ravirajagopalan Posted June 27, 2001 Report Share Posted June 27, 2001 Jaya Guru Datta! Sri Guru Datta! I remember Shri J.N.Das quoting from Puranas that Demi Gods like Lord Ganesha, Lord Skandha, Lord Brahma etc., are actually posts occupied by different entities according to their Punya. But we have read in several puranas that Lord Ganesha & Lord Skandha are actually Lord Shiva & Matha Parvathi's children. And also Matha Saraswathi happens to be the wife of Lord Brahma. Then Saraswathi also should be a post which can be occupied by diff. entities. This query of mine could be a silly one, but i humbly request anyone in this forum particularly Shri J.N.Dasji to give me some clarification. Quote Link to comment Share on other sites More sharing options...
animesh Posted June 27, 2001 Report Share Posted June 27, 2001 In Puranas, the same word is used as both common noun as well as proper noun. This is something like using the word Sankaracarya. When we use this word, then we usually mean Adi Sankaracarya. But, we also use this word to refer to present Sankaracaryas. In that sense Sankaracarya is both a person as well as a post. Quote Link to comment Share on other sites More sharing options...
Jahnava Nitai Das Posted June 30, 2001 Report Share Posted June 30, 2001 Jaya Guru Datta. I think you must be a disciple of Sri Ganapati Sacchidananda Swamiji. Just last week I visited his ashram here in Mysore. I went to attend swamiji's homa and Sri Chakra puja. His ashram is very nice, and the Balaji temple is one of the best in India. Everything is extremely clean and well-organized. If I get time I will write something on his ashram for the travelogue forum. There are several different categories of demigods described in the Puranas. The Taittiriya Upanishad gives a nice overall description in the ananda-valli section. This topic came up in one issue of our newsletter, so I will attach the relevant portion at the end of this text. In analysising existence, there are five categories of existence to comprehend; vishnu-tattva, shiva-tattva, shakti-tattva, jiva-tattva and jada-tattva. The vishnu-tattva refers to the category of para-brahman, or God, and includes His unlimited expansions and incarnations. This includes the twenty-four categories of Narayana, the chatur-vyuha expansions (Vasudeva, Shankarshana, Pradyumna and Anirudha) the three Purusha avataras (Karanadakashayi Vishnu, Garbhodakashayi Vishnu and Kshirodakashayi Vishnu), the lila avataras of Krishna, Rama, Narasimha, etc. All of these forms within the vishnu-tattva category are the same supreme personality. Their only difference is in the mood manifested to the devotee. This is explained in more detail in the following two articles: http://www.indiadivine.com/avatara-incarnations1.htm http://www.indiadivine.com/avatara-incarnations2.htm The shiva-tattva category refers to the unlimited forms of Lord Shiva, from Sadashiva and Shambhu down to his lower material counterparts. As all vishnu-tattva forms are a single personality, in the same way all the shiva-tattva forms are a single personality expanding in a variety of forms. Though Lord Shiva is eternal and beyond time, some of his forms manifested in the material world are temporary. They do not undergo death or the influence of time, but they are withdrawn by Lord Shiva according to his will (and later remanifested in the next creation). Lord shiva manifests his countless forms in each and every universe, of which there are innumerable. The shiva-tattva is a unique expansion from the vishnu-tattva for the purpose of interacting with the material nature. Vishnu, being nirguna, does not come in contact with the material nature. Instead he acts through the shiva-tattva, just as a cook indirectly stirs boiling soup with the help of a spoon. The shakti-tattva refers to the consorts of the vishnu-tattva and shiva-tattva, and thus there are two divisions found within it, the internal and external shaktis. The internal shakti of Vishnu is the feminine aspect of God. It includes such forms as Lakshmi, Sita, Radha, Rukmini, Satyabhama, etc. Just as the vishnu tattva is one personality, in the same way the shakti-tattva is one personality, acting in two divisions, internally (in the spiritual realm) and externally (in the material realm). The consorts of Lord Shiva, beginning from Rajarajesvari, are classified as the external shaktis, and generally referred to as Durga. The connection between the internal and external shaktis is the same as that between Lord Vishnu and Lord Shiva. There are countless such forms of the divine mother, but four are considered prominent, namely maha-lakshmi, maheshvari, maha-kali, and maha-saraswati, as they are the shakti equivalent to Narayana's chatur-vyuha expansion. The jiva-tattva category includes the unlimited individual souls, such as ourselves. Among them some are conditioned (bound by samsara) and some are liberated. Those