Radha-ji (PuruSa suktam)

[Guest guest]

Pranams,

 

Why do you rely on the vaishnavas who have a biased interpretations on vedas.

Does Niruktakara say so? Vedas have to be interpreted as per Nirukta and not as

per one's own whims & fancies. These distorted versions have brought the vedas

to such a level that people are only interested in " lifeless rituals " of

" kalyanotsavas " and " honemoon packages " to Lord Srinivasa of Tirupati with His

consort Sridevi & Bhudevi (His 2 wives!!!!!).

 

What exactly is the term " patni " , " hri " & " lakshmi " have been dealt elaborately

by Yaska, Shakapuni & Vidyaranya.

 

reg,

sriram

 

advaitin , Bhaskar YR <bhaskar.yr wrote:

>

> >>BTW, hreeschate laksheeshcha patnau..etc. in purusha sUkta proves that

> it is favouring >>nArAyaNa.

>

> Please clarify, how??

>

> praNAms Sri Narayan prabhuji

> Hare Krishna

>

> our purANa-s & ofcourse above veda says hre and lakshmi both are wives of

> veda purusha i.e Sri Narayana...(atleast this veda maNtra as interpreted

> by vaishNavaites)

>

> Hari Hari Hari Bol!!!

> bhaskar

>

[Guest guest]

praNAms Sri Ram prabhujiHare KrishnaI am NOT relying on vaishNava interpretation,I was just saying in vaishNava tradition it is like this...For that matter,even sAyaNa, if I remember right, says HreH is lajjAbhimAni devata & Lakshmi is IshwaryAbhimAni devata & it appropriately suits the characterof Sri NarayaNa as depicted in purANa-s. Anyway, I have not studiednirukta to arrive at the 'correct' meaning of these maNtra-s. I wouldbe highly obliged if you could send me the advaitic interpretation of purushasUkta.Hari Hari Hari Bol!!!bhaskarPS : I am still awaiting yourclarification about the appearance of name 'shiva' ONLY in namaH somAyachaanuvAka in shata rudreeya... " Venkata Sriram " <sriram_sapthasathi Sent by: advaitin 11/18/2009 10:53 AMPlease respond toadvaitin Toadvaitin ccSubject Re: Radha-ji (PuruSa suktam) Pranams,Why do you rely on the vaishnavas who have a biased interpretations onvedas. Does Niruktakara say so? Vedas have to be interpreted as per Niruktaand not as per one's own whims & fancies. These distorted versionshave brought the vedas to such a level that people are only interestedin " lifeless rituals " of " kalyanotsavas " and " honemoonpackages " to Lord Srinivasa of Tirupati with His consort Sridevi & Bhudevi (His 2 wives!!!!!). What exactly is the term " patni " , " hri " & " lakshmi " have been dealt elaborately by Yaska, Shakapuni & Vidyaranya. reg,sriramadvaitin ,Bhaskar YR <bhaskar.yr wrote:>> >>BTW, hreeschate laksheeshcha patnau..etc. in purusha sUktaproves that > it is favouring >>nArAyaNa. > > Please clarify, how??> > praNAms Sri Narayan prabhuji> Hare Krishna> > our purANa-s & ofcourse above veda says hre and lakshmi both arewives of > veda purusha i.e Sri Narayana...(atleast this veda maNtra as interpreted> by vaishNavaites)> > Hari Hari Hari Bol!!!> bhaskar>

[Guest guest]

Namaste Sri Bhaskar-ji,

 

Does Sayana say it suits Sriman NarayaNa, the shanka-chakra Gadha-dhari? Now this personification I find it very difficult to understand.

 

The mantra-dhrashta could use the appropriate word of "purusha" only on at least seven occasions in the suktam and without uttara-narayaNam used as apppendix to purusha-suktam, it is very teneous to tie purusha as shanka-chakra gadha-dhari.

 

If you can, please also clarify, what exactly is the process of mantra-dhrashtam? When Rsis say, Hrischa te lakshmmescha patnou, what probably could be their vision ? two feminine forms etc. ? Then why their form is not described?

