prAtah sankalpa gadyaM- 7

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Hari Sarvottama Sri Gurubhyo namaha

Vayu Jeevothama

 

SOURCE:

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1. Pratas-Sankalpa Gadyam, Sarva-Samarpana Gadyam & Gayathri

By Srimushnam V Nagarajachar, Published by Devarnama Bhajana Sangha,

Srirangam, 1972.

**2. Harikathamruthasara, KalpasAdhana sandhi written by T. S.

Raghavendran, Publication: SMSO sabha, Tiruchanur.

 

3. dAsa sAhithyadali sR^iShTiprakarana (Kannada)

4. The process of creation in dAsa sAhithya (English) by Sri V

Badrinarayana

Murthy, TTD publications.**

 

pUjyAya rAghavendrAya satyadharmaratAya cha |

bhajatAM kalpavR^ixAya namatAM kAmadhenave ||

 

shrIsudhIndrAbdhisambhUtAn.h rAghavendrakalAnidhIn.h |

seve sadAGYAnsaukhyArthaM santApatrayashAntaye ||

 

|| shrImaddhanumabhImamadhvAntargatarAmakR^iShNAvedavyAsAtmaka

shrIlaxmIhayagrIvAya namaH ||

 

atha shrImandrAghavendra yati shiromaNibhiH virachitaM

 

 

NOTE: The whole text of Pratah Sankalpa Gadyam is one sentence, as also

the other work, Sarva Samarpana Gadyam. If the text is shown as passages &

numbered, it is all for the convenience of easy reading by laymen &

therefore imaginary.

 

**Though creation & Mahapralaya is said in the previous postings, I found

an

interesting book (source 2 & 3 above) which has lot of information of

Creation, Pralaya etc... is said in great detail. Descriptions of Vaikunta

(Vaikunta Varnane), creation of the 14 worlds like pAtAla, RasAtala,

TalAtala, Sutala,Vitala, Atala, Bhu, Bhuvar(antariksa), Svarga, Mahar, Jana,

Tapo, Satya lokas. This book is a very interesting book written in simple

English & simple Kannada languages. We can learn lot from dAsara padagalu,

suladis " The process of creation "

 

As per above sources, the smallest unit of time until Ananta is given in

detail.

 

TIME:

 

The smallest time unit is a moment;

1 kshana = 1/20000 of a second

5 kshana = Truti or 1/4000 of a second; 50 Truti = 1 lava or 1/80th of a

second ; 2

lava = 1 minute; 8 minutes = a matra or 1/5th of a second;

2 matra = a guru or 2/5th of a second; 10 guru = prana or 4 second; 6 prana

= 1 pala or 24 seconds; 60 pala = 1 Ghatika or 24 minutes;

30 Gathikas = 1 day or night; 60 Ghathikas = a full day.

2 ghatikas - 1 muhurtha

30 muhurthas - 1 divasa (day)

15 days and nights - 1 paksha

2 paksha - 1 month

2 months- 1 Ruthu

6 months- 1 ayana

2 ayanas- 1 samvathsara (year)

1 samvatsara- 1 day for devathas

 

1 pranakala means one swAsakAla. That is the air being taken in & again it

is left out. For one day, 21,600 swasa kAryas are taking us & vAyu devaru

within us does these 21, 600 swAsa karya through HamsanAmaka & sees that the

jiva is alive to do sAdhanas.

 

kali yuga has 432,000 years

dwApara has 2 X 432,000 = 864,000 years

trEyta yuga has 3 X 432,000 = 1,296,000 years

kruta yuga has 4 X 432,000 = 1,728,000 years

Total number of years for one Chaturyuga is 4,320,000 years.

12,000 years of devathas- 1 mahayuga

4 chaturyuga = 1 mahayuga

71 Mahayuga = 1 Manvantara

14 Manvantara = 1 Kalpa

1 Kalpa is Brahma's half a day.

 

Brahma's half day with human years of 4,320,000,000.

one full day for Brahma is 8,640,000,000 years; such

30 days a month; 12 months in a year for 100 Brahma years

Brahma's life consists of 36,000 days and nights

The life span for a whole universe, according to the ancient seers, is

311,040,000,000,000 solar years, or " One Age of Brahma. "

 

Lord Vishnu's 10.5 hours is Brahma's 87.5 years.

