the

sparks that emanate from the fire.

To this fire the Devas offer shraddhA as libation From that oblation

of shraddha rises Soma.

parjanyOvAva gowtamAgnistasya vAyurEva samit

abrham dhUmO vidyudarchi ashani angArA

hrAdunayO visphulingAH ||

tasminnEtasminn agnow dEvAH sOmam nArJnam juhvathi

tasyA AhutEH varsham sambhavati ||

The Parjanya himself is the sacrificial fire, O Gautama, vAyu is

the samit , the clouds are the smoke emanating from the fire, the

lightning is the light from the fire, the thunderbolt is the angAra ,

the thunders are the spark that emanate from the fire.

To this fire Devas offer Soma as libation. From that oblation of sOma

rises rain.

pruthivIvAva gowtamAgnistasyAH samvatsara Eva samit

abrham dhUmO vidyudarchi ashani angArA

hrAdunayO visphulingAH ||

tasminnEtasminn agnow dEvAH varsham juhvathi

tasyA AhutEH annam sambhavati ||

The earth is the sacrificial fire, O Gautama, samvatsaras are the

samit, the space is the smoke , the night is the light that emanates

from the fire, the four quarters are the angAra, the intermediate

quarters are the sparks emanating from the fire.

To this fire the Devas offer rain as libation. From that oblation of

rain rises food.

prushOvAva gowtamAgnistasyA vAk Eva samit

prANO dhUmO jihvararchishchashurangArA

shrOtram visphulingAH ||

tasminnEtasminn agnow dEvAH annam juhvathi

tasyA AhutEH rEtaH sambhavati ||

Man is the sacrificial fire , O Gautama, speech is the samit , prANa

is the smoke , the tongue is the light that emanates from the fire,

the eyes are the angAra, the ears are that sparks emanating from that

fire. To this fire the Devas offer anna as libation. From that

oblation of anna rises the sperm.

yEshAvAva gowtamAgnistasy upastha Eva samit

yat upamantryatE sa dhUmO yOnirarchiHyadOntahkarOtitEngArA

abhinandA visphulingAH ||

tasminnEtasminn agnow dEvAH rEtO juhvathi

tasyA AhutEH garbhaH sambhavati ||

Woman is the sacrificial fire, O Gautama, in this fire the devas

offer the sperm as libation. Form that oblation of retas rises the

fetous.

iti tu panchamyAhuTvApaH purushavachasO bhavantIti sa ulbAvrutO

garbhE dash vA nava vA mAsAntah shayitvA yAvadvAthjAyatE ||

Like this the water of the five fold oblations comes to be known as

prusha. It stays in the womb covered by a slimly sheet and comes out

after 9 or 10 months.

sa jAtO yAvadAyusham jIvati tam prEtam

dishTamitOgnaya Eva haranti yavEtO yathaH sambhUtO bhavati.||

After it stays alive for the rest of its lifetime and then is carried

back to the fire where it is returned back where it came from.

It would be very helpful if someone can quote AchArya's commentry and

shrImadvijayadAsAryakrutha harikathAmrutha sAra.

Iti nArAyaNa smaraNegaLu

gokulAnandatIrtha

======================================================================

AnandasyapadamvandE bramhEndrAdhyabhi vanditam

---------- AchArya madhwa

======================================================================

August 12, 2003

|| Shree gurubhyO namaha harihi Om ||

Dear Gokul VasudEvamurthy,

Thanks for posting the " panchAgni vidyA " from chAndOgya.

Upanishats have to be understood in the light of brahma-sootras.

In the bhAshya, Srimad AchArya, has shown the " samanvaya " of how

all these different words described in this " panchAgni vidyA " describe only

Parabrahman.