 

With regards,

 

narayan--- On Wed, 11/18/09, Bhaskar YR <bhaskar.yr wrote:

Bhaskar YR <bhaskar.yrRe: Re: Radha-ji (PuruSa suktam)advaitin Date: Wednesday, November 18, 2009, 11:56 AM

..

[Guest guest]

Dear Bhaskar ji,

Kaivalya Upanishat definitely describes Bhagavan Shiv (saguna form) in the

mantra " Uma sahaayam parameshwaram ... " . In the preceeding mantra, the absolute

nirguna form is 'described' - " achintayam avyaktam ananta roopam ... " .

Just my humble understanding.

 

thanks.

 

advaitin , Bhaskar YR <bhaskar.yr wrote:

>

> praNAms Sri Ram prabhuji

> Hare Krishna

>

> I am NOT relying on vaishNava interpretation, I was just saying in

> vaishNava tradition it is like this...For that matter, even sAyaNa, if I

> remember right, says HreH is lajjAbhimAni devata & Lakshmi is

> IshwaryAbhimAni devata & it appropriately suits the character of Sri

> NarayaNa as depicted in purANa-s. Anyway, I have not studied nirukta to

> arrive at the 'correct' meaning of these maNtra-s. I would be highly

> obliged if you could send me the advaitic interpretation of purusha sUkta.

>

> Hari Hari Hari Bol!!!

> bhaskar

>

> PS : I am still awaiting your clarification about the appearance of name

> 'shiva' ONLY in namaH somAyacha anuvAka in shata rudreeya...

" Venkata Sriram " <sriram_sapthasathi

> Sent by: advaitin

> 11/18/2009 10:53 AM

> Please respond to

> advaitin

>

>

> To

> advaitin

> cc

>

> Subject

> Re: Radha-ji (PuruSa suktam)

>

Pranams,

>

> Why do you rely on the vaishnavas who have a biased interpretations on

> vedas. Does Niruktakara say so? Vedas have to be interpreted as per

> Nirukta and not as per one's own whims & fancies. These distorted versions

> have brought the vedas to such a level that people are only interested in

> " lifeless rituals " of " kalyanotsavas " and " honemoon packages " to Lord

> Srinivasa of Tirupati with His consort Sridevi & Bhudevi (His 2

> wives!!!!!).

>

> What exactly is the term " patni " , " hri " & " lakshmi " have been dealt

> elaborately by Yaska, Shakapuni & Vidyaranya.

>

> reg,

> sriram

>

> advaitin , Bhaskar YR <bhaskar.yr@> wrote:

> >

> > >>BTW, hreeschate laksheeshcha patnau..etc. in purusha sUkta proves that

>

> > it is favouring >>nArAyaNa.

> >

> > Please clarify, how??

> >

> > praNAms Sri Narayan prabhuji

> > Hare Krishna

> >

> > our purANa-s & ofcourse above veda says hre and lakshmi both are wives

> of

> > veda purusha i.e Sri Narayana...(atleast this veda maNtra as interpreted

>

> > by vaishNavaites)

> >

> > Hari Hari Hari Bol!!!

> > bhaskar

> >

>

[Guest guest]

Dear Friends,

With lot of curiosity, I have been following the discussion on Radha. I always thought that she was elderly to Krishna and daughter of a Yadava chief called Vrusha Bhanu. As pointed by our members none of the puranas including Mahabharatha mentions her as wife of lord Krishna. Her elevation to the prsent staus possibly started from the east of India, mainly from Orissa and Bengal. Jayadeva the great poet and the Krishna Bhakthi Cult which originated from Bengal gave her a prime place. THe Vaishnava cult of the south, possibly did not give her any prominance. The Tamilian girl devotee AAndal , Lakshmi and Bhoodevi were given much more prominance. Here and there we also find the name of Nila Devi , as being the wife of Lord Vishnu. I am resproducing below a prayer to Radha:-

 

Radha Kavacham

(The armour of Radha)

Translated by

P.R.Ramachander

 

(Radha alias Radha Rani is one of those cowherd maidens(Gopa Sthri) who lived in Brindavan .She is the daughter of a Gopa called Vrisha Bhanu and a Gopi called Kamalavathi The devotees of Lord Vishnu consider her as the most important Gopa maiden , because of her unalloyed and extreme devotion to Lord Krishna. To most of the devotees, she is the principal paramour of Lord Krishna whose intense and extreme love to him is extolled in “Gita Govinda†written by Jayadeva and not a Goddess. The Padma Purana mentions her as the chief Gopi among the 18,000 Gopis of Brindavan. A very detailed article about her is available in www.stephen-knapp.com .