 

Koti = 1 followed by 7 zeros

Sata Koti = 1 followed by 9 zeros

Arbuda = 1 followed by 10 zeros

Nyarbuda = 1 followed by 11 zeros

Kharva = 1 followed by 12 zeros

MahAkharva = 1 followed by 13 zeros

Padma = 1 followed by 14 zeros

Maha Padma = 1 followed by 15 zeros

Ksoni = 1 followed by 16 zeros

Samkha = 1 followed by 17 zeros

Maha Samkha = 1 followed by 18 zeros

Dipti = 1 followed by 19 zeros

Ananta = 1 followed by 144 zeros

 

To put in antique terms, Brahma's life is 3 Padma, 11 Kharvas, 4 Arbudas of

human year.

 

DINA & MAHAPRALAYA:

 

Dissolution at the end of each of Brahma's day is Dina Pralaya. Dissolution

when Brahma's one hundred years are completed is Mahapralaya. In addition,

there are intermediary pralays at the end of each yuga & at the end of each

Manu Kalpa.

 

Visible effects of dissolution take place at the end of each Kaliyuga & also

at the end of each Manu Kalpa & at the end of Brahma's day. After each Manu

Kalpa, the entire earth is covered by water & at the end of Brahma's day,

all the world except Satyaloka will be immersed. At the time of Mahapralaya

or Final Destruction, Satyaloka too will be dissolved; not only that, even

the Brahmanda & nine outer envelopes of matter will also be dissolved to

get

back into the original state of matter (Mula Prakriti).

 

Creation, maintenance & dissolution (srishti, sthithi, laya) have followed

one another from beginningless time & they continue to follow endless.

Therefore, it will be profitable to know about dissolution before we begin

to learn about creation, because creation means giving shapes to things

which are already existing.

 

During the period of Mahapralaya, Sri Hari is called Sunya because He is

non existent in theeyes of the souls in general. Sam means evil

propensities & una means removing them. Sri Hari is the destroyer of evils.

Hence, He is SUNYA.

 

When the period of creation & maintenance nears the end, i.e. when the

present Brahma is completing eighty seven & half years, when still twelve &

a half years remain to complete one hundred years, the Lord of the

Sankarshana form, which is adored by Rudradeva, pretends fury & begins to

dance in a tremendously wild manner. With the wildest wind & the hottest

fire & tremendous downpour, Sri Hari destroys everything in the universe.**

 

SUDDHA SHRISHTI (continuation from previous posting)

 

There are four types of Shrishti. Atma Shrishti (self creation,

ParAdhinAvapti Srishti (assisted creation, Misra Srishti (Contact creation),

Kevala Shrishti (gross creation).

 

After creating the Universe, He reclines on the surface of the ocean of

Milk which forms part (as the topmost layer) of the universe. The divine

form as ksheera samudra is known as Padmanabha. From His nAbhi (navel),

shoots up the primordial Padma (lotus) at the center of which, the four

faced Brahma discovers himself as the one created by Paramathma. This

creation takes place within the egg of Brahmanda.

 

ANIRUDDHA: To protect the universe, the Lord takes the form of Aniruddha

with Lakshmi in the form of Shanthi

PRADYUMNA: In the form of Pradyumna & with Lakshmi in the form of Kriti,

He creates the universe.

SANKARSHANA: He becomes Sankarshana accompanied by HIS consort in the form

of Jaya. Annihilation is the function of this Bhagavad Roopa.

VASUDEVA: In the form of Vasudeva, with His consort Lakshmi as Maya, He

liberates that section of jeevas (from the pangs of rebirth) who are

destined to attain Mukthi by virtue of their saddhane.

 

The eleven passages viz 21, 21 A - 21 J gives a brief idea of the process

undergone by the soul destined to reach the kingdom of God.