bound within the material realm are given suitable bodies according to their karmas and desires. There are a total of 8,400,000 species of life which one may attain, of which 400,000 species are those of humans and devas. Each category of human and deva has a different nature which dictates such things as its length of life, amount of enjoyment, etc. Lord Brahma, the highest of the demigods, has the longest life lasting the entire span of one universal creation. At the time of universal dissolution, Brahma either attains to Vaikuntha by his service to Narayana, or failing such, is reborn in another universe to continue his service. The Gita describes Lord Brahma's time frame: sahasra-yuga-paryantam ahar yad brahmano viduh ratrim yuga-sahasrantam te 'ho-ratra-vido janah "By human calculation, a thousand ages taken together is the duration of Brahma's one day. And such also is the duration of his night." Brahma's day lasts for one thousand chatur-yugas, each chatur-yuga lasting for 4,320,000 earthly years; and his night is of an equal length of time. After expiring 100 years, composed of such days, the universal disolution begins, and Lord Brahma's life comes to an end. Thus Lord Krishna states in the Gita: abrahma-bhuvanal lokah punar avartino 'rjuna mam upetya tu kaunteya punar janma na vidyate "From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again." Even in the realm of Brahma, the Satyaloka, there is death, for even Lord Brahma is an embodied soul. Shiva-tattva and shakti-tattva are not embodied souls, as is the case with the jiva-tattva. As such, they are eternally liberated personalities, situated beyond the realm of birth and death. Besides the universal creation and dissolution, there are minor creations and dissolutions that take place at the beginning and end of Brahma's day. It is in these periods that the devas such as Ganesh and Skanda (Kartikeya) are born to Lord Shiva and Parvati. The position of Ganesh is a post, in the sense that a different living entity will occupy that position (as the son of Lord Shiva) for each day of Brahma. For the present day of Brahma (the shveta-varaha kalpa), Skanda is an incarnation of Sanat-kumara of the four kumaras. Lord Shiva replays these lilas every day of Brahma, with slight variations. This is why you find different descriptions of the birth of Ganesha in different Puranas. The position of Indra is unique in that the duration of the post is not measured in time, but in exhaustion of punya. As soon as Indra uses up his punya, he falls from his post and another living entity will take over. Thus the controlling devas see many Indras come and go in their spans as adhidaivika purushas . The position of Indra does not require a living entity to be born as Indra. When one Indra falls, another living entity will be appointed as Indra by the devas. In regards to Sri Saraswati, she is an expansion of Durga belonging to the shakti-tattva, and as such her position is not a post attainable by other living entities. At the time of universal annihilation, she is either withdrawn by adi-shakti (in the event that Brahma attains mukti), or she continues with Brahma to another universe for service (in the event Brahma does not attain mukti). sri saraswati sri saraswati sri saraswati pahi mam! jaya saraswati jaya saraswati jaya saraswati raksha mam! Here is the Ananda Valli of the Taittiriya Upanishad. This was published in our email newsletter some time back: saisa 'nandasya mimamgumsa bhavati | yuva syatsadhu yuva 'dhyayakah | asistho dridhistho balisthah | tasyeyam prithivi sarva vittasya purna syat | sa eko manusa anandah | "Now this is an assessment of Bliss: Let it be supposed that there is a youth, a noble youth, in the prime of age, most swift and alert, perfectly whole and resolute, most vigorous and of good learning, and that to him belongs the entire earth laden with all riches. Then we have in him one measure of human joy." te ye satam manusa anandah | sa eko manusyagandharvanamanandah | srotriyasya cakamahatasya | "One hundred such units of human joy make up a single unit of joy which the manushya gandharva possesses. A sage full of revelation and free from all cravings also possesses the same joy." [Gandharva in general refers to a species of heavenly musicians. There are two categories of gandharvas mentioned in these verses. The first is the manushya gandharvas - or human gandharvas, and the second is the deva gandharvas - or heavenly gandharvas. On the earthly planet there are many realms of existence that are inaccessible to the ordinary humans. These realms exist on high dimensions of space. According to the Vedic conception of reality there are 64 dimensions of existence, of which ordinary humans interact with three. The manushya gandharvas live in higher dimensions within the earthly realm of existence. There are many descriptions within the Puranas of lands existing on this planet