However the followers of Nimbarka Sampradhaya (system of Nimbarka) and Gaudiya Sampradhaya of Vaishnavism consider Radha as the supreme goddess. For them, she is similar to Goddess Shakthi of the Saivaites. She is the supreme Goddess, who is above the trinity of Brahma, Vishnu and Shiva. This armour, which occurs in, Narada Pancha Rathra in the chapter entitled “Jnanamrutha Saraâ€.considers her as the supreme Goddess. This great book is written by Sage Narada and deals about methods of worshipping God.

This armour is taught by Lord Shiva to Goddess Parvathi at her request.)

 

 

Parvathyuvacha:-

Kailasa Vasin, Bhagwan, Bhaktha anugraha karaka,

Radhika kavacham punyam kadhyaswa mama prabho. 1

 

Yadyasthi Karuna Nadha, thrahi maam dukhatho Bhayath,

Thwameva saranam Nadha, Soola pane, Pinaka Druk. 2

 

Parvathy asked:-

 

Oh god who lives in Kailasa, Oh God who blesses his devotees,

Oh Lord, Be pleased to tell me the holy armour of Radha.

 

If you have pity on me, please save me from sorrow,

As you are my only saviour, Oh holder of spear, Oh Holder of Pinaka*.

*The bow of Lord Shiva

 

Shiva Uvacha:-

Srunushwa Girija, thubhyam kavacham poorva soochitham,

Sarva rakshakaram punyam sarva hathyaharam param. 3

 

Shiva said:-

Please hear daughter of the mountain, the armour indicated by me,

Which is holy, protects everything and wipes away all sins.

 

Hari Bhakthi pradham sakshad , bhukthi mukthi prasadanam,

Tri lokya akarshanam devi hari sannidhya karakam. 4

 

It gives you devotion to Vishnu, pleasures in life and salvation,

It attracts all the three worlds to you, Oh Goddess,

And makes possible the real presence of Lord Hari.

 

Sarvathra jayadham devisarva shathu bhayapaham,

Sarveshanam chaiva bhoothaanaam mano vruthi haram param. 5

 

It always leads to victory, Oh Goddess,

It makes all your enemies afraid of you,

And it steals the mind of all beings.

 

Chathurdha mukthi janakam sadananda karam param,

Raja soya aswa medhanam yagnanaam phala dhayakam. 6

 

It gives four types of salvation,

It provides you happiness for all the time,

And it gives you the same effect ,

As performing Raja Sooya and Aswa medha*.

*Two of the great fire sacrifices.

 

Idham kavacham ajnathwa radha manthranchayo japeth,

Sa napnothi phalam thasya vignasthasya pade pade. 7

 

Without reading this armour , if one tries to say the chant of Radha,

He would not get desired result and obstructions would come again and again.

 

Rishirasya maha devo ranushtup chandascha keerthitham,

Radhasya devatha proktha ram bheejam keelakam smrutham,

Dharma artha kama moksheshu viniyoga prakeerthitha. 8

 

The saint for this is Lord shiva, Meter is “Anushtupâ€

God is “Radha, seed and nail is “Ramâ€

And it is read for getting Dharma, wealth , love and salvation.

 

Sri Radha may sira pathu, lalatam radhika thadha, 9

 

Srimathi nethra yugalam, karnou gopendra nandhini.

Hari Priya nasikam cha broo yugmam sasi shobhanam, 10

 

Let Radha protect my head,

Let my forehead be protected by Radhika,

Let my twin eyes be protected by Srimathi*,

Let my ears be protected by daughter of chief of the gopas.