 

THE GIST:

 

Upadesa from a gracious & God sent Guru is the first step. He enlightens

the aspirant jeeva on the Bhagavad Roopa upon which the sAdhAka should

meditate. The Sadhaka makes a profound study of sacred works, withdraws

himself thoroughly from worldly pursuits & spends long periods in meditation

on the recommend Bhagavad Roopa. He continues the sAdhana (kAryaM

sarvaprakAra vighne.api anuShTheyaM

sAdhanamuchyate......shrItrivikramAchAryaH (tatvapradIpa)) even in the midst

of odd circumstances.

 

The mind thus prepared by prolonged study & concentration, becomes capable

of standing the dazzling light of God- vision in Aparoksha when the Lord

chooses to take a form & flashes as an image of light before his inner gaze.

 

It is His Will, that whosoever has visioned Him should emerge as the victor

of karma. Sanchita karma (accumulated heap) is made a bonfire by the torch

of aparoksha Gnana. The unwanted portion (aniShTa) of the Agami karma also

is cut off. The prArabdha karma alone remains & even in this, remissions &

reductions are possible by Lord's grace. To complete his sAdhana, the

aparokshita jeeva continues in a physical body as long as the remnant of

prArabdha continues to exact its dept.

 

As soon as the prArabdha karma has been worked out, the jeeva repairs to

one of the heavenly abodes suited to his position & waits till the end of

the mahakalpa (i.e. till Brahma completes his life period).

 

The jeevas who have had aparoksha or God vision come under five heads. All

these jeevas sojourning in the various worlds appropriate for each class,

hold on to their linga shareera. They are not yet free. At the end of the

four faced Brahma's life, they seek entrance into the womb of the Supreme

Being through the four faced Brahma. Gathering up all the jeeva into his

fold, Virincha, the four faced Brahma enters into the Father's womb &

dwells there unmanifest during the whole of Maha Pralaya.

 

In this long night, all souls, released & unreleased, are gathered

together in God, inactive & quiescent. At the bestirring of the day break,

all the souls released & unreleased issue forth towards their respective,

appointed destination. The unreleased souls who have to go down to bodily

incarnations pass through the Divine Form of Vasudeva, Sankarshana,

Pradyumna, Aniruddha. The unreleased souls who have had 'God Vision'

(Aparoxa) & are qualified to the released follow the four faced Brahma (or

Virincha) to the river of immortality (Viraja nadhi) & take with him a

plunge in the sacred waters. This bath unhusks them of the Longa Sareera &

sets them free. They enter Vaikunta as liberated souls.

 

The liberated souls of the previous kalpas who remained in God's womb for

the pralayic night, issue from God's womb & get into the body of the

Vasudeva Form.

 

On the way to attain the eternal bliss, the Lord's own will is the chief

factor that stands as a curtain. The black curtain is known as Pradhaana

AvaraNa. He & He alone can remove it. Unless it is removed, bliss is

impossible. Pleased with the sincerity of the Bhaktha & his true devotion &

wisdom, the Lord removes the curtain (svechChApasaraNa) out of pure grace &

wills it, he shall be free (enaM mochayAmi).

 

THE GREAT DARSHAN:

 

The moment the Lord removes the curtain, the exalted soul stands in

inexplicable Ananda in Full darshan of the merciful Lord seated in Sweta

dweepa, & rushes into the bosom of the Great Father & remains there for ever

enjoying the supreme bliss which had all along remained in himself.

 

Human language is too weak & inadequate to depict the sublimity of this

" Great Dharshan " in which an imperfect jeeva stands face to face before

Perfection itself.

 

The Sanskrit knowing readers may, perhaps find it interesting to go through

the following few lines taken out from the masterly writing of the

celebrated commentator Sri Biduru Halli Srinivasa theertha. Even though the

extract is a summary in respect of a different work viz...Gita (II-50), yet

it serves as an excellent exposition here for the passages 21 A to 21 J:-

 