that are inaccessible to us. For example, there are three different levels of the Himalayas. What we experience as the Himalayas is only the lowest dimensional level. It is described in the Mahabharata that Bhima was able to visit many of these higher dimensional realms when he was collecting wealth for the rajasuya yajna. Also the palace of Yudhisthira Maharaja was created by yakshas, who exist on higher dimensions. The artwork they made for the palace (paintings, carpets, ceiling, etc.) was actually animated and in three dimensions. So much so that it was not possible to distinguish it from reality. For those who are existing in three dimensions, a painting will be done in two dimensions. But for those existing in four dimensions, a painting will be done in three dimensions. This is why Duryodhana was confused when he entered Yudhisthira's palace, and ended up stepping in a pond, thinking it was the floor.] te ye satam manusya-gandharvanamanandah | sa eko devagandharva-namanandah | srotriyasya cakamahatasya | "One hundred such units of joy which the manushya gandharva possesses make the joy of the deva gandharva. A sage full of revelation and free from all cravings also possesses the same joy." [This verse is describing the heavenly gandharvas. They are a heavenly species. Their leader is Visvavasu, who guards the soma rasa. This category of gandharva mainly makes up the celestial musicians. They entertain the higher devas and perform in Indras court.] te ye satam devagandarvanamanandah | sa ekah pitrinam ciralokalokanamanandah | srotriyasya cakamahatasya | "One hundred such units of joy which the deva gandharva possess make the joy of the Pitrus who inhabit the long enduring would. A sage full of revelation and free from all cravings also possesses the same joy." [The Pitruloka is a heavenly abode which exists beyond the realm of the fourteen planetary systems of the universe. It is a very special abode within this universe. Those who perform great pious activities may be elevated to this planet. The unique feature of this realm is that one's enjoyment and duration of stay is increased according to the sacrifices of one's descendants on Earth. This is one of the reasons why the sraddha ceremony (worship of Vishnu) is performed every year to the forefathers.] te ye satam pitrinam satam ciralokaloka-namanandah | sa eka ajanajanam devanamanandah | srotriyasya cakamahatasya | "One hundred such units of joy which the Pitrus inhabiting the long enduring world possess make the joy of those demigods who are so by birth in the Ajana heaven (ajana devas). A sage full of revelation and free from all cravings also possesses the same joy." [The ajanadevas are those who are born during and under the rule of Manu. There are 14 Manus in every day of Brahma (the universal creator). Each Manu rules for a period known as a manvantara. This period is roughly calculated to be 71 divya-yugas (a divya-yuga consists of 4,320,000 earthly years). At the end of the Manvantara there is a partial devastation within the universe known as pralaya. There are several categories of devastation that occur cyclically within the universe, leading up the the maha-pralaya, or the dissolution of the entire universe. One such category of dissolution is that which occurs at the end of the rule of Manu. At that time the realms inhabited by these ajanadevas are destroyed along with the inhabitants.] te ye satamajanajanam devanamanandah | sa ekah karmadevanam deva namanadnah | ye karmana devanapiyanti | srotriyasya cakamahatasya | "One hundred such units of joy which the Ajana-born demigods (ajana devas) possess make the joy of those who have become demigods (karma devas) by the force of their deeds. A sage full of revelation and free from all cravings also possesses the same joy." [The karma devas are those who are elavated to the heavenly abode due to their performing the prescribed ritualistic activities of the Vedas (karma-kanda). These people are described by Lord Krishna in the Bhagavad-gita: yam imam puspitam vacam pravadanty avipascitah veda-vada-ratah partha nanyad astiti vadinah kamatmanah svarga-para janma-karma-phala-pradam kriya-visesa-bahulam bhogaisvarya-gatim prati "Men of small intelligence are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say there is nothing more than this." These people are completely bewildered by the illusory energy: bhogaisvarya-prasaktanam tayapahrita-cetasam Their mind is bewildered due to their strong attachment to material enjoyment (bhoga) and opulence (aisvarya). The Vedas deal mainly with the three modes of material nature. Those who do not become transcendental to the ritualistic activities of the Vedas become conditioned within the three modes. The Karma Devas are residents of the heavenly planets. Their stay there depends on the amount of punya (pious results) they have accumulated on the earthly realm. As they enjoy in the heavenly abode