Let the darling of Hari protect my nose,

Let she who shines like moon protect my two eye brows,

* One of the names of Radha

 

Oshtam pathu krupa devi, Adhram gopika thadha.

Vrusha bhanu sutha danthaam schibhukam Gopa nandini. 11

Let the goddess of mercy protect my upper lip,

Let my lower lip be protected by Gopika.

Let the daughter of Vrisha Bhanu protect my teeth,

Let my chin be protected by the cowherd damsel

 

Chandrawali pathu gandham, jihwam Krishna Priya thadha,

Kandam pathu hari Priya, hrudayam vijaya thadha. 12

 

Let she who is like a moon like creeper protect my cheeks,

Let the darling of Krishna protect my toungue,

Let my neck be protected by darling of Hari,

Let my chest be protected by Vijaya.

 

Bahu dhwou chandra vadana, udaram subala swasa,

Kodi yoganwitha pathu padhou sobhadrika thadha. 13

 

Let the lady with moon like face protect my arms,

Let my stomach be protected by sister of Subhala,

Let soubhadrika protect my feet with billions of yoga.

 

Jange chandra mukhi pathu gulphou gopala vallabha,

Nakhan vidhu mukhi devi, gopi pada talam thadha. 14

 

Let my calves by protected by moon faced one,

Let my ankles be protected by the wife of the cowherd,

Let my nails be protected by the moon faced lady.

Let the gopa maiden protect my feet.

 

Shubha pradha pathu prushtam, kukshou sri kantha vallabha,

Janu desam jaya pathu, harini pathu sarvatha. 15

 

Let the doer of good protect my back side,

Let my joints be protected by consort of Krishna,

Let my knees be protected by Jaya,

And let all my parts of the body be protected,

By the lady with deer like eyes.

 

Vakhyam vani sada pathu, dhanagaram dhaneswari,

Poorvaam disaam krushnaratha, krushna prana cha paschimam. 16

 

Let Goddess Saraswathi protect my sentences,

Let my wealth chest be protected by goddess of wealth.

Let my eat side ne protected by she who pleases Krishna,

Let my west side be protected by the soul of Lord Krishna.

 

Utharam haritha pathu, dakshinam vrushabhanuja,

Chandra vali naisameva, dhiva kshweditha mekhala. 17

 

Let the lady in green protect my northern side,

Let the sister of Vrushabha protect the southern side,

Let the moon like lady* protect me at night,

Let she whose anklets make sound protect me at day time.

* Chandrawali is also another importand Gopika

 

Soubhagyadha Madhya dhine , sayahna kama roopini,

Roudhri pratha pathu maam hi gopinee rajani kshaye. 18

 

Let she who grants luck protect me during middle of the day,

Let she who is personification of love protect me in the evening,

Let the angry one protect me at just before morning,

Let the lady of the gopas protect me at dawn.

 

Hethudha sangava pathu , Kethu mala abhi vardhake,

Sesha prahnaa samaye , samitha sarva sandhishu. 19

 

Let she who is reason for everything protect me for the next three hours,

Let she who holds the flag protect me for the next three hours,

Let she who always remains protect me from that time to evening ,

Let she who satisfies protect me at all dusks

 

Yogini bhoga samaya , rathou rathi pradha sadha,

Kamesi kouthuke nithyam , yoge rathnavali mama. 20

 

Let the Yogini protect me when we are making love,

Let the lover of love protect me when I am in love,

Let the goddess of love protect me when I am curious,

Let the gem studded one protect me when I am doing yoga.

 

Sarvadha sarva karyeshu , Radhika krisha manasa,

Ithyethath kaditham devi , kavacham parama adbutham. 21

 

Let Radha who is in the mind of Lord Krishna,

Always protect me in every action of mine,

Oh Devi, this is the wonderful armour of Radha.