aparoxaGYAnAnantaraM xINakarmANaH archirAdipathA vaikuNThasthaM bhagavantaM

satyalokagataM hiraNyagarbhaM cha prAptAste, ye cha brahmANDalaye

svottamapraveshenatyaktadehAH svochitena pathA 'puM' nAmakaM hiraNyagarbhaM

cha prAptAste sarve.api 'puM' nAmakena hiraNyagarbheNa saha virajAsnAnena

bhinnali~NgasharIrAH, atyantanivR^itta aniShTAH mahApralaye bhagavadudare

sthitvA, bahutaraM abhivyaktaM svarUpasukhaM bhu~njAnAH, punassR^iShTau

bhagavalloka AvirbhAve sati shvetadvIpagata bhagavaddarshanena

aparoxaGYAnottara anuShThita satkarmaNA cha apagata bhagavadichChA AvarakAH,

GYAnottarakR^ita karmajanita bhagavatprasAdAnusAreNa prApta shuddhasatva

janya viShayabhogena samyak.h abhivyakta svarUpasukhAH saMtaH svaklR^ipta

sthAneShu vyavatiShThante ||......................shrI shrInivAsatIrthAnAM

vachanaM.....(BG 2- 50)

 

EXPLANATORY NOTES:

 

KARMA: THREE TYPES OF KARMA:

 

SANCHITA, PRAARABDHA & AAGAMI:

 

All our karma is the off spring of desire. It is desire that draws the

jeeva to an object. Attachment (Abhimana) is created thereby & a bondage

is established. Desire, thought & action (ichCha, GYAna, kriyA) constitute

the triple chord that binds down the individual soul. Heaps of desires,

thoughts & actions are thus laid by, day by day & hour by hour, by every

jeeva, every one of which is a kArmic seed liable to germinate & subject the

jeeva to tens or hundreds of incarnations. This accumulated stock is

Sanchita karma " .

 

Sanchita Karma is our guiding genius for good or evil, a guide that holds

us

in leading strings, that shadows our movement at every pace, & dogs our

steps whether we be waking or dreaming.

 

Out of this fund, a few that are developed & mature form the PrArabhdha

Karma of the jeeva. It is prArabdha karma selected out of Sanchita, that

forms the proximate cause of the ensuing births & experiences. The country,

race, creed & society in which he is to be born, is determined by PrArabdha.

The Karma of the parent & that of the off spring determines the nature of

relation between the two.

 

The above is in relation to past Karma. As the soul continues to enjoy &

suffer, it does other actions which are additions to the stock. The

current karmas whose fruits are in the future is called AgAmi. This is

classified as ishTa & aniShTa (agreeable & disagreeable).

 

The sage who has been God in Aparoksha, has the Sanchita burnt up as also

the aniShTa portion of the AgAmi. ishTa portion remains with him to enhance

his Ananda when he goes to Vaikunta. He has only the prArabhdha to deal

with & even as to this, God shows him concessions. There is thus no

possibility of escaping from the grip of Karma except by the grace of the

Almighty.

 

LINGA SAREERA:

 

What we see of a man is but the Stoola sareera, understanding by that term,

the gross body, the brain, nerves & everything else, accessible to anatomy

& physiology. This is the food formed sheath of man, known as Anna maya

kosa. Next inner to this, is the Sookshma Sareera, the subtle body

otherwise called Linga Sareera. This is the coating that accompanies the

soul in all its wanderings from one gross body to another. It sticks to the

Jeeva like a veritable leech until the final release.

 

Sixteen things go to make up the stuff of this Linga Sareera. These are the

five Jnyana indriyas (Knowledge organs), the five Karmendriyas (Action

organs), the five pranas (breath viz... prANa, apANa, vyANa, udhANa,

samANa) & the mind. The action organs (hands, feet etc...) though usually

supposed to be external organs have their motor centers in Sookshma Sareera

& hence go to make up the subtle body.

 

Linga sareera is said to be like a hard shell. This gets exploded &

destroyed as the jeeva takes a plunge into the sacred water of Viraja nadi,

the great River of Immortality in heavens. Destruction of Linga Sareera is

a pre requisite to enter into Vaikunta.

 

 

shrImadrAghavendratIrtha gurvantargata shrI bhAratIramaNa

mukhyaprANAntargata sItApati shrI rAmachandra charaNAravindayoH samarpyate

shri kR^iShNArpanamasthu