they use up their pious results and eventually they again fall down to the earthly planet. This process has been described in detail in another post. Ksine-punye martyalokam visanti.] te ye satam karmadevanam devanamanandah | sa eko devanamanandah | srotriyasya cakamahatasya devanamanandah | "One hundred such units of joy which those demigods who have become such by their deeds (karma devas) make the joy of the controlling demigods (devas). A sage full of revelation and free from all cravings also possesses the same joy." [The controlling demigods (devas) possess a life span that is equal to one day of Brahma (1,000 divya-yugas, or 4,320,000,000 earthly years). This category includes most of the elemental controllers as well as most of the demigods within the court of Indra. Various demigods such as Ganesha, Karttikeya, etc., are actually posts that are occupied by a particular living entity for one day of Brahma. At the end of the day of Brahma, when the dissolution waters fill the universe, they leave their respective posts and allow other living entities to fill them. For example, it is described in the Puranas that in the present day of Brahma, the post of Karttikeya (Skanda) is being occupied by Sri Sanat-kumara, the great liberated son of Lord Brahma.] te ye satam devanamananadah | sa eka indrasyanandah | srotiyasya cakamahatasya | "One hundred such units of joy of the highest gods make the joy of Indra. A sage full of revelation and free from all cravings also possesses the same joy." [indra belongs to a different category than the controlling devas. His position is based on his punya (pious results) and when his punya expires he losses his post as controller of the heavens. The enjoyment of Indra may be higher than that of the controlling demigods, but his duration of stay is much shorter. By sitting on the seat of Indra one burns up all of one's pious results at a very rapid pace. For this reason Sukracharya (the spiritual master of the demons) instructed Bali Maharaj to rule Indraloka after defeating the demigods but not to sit on Indra's throne. For if he sat on Indra's throne his punya would finish and he would lose his position very quickly. The controlling demigods hold their posts for a fixed duration of time (one day of Brahma), so they see many hundreds of Indras come and go.] te ye satamindrasyanandah | sa eko brihaspateranandah | srotriyasya cakamahatasya | "One hundred such units of Indra's joy make the joy of Brihaspati. A sage full of revelation and free from all cravings also possesses the same joy." [brihaspati is the spiritual master of the demigods (including Indra). Due to Indra's offence against Brihaspati he was defeated by the demon king Bali. Bali, even though he was a demon, had obeyed and pleased his spiritual master. Thus with the blessings of his guru he was able to defeat the king of heaven. The system of respecting one's guru is so powerful that even if one is a demon, one will prevail, and even a demigod will fall for offending his spiritual master.] satam brihaspaterananda sa ekah prajapateranandah | srotriyasya cakamahatasya | "One hundred such units of Brihaspati's joy make the joy of Prajapati. A sage full of revelation and free from all cravings also possesses the same joy." [Prajapati here refers to Lord Brahma, the secondary creator of the Universe. Prajapati means the lord of population. Lord Brahma, being the first living entity within the universe has the responsibility to populate the universe with all species of life. There is a secondary category of Prajapatis who are sons of Lord Brahma. This verse is not refering to the secondary Prajapatis. Lord Brahma, being the topmost living entity within the material world has the most developed senses of all. As you progress from the lower human species up to the demigods and finally to Brahma, their bodies become more and more subtle. Brahmas body is the subtlest body within the material universe. The only exception to this is Lord Siva, whose body is the time factor.] te ye satam prajapateranandah | sa eko brahmana anandah | srotriyasya cakamahatasya | "One hundred such units of Prajapati's joy make the bliss of Brahman. A sage who is full of revelation and free from all cravings possesses all these various measures of joy." [Here the spiritual bliss of realizing Brahman is described as 100 times the enjoyment of Brahma. This is not a literal equation, as the bliss of Brahman is spiritual and the happiness of Brahma is material. They are two completely different experiences, one of external matter, and the other of the spiritual self. This verse is simply trying to give us an idea of what is spiritual happiness by comparing it to something we have or can experience within this world. It is similar to saying Lord Krishna face is as beautiful as a lotus flower. Actually Lord Krishna is the source of all beauty, and the lotus is a minor reflection of that beauty. It