The " bhAshya " portion to what you have posted is :

nArAyaNAdayaha pamcha kramAt pamchAgnayaha smritAha || adanAt anganEtrtvAt

nitarAm achalatvataha ||

The five bhagavat-roopas, nArAyaNa, vAsudEva, sankarshANa, pradyumna and

aniruddha are the five " agni " s that are mentioned here in the order

dyulOka, parjanya, prithivee, purusha and yOshA. They are called " agni "

because of the reason that these bhagavat roopas at the time of praLaya,

" eat " the entire universe, (adanAt), because by being in the organs of

animals and they make those organs function ( anganEtrtvAt), and also

because

they bring about " pravrtti " in a world which is otherwise totally incapable

of bringing about its own action. (nitarAm achalatvataha )

samEdhanAt samidvishNuhu dhootkArAd dhooma uchyate | aram chitatvAt

archischa sO angArO angaratErapi ||

Because of the reason that vishNu is sarvOttama, (samEdhanAt ) He is samit.

Because He brings shivers to His enemies by His thunder (dhootkArAt), He is

called " dhooma " . Because He is well worshipped He is known as " archi "

also. Because He is doing " rati " ( " kreedA " or " ramaNa " ) in the organs of

jeevas, He is " angAra " .

vividha sphuraNAtcchaiva vishphulinga iteeritaha | punarnArAyaNAdyAtmA

pratyekam pancharoopavAn ||

Because He reveals to jnAnis in different ways, He is called " vishphulinga " .

Thus in the upnaishat, the samit, dhooma etc that have been mentioned in

connection with the five agnis are the five roopas of paramAtman.

Therefore, vishNu who is panchAgni-roopa in the form of NarAyaNa etc has

again five seperate forms in each of those five. (pratyEkam

pancharoopavAn).

Adityaha sa tathAAdAnAt rashmee ratisharoopataha | tamasA ahananeeyatvAt

ahaschandraha param sukham ||

VishNu is known as Aditya because of the reason that He takes away Ayushya

etc ( AdAnAt),

because He is tripti and sukha-svaroopi, He is known as " rashmi " ,

because He is not touched by any AjnAna ( tamasA ahan aneeyatvAt) He is

known as " ahan " ,

because He is parama sukha roopi, He is known as " chandra "

ananyarAjO nakshatram vAyuhu jnAnAyuroopataha | abhramabbharaNAt vishNuhu

vidyut vidyOtanAdapi ||

Because He has no kshatriya-king to control Him ( ananya rAjO) , He is known

as " nakshatra "

( to be continued)

-

" Gokul Vasudevamurthy " <vasudevamurthy_gokul

Wednesday, July 30, 2003 4:05 PM

Re : What is Dvaita view point on soul

entering body?

> NamaskaaragaLu,

>

> Here is a small extract from the chAndOgyOpanishad where a beautiful

> depiction of how the jIva enters the body through anna is given. This

> also implicitly upholds AchArya's explanation of the " anAditva of the

> jIva " and " jagath satyatva " .

>

> I don't have the harikathAmruta saara copy with me out here. But I

> shall quote some things from the Upanishad. The capability of

> analysis of our ancient rishis and seers can be clearly seen. Their

> advancement in understanding science and spirituality has to be

> appreciated by everyone. No one can compete with our great ancestors.

> The statement " gnAnam vignAnasahitam " upholds this claim.

>

> The body is made of panchabhUtAs and once the time comes, the jIva

> leaves the body and the body is returned back to the panchabhUtas.

>

> I request knowledgeable members to elaborate on AchArya's bhAshya on

> the chAndOkya.

>

> chAnOkgOpanishad (5th prapATaka , 4 th - 8th khANDa)

>

> asOvAva lOkO gowtamAgnistasyAditya Eva samit

> rashmayO dhUmOhrarchishchandramAh angArA

> nakshatrANi viSphulingAH ||

>

> tasminnEtasminn agnow dEvAH shraddhAm juhvathi

> tasyA AhutEH sOmO rAjA sambhavati ||

>

> The sacrificial fire is the universe O Gautama, Aditya himself is the

> samit (fuel) , the rays are the smoke from the fire, day is the light

> from the fire , the moon is the angAra (coal) , the stars are the

> sparks that emanate from the fire.