 

Sarva raksha karam nama maha raksha karam param,

Prathar madyahna samaye sayahne prapadyathi. 22

 

Sarvarthi sidhi sthasya syadhyadhyan manasi varthathe,

Raja dware sabhayam cha sam grame shathru sankate, 23

 

Pranartha nasa samaye ya padeth prayatho nara,

Thasya sidhir bhaveth devi, na bhayam kwachid. 24

 

This which protects everything and is the greatest protective armour,

If read at morning , noon and evening daily,

 

Would lead to receipt of all types of wealth and ,

Realisation of all the desires of our mind,

Would provide protection at the gate of the king,

At any assembly ,in the middle of war,

And in case of all problems created by enemies.

 

A man who is pure , if he reads it,

At the time of death and loss of property,

The goddess would remove all the fears from his mind.

 

AAradhitha Radhika cha yena sathyam na samsaya,

Ganga snana dhare nama sravanadhyal phalam labeth. 25

 

Thath phalam thasya bhavathi ya padeth prayatha suchi,

Haridhra rochanaa chandra manditham hari chandanam. 26

 

Kruthwa likhithwa bhorjje cha dharayen masthake bhuje,

Kande va deva devesi sa harirnathra samsaya. 27

 

There is no doubt at all, that if along with worship of Radha,

If he hears this Armour ,He will get the effect of bathing in Ganga

 

He who reads it after purifying himself and get it written,

Using the mixture of turmeric , musk and Sandal paste ,

On a talisman and wears it on his head or arms,

Or neck would be without doubt equal to Vishnu.

 

Kavachasya prasadena Brahma srushtim sthithim hari,

Samharanchaham niyatham karomi kuruthe yadha. 28

 

It is using the power of this Kavacha That Brahma creates,

Vishnu looks after and I do my job of destruction.

 

Vaishnavaya vishudhaya viraga guna shaline,

Dadhyath kavacha vyagram anyadha nasa mapnuyath. 29

 

This Kavacha should only be given to a devotee of Vishnu,

Who is pure and thoughts of renunciation,

Otherwise the man who receives it will face great losses.

 

Sri Narada Pancha rather , jnanamrutha sare, radha kavacham samaptham

 

Thus ends “The armour of Radha†which occurs in the chapter “The essence of nectar like wisdomâ€. Occurring in the book “Narada Pancha Rathra.â€

With best wishes, Ramachander

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Venkata Sriram <sriram_sapthasathiadvaitin Sent: Wed, 18 November, 2009 10:53:05 AM Re: Radha-ji (PuruSa suktam)

Pranams,Why do you rely on the vaishnavas who have a biased interpretations on vedas. Does Niruktakara say so? Vedas have to be interpreted as per Nirukta and not as per one's own whims & fancies. These distorted versions have brought the vedas to such a level that people are only interested in "lifeless rituals" of "kalyanotsavas" and "honemoon packages" to Lord Srinivasa of Tirupati with His consort Sridevi & Bhudevi (His 2 wives!!!!!). What exactly is the term "patni", "hri" & "lakshmi" have been dealt elaborately by Yaska, Shakapuni & Vidyaranya. reg,sriramadvaitin@ s.com, Bhaskar YR <bhaskar.yr@ ...> wrote:>> >>BTW, hreeschate laksheeshcha patnau..etc. in purusha sUkta proves that > it is favouring >>nArAyaNa. >

> Please clarify, how??> > praNAms Sri Narayan prabhuji> Hare Krishna> > our purANa-s & ofcourse above veda says hre and lakshmi both are wives of > veda purusha i.e Sri Narayana...( atleast this veda maNtra as interpreted > by vaishNavaites)> > Hari Hari Hari Bol!!!> bhaskar>

The INTERNET now has a personality. YOURS! See your Homepage.

[Guest guest]

Dear Bhaskar ji,

Kaivalya Upanishat definitely describes Bhagavan Shiv (saguna form) in

the mantra " Uma sahaayam parameshwaram ... " . In the preceeding

mantra, the absolute nirguna form is 'described' - " achintayam avyaktam

ananta roopam ... " .