is impossible to compare His beauty to that of a lotus. But because we have experienced the beauty of a lotus, the scriptures will hint to us that Krishna's face is beautiful like that. In reality Krishna's beauty is unlimited times greater than anything within existence. It is actually even humorous to try to compare Krishna to something material. It is like telling a professional singer that he sings as beautiful as a donkey. Because we do not understand anything beyond our immediate perception the scriptures give descriptions in that manner.] sa yascayam puruse | yascasavaditye | sa ekah | sa ya evamvit | asmallokat pretya | etamannamayamatmanamupasankramati | etam manomayamatmanamupasankramati etam vijnanamayamatmanamupasankramati | etamanandamayamatmanamupasankramati | tadapyesa sloko bhavati | iti astamo 'nuvakah | "And this bliss which is in the human being and in the yonder Sun are the same. He who comprehends fully as stated above, after departing from this world, transcends the Annamaya, Pranamaya, Manomaya, Vijnanamaya, and Anandamaya selfs. With regard to that there is also this memorial stanza." [it is significant that for every comparison the following words are added: srotriyasya cakamahatasya, "a sage who is full of revelation and free from all cravings possesses this same joy." A self realized soul is situated in Brahman, which is described by Lord Krishna as follows: brahmano hi pratisthaham amritasyavyayasya ca sasvatasya ca dharmasya sukhasyaikanthikasya ca "I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness." One who has attained the spiritual happiness of Brahman possesses and surpasses all other levels of happiness. yavan artha udapane sarvatah samplutodake "All purposes served by a small well can at once be served by a great reservoir of water."] Quote Link to comment Share on other sites More sharing options...
ravirajagopalan Posted July 2, 2001 Author Report Share Posted July 2, 2001 Jaya Guru Datta Sri Guru Datta Yes. I'm a disciple of Sri Sri Ganapathi Sacchidananda Swamiji. Shri Dasji, kindly accept my sincere thanks to your clear & excellent reply to my query. Originally posted by jndas:Jaya Guru Datta. I think you must be a disciple of Sri Ganapati Sacchidananda Swamiji. Just last week I visited his ashram here in Mysore. I went to attend swamiji's homa and Sri Chakra puja. His ashram is very nice, and the Balaji temple is one of the best in India. Everything is extremely clean and well-organized. If I get time I will write something on his ashram for the travelogue forum. There are several different categories of demigods described in the Puranas. The Taittiriya Upanishad gives a nice overall description in the ananda-valli section. This topic came up in one issue of our newsletter, so I will attach the relevant portion at the end of this text. In analysising existence, there are five categories of existence to comprehend; vishnu-tattva, shiva-tattva, shakti-tattva, jiva-tattva and jada-tattva. The vishnu-tattva refers to the category of para-brahman, or God, and includes His unlimited expansions and incarnations. This includes the twenty-four categories of Narayana, the chatur-vyuha expansions (Vasudeva, Shankarshana, Pradyumna and Anirudha) the three Purusha avataras (Karanadakashayi Vishnu, Garbhodakashayi Vishnu and Kshirodakashayi Vishnu), the lila avataras of Krishna, Rama, Narasimha, etc. All of these forms within the vishnu-tattva category are the same supreme personality. Their only difference is in the mood manifested to the devotee. This is explained in more detail in the following two articles: http://www.indiadivine.com/avatara-incarnations1.htm http://www.indiadivine.com/avatara-incarnations2.htm The shiva-tattva category refers to the unlimited forms of Lord Shiva, from Sadashiva and Shambhu down to his lower material counterparts. As all vishnu-tattva forms are a single personality, in the same way all the shiva-tattva forms are a single personality expanding in a variety of forms. Though Lord Shiva is eternal and beyond time, some of his forms manifested in the material world are temporary. They do not undergo death or the influence of time, but they are withdrawn by Lord Shiva according to his will (and later remanifested in the next creation). Lord shiva manifests his countless forms in each and every universe, of which there are innumerable. The shiva-tattva is a unique expansion from the vishnu-tattva for the purpose of interacting with the material nature. Vishnu, being nirguna, does not come in contact with the material nature. Instead he acts through the shiva-tattva, just as a cook indirectly stirs boiling soup with the help of a spoon. The shakti-tattva refers to the consorts of the vishnu-tattva and shiva-tattva, and thus there are two divisions found within it, the internal and external shaktis. The internal shakti of Vishnu is the feminine aspect of God. It includes such forms as