> To this fire the Devas offer shraddhA as libation From that oblation

> of shraddha rises Soma.

>

> parjanyOvAva gowtamAgnistasya vAyurEva samit

> abrham dhUmO vidyudarchi ashani angArA

> hrAdunayO visphulingAH ||

>

> tasminnEtasminn agnow dEvAH sOmam nArJnam juhvathi

> tasyA AhutEH varsham sambhavati ||

>

> The Parjanya himself is the sacrificial fire, O Gautama, vAyu is

> the samit , the clouds are the smoke emanating from the fire, the

> lightning is the light from the fire, the thunderbolt is the angAra ,

> the thunders are the spark that emanate from the fire.

> To this fire Devas offer Soma as libation. From that oblation of sOma

> rises rain.

>

> pruthivIvAva gowtamAgnistasyAH samvatsara Eva samit

> abrham dhUmO vidyudarchi ashani angArA

> hrAdunayO visphulingAH ||

>

> tasminnEtasminn agnow dEvAH varsham juhvathi

> tasyA AhutEH annam sambhavati ||

>

> The earth is the sacrificial fire, O Gautama, samvatsaras are the

> samit, the space is the smoke , the night is the light that emanates

> from the fire, the four quarters are the angAra, the intermediate

> quarters are the sparks emanating from the fire.

> To this fire the Devas offer rain as libation. From that oblation of

> rain rises food.

>

> prushOvAva gowtamAgnistasyA vAk Eva samit

> prANO dhUmO jihvararchishchashurangArA

> shrOtram visphulingAH ||

>

> tasminnEtasminn agnow dEvAH annam juhvathi

> tasyA AhutEH rEtaH sambhavati ||

>

> Man is the sacrificial fire , O Gautama, speech is the samit , prANa

> is the smoke , the tongue is the light that emanates from the fire,

> the eyes are the angAra, the ears are that sparks emanating from that

> fire. To this fire the Devas offer anna as libation. From that

> oblation of anna rises the sperm.

>

> yEshAvAva gowtamAgnistasy upastha Eva samit

> yat upamantryatE sa dhUmO yOnirarchiHyadOntahkarOtitEngArA

> abhinandA visphulingAH ||

>

> tasminnEtasminn agnow dEvAH rEtO juhvathi

> tasyA AhutEH garbhaH sambhavati ||

>

> Woman is the sacrificial fire, O Gautama, in this fire the devas

> offer the sperm as libation. Form that oblation of retas rises the

> fetous.

>

> iti tu panchamyAhuTvApaH purushavachasO bhavantIti sa ulbAvrutO

> garbhE dash vA nava vA mAsAntah shayitvA yAvadvAthjAyatE ||

>

> Like this the water of the five fold oblations comes to be known as

> prusha. It stays in the womb covered by a slimly sheet and comes out

> after 9 or 10 months.

>

> sa jAtO yAvadAyusham jIvati tam prEtam

> dishTamitOgnaya Eva haranti yavEtO yathaH sambhUtO bhavati.||

>

> After it stays alive for the rest of its lifetime and then is carried

> back to the fire where it is returned back where it came from.

>

> It would be very helpful if someone can quote AchArya's commentry and

> shrImadvijayadAsAryakrutha harikathAmrutha sAra.

>

> Iti nArAyaNa smaraNegaLu

> gokulAnandatIrtha

>

> ======================================================================

> AnandasyapadamvandE bramhEndrAdhyabhi vanditam

> ---------- AchArya madhwa

> ======================================================================

>

> nAham kartA hariH kartA tatpUjA karmachaakhilam.h|

> taThaapi matkR^itaa pUja tatprasaadhEna naanyaThaa|

> tadbhakti tadphalam.h mahyam.h tatprasaadaat.h punaH punaH |

> karmanyaasO harAvevam.h vishNOsthR^iptikaraH sadhA ||

>

> " I am not the doer, shri Hari is the doer, all the actions that I do are

His worship. Even then, the worship I do is through His grace and not

otherwise. That devotion and the fruits of the actions that come to me are

due to His recurring grace "

> If one always practices to do actions with a dedicated spirit to Hari, in

this way, it pleases Vishnu.