Just my humble understanding.

praNAms

Hare Krishna

Yes, on the one hand, it would

explain the saguNa form of the parabrahman as parashiva & his wife

uma...But as you know, when it comes to advaitic way of esoteric interpretation

of these mantra-s, one can say 'uma' here is mAyA shakti of parabrahman

and with its help, parameshwaran does the creation for us to see

this vyAvahArik world :-))

Hari Hari Hari Bol!!!

bhaskar

[Guest guest]

Namaste Sri Bhaskar-ji,

 

praNAms Sri Narayanan prabhuji

Hare Krishna

 

Does Sayana say it suits Sriman NarayaNa, the shanka-chakra

Gadha-dhari? Now this personification I find it very difficult to

understand.

 

> Even dvaitins for that matter would not say,

nArAyaNa should 'always' have four hands with all the weapons intact

:-)) However, when the name nArAyaNa mentioned, without digging it

deep as we, advaitins do, they say it is nArAyaNa who is sarva bhutAntargata

paramAtma, i.e. Sri vishNu.

 

The mantra-dhrashta could use the appropriate word of

" purusha " only on at least seven occasions in the suktam

and without uttara-narayaNam used as apppendix to purusha-suktam, it is

very teneous to tie purusha as shanka-chakra gadha-dhari.

 

> again, nArAyaNa's permanent identify cannot

be always with 'four' hands & two legs...one of his names in vishNu

sahasranAma is : anirdeshya vapushe namaH :-)) Just as a side question,

dont you think these maNtra dhrashtA-s could have used an appropriate world

in place of 'nail cutter', when they are seeing 'something' beyond the

material tools :-))

 

If you can, please also clarify, what exactly is the process

of mantra-dhrashtam? When Rsis say, Hrischa te lakshmmescha patnou,

what probably could be their vision ? two feminine forms etc. ? Then

why their form is not described?

 

> pardon me prabhuji, I cannot answer this question

on behalf of these maNtra drashtAra-s, since I donot know what exactly

their intention & state of their realization while seeing these maNtra-s

in a sublime state...Anyway, form & saguNatva has been well defined

in veda maNtra-s & different dArshanika-s taste this nector differently

according to their philosophical background...is it not??

 

With regards,

narayan

 

Hari Hari Hari Bol!!!

bhaskar

[Guest guest]

Dear Bhaskar,

 

It is very difficult to tap the " vision " of vedic seer because in order to step

into their shoes, one should understand the pulse of the seers, their vision,

their ecstasy etc.

 

So, in order words, it is the " vision " in the form of " ecstasy " of Seer which is

called " rasa " and hence shrutis declare " raso vai sah " .

 

In order to tap this " rasa " of veda, understanding the pulse of Seer is very

important.

 

Several are the Rg vedic deities but the cardinal principle is Agni / Indra

around which the entire process of creation revolves. Hence, Agni upasana was

given much importance during the vedic period.

 

It is this Agni that was extolled as Rudra, Vishnu, Narayana, Vak in Veda. The

two tattvas ie., vyakta & avyakta rupas are of Agni only and hence rg veda

declares " ekam sat viprAh bahudhAh vadanti " . It is this Agni tattva that the

wise one behold as Many. Whatever form of devata in rg veda, whether Rudra,

Indra, Mitra, Varuna, Matarisvan, Garuda (Suparna) etc. these are the different

forms of one cardinal principle ie., Agni.

 

/////

 

During the process of creation, Parama Pususha rupa Agni enters into

the " Apah " (the Eternal Sacred Waters) and bears the " Seed of Creation " . The

Paramatma when thus ready for Creation is called " APAH " . Since, the Parama

Purusha rupa Agni bears

this APAH, he is called " apsumAn " . It is this " APAH " bearing the Seed of

Creation, (Udaka devatas), creates the entire Cosmos. And hence, shruti declares

" Apo vai nArayaNah " . Making the `nAra' / `udaka' as the medium, creates the

Universe and hence,

he is called " nArAyaNa " .

 

////

 

The cardinal principle in the Purusha sukta is the Supreme Being in the form of

Yajna Purusha. The supreme being Adya puruSha in the form of Sacrifice has two

attributes : ie., uchita karma and anuchita karma.

 

The lusture that is get by performance of Tapas of uchita vaidika karmas is the

" Lakshmi " in accordance with Sastra and the modesty in the form of " lajja " of

non-perfomance of anuchita karma is the " hree " .

 

It is these attributes (in other words patnIs), in the form of

Modesty of non-performance of anuchita karmas and Lustre / Brahma Tejas in the

form of Tapas are called " hrI " and " Lakshmi " in Sastra.

 

Shri Vashista Ganapati Muni and Brahmarishi Daivarata were of this opinion. And

with the blessings of Shri Muni, this is what i have understood.

 

With this i close this thread of discussion as this is of no use to our

discussion on advaita.

 

Kindly excuse me if i have crossed the Sastra Maryada.

 

with regs,

sriram

 

 

advaitin , Bhaskar YR <bhaskar.yr wrote:

>

> Namaste Sri Bhaskar-ji,

>

> praNAms Sri Narayanan prabhuji

> Hare Krishna

>

> Does Sayana say it suits Sriman NarayaNa, the shanka-chakra Gadha-dhari?

> Now this personification I find it very difficult to understand.

>

> > Even dvaitins for that matter would not say, nArAyaNa should 'always'

> have four hands with all the weapons intact :-)) However, when the name

> nArAyaNa mentioned, without digging it deep as we, advaitins do, they say

> it is nArAyaNa who is sarva bhutAntargata paramAtma, i.e. Sri vishNu.

>

> The mantra-dhrashta could use the appropriate word of " purusha " only on at

> least seven occasions in the suktam and without uttara-narayaNam used as

> apppendix to purusha-suktam, it is very teneous to tie purusha as

> shanka-chakra gadha-dhari.

>

> > again, nArAyaNa's permanent identify cannot be always with 'four' hands

> & two legs...one of his names in vishNu sahasranAma is : anirdeshya

> vapushe namaH :-)) Just as a side question, dont you think these maNtra

> dhrashtA-s could have used an appropriate world in place of 'nail cutter',

> when they are seeing 'something' beyond the material tools :-))

>

> If you can, please also clarify, what exactly is the process of

> mantra-dhrashtam? When Rsis say, Hrischa te lakshmmescha patnou, what

> probably could be their vision ? two feminine forms etc. ? Then why

> their form is not described?

>

> > pardon me prabhuji, I cannot answer this question on behalf of these

> maNtra drashtAra-s, since I donot know what exactly their intention &

> state of their realization while seeing these maNtra-s in a sublime

> state...Anyway, form & saguNatva has been well defined in veda maNtra-s &

> different dArshanika-s taste this nector differently according to their

> philosophical background...is it not??

>

> With regards,

> narayan

>

> Hari Hari Hari Bol!!!

> bhaskar

>

[Guest guest]

It is this Agni that was extolled as Rudra, Vishnu, Narayana,

Vak in Veda. The two tattvas ie., vyakta & avyakta rupas are of Agni

only and hence rg veda declares " ekam sat viprAh bahudhAh vadanti " .

It is this Agni tattva that the wise one behold as Many. Whatever form

of devata in rg veda, whether Rudra, Indra, Mitra, Varuna, Matarisvan,

Garuda (Suparna) etc. these are the different forms of one cardinal principle

ie., Agni.

praNAms Sri Sri Ram prabhuji

Hare Krishna

If you are calling THAT parabrahma tattva

as 'agni', then prabhuji I am completely with you. Because it is

that paramabrahma tattva only sometimes called rudra, sometimes called

nArAyaNa, indra, agni, hiraNyagarbha etc. I hope 'agni' here does

not mean the celestial beings like vAyu, varuNa etc. in the AsthAnaM of

Indra:-)) Because shruti itself says that these devata-s obey the

orders of THAT...bheeshAsma vAtaH pavate, bhishodeti sUryaH, bheeshasmAdagnischendrasya..etc.

And these devata-s could not do anything to even a piece of grass without

the grace of THAT in the yaksha episode in shruti and this pAvaka

cannot burn the ever existing our Atma svarUpa...(nainaM dahati pAvakaH

says geetAchArya)..So, here agni in the veda maNtra ultimately means agni

tattva that is nothing but paramArtha tattva.

With this I too stop this discussion

prabhuji. Thanks for your time & patience.

Hari Hari Hari Bol!!!

bhaskar