> --- Quoted by Sri madhvAchArya in GitA tAtparya

> --

> To send an empty E-mail (without subject and body info.) to

-

> --

> Visit VMS at http://www.madhva.org

> View the latest events in the US by selecting the 'Events' link

> --

>

August 14, 2003

|| Om Shri gurubhyO namaha harihi Om ||

( .... Continued from previous posting )

ananyarAjO nakshatram vAyuhu jnAnAyuroopataha | abhramabbharaNAt vishNuhu vidyut vidyOtanAdapi ||Because He has no kshatriya-king to control Him ( ananya rAjO) , He is known as "nakshatra".

Because He is jnAna-roopi and He bestows Aayushya, ( vA means jnAna, vA + Ayuhu = vAyuhu ) He is known as vAyu,

Because He sustains water, He is known as abhra,

Because of His extraordinary prakAsha He is known as vidyut

ashanAdashanischaiva nihrArdAt hrAdunistathA | samvatsarO vAsanAccha sa AkAshaha prakAshanAt |

rAtrischaratidAnAt saha dishateeti dishaha smritaha || avAntaram dishEt yasmAt avAntaradiguchyatE ||

Because He 'eats' everything at the time of praLaya, His name is 'ashani'

Because He is paripoorNa-Ananda-swaroopa, VishNu also has the name "hrAduni",

Because He enjoys giving Ashraya to His bhaktas, He is known as 'samvatsara' ,

Because He shines well, He is known as "AkAsha",

Because He bestows happiness to his devotees, He is known as "rAtri",

Because He is the Teacher of para-tattva, He is known as "dik",

Because He is the Teacher of apara-tattva, He is known as "avAntara-dik"

vachanAt vAk tathA prANastvananAt chakshuruchyatE | darshanAt shravaNAt shrOtram jihvA vai hOmatah smritaha ||

Because He is vAk-Indriya-prEraka, and also because He is Teacher of vEda, He is known as "vAk",

Because He is the prEraka for all kriyA in this world, He is known as "prANa",

Because He is directly witnessing All, (darshanAt) He is known as "chakshuhu",

Because He is directly hearing All (shravaNAt), He is known as "shrOtra",

Because He is the basis ( AdhAra ) for hOma and also kartA, He is known as "jihvA"

( to be continued )

August 14, 2003

|| Om Shri gurubhyO namaha harihi Om ||

(...... Continued from previous posting. This is the final posting. )

upastitErupasthaha sa upamantrakridEva saha | yOniryunakti yasmAt sa sarvAntahkriccha nandanaha ||

Because He is ever present closest as The protector, He is known as "upastha",

Because He is the prEraka for the intimate conversations, He is known as "upamantraNa",

Because He makes men and women come together, He is known as "yOni",

Because He takes everything inside Him during praLaya, He is known as "antahkaraNa",

Because He is being Ananda-swaroopa and gives happiness to jnAnees, He is known as "abhinanda".

asou lOkaha prakAshatvAt prANasthatvAccha kEshavaha | parjanyO janakO yasmAt prithivee prathitatvataha ||

purushaha puru yasmAt sa yOshA jOshyO yatO akhilaihi | iti sAmasamhitAyAm ||

Because He is in mukhya-prANa ( prANastha), Because He is prakAsha-mAna, He is the dyulOkAgni

that is mentioned as "asou lOka".

Because He is the janaka for the jeevOttama chaturmukha-brahma, and because He is the janaka for the Jagat which

is not Him, He is is known as "parjanya".

Because He is well-known everywhere, His name is "prithivee"

Becasuse He is pari-poorNa, He is "purusha"

Because He is loved by all, He is "yOshA"

This has been established in sAma-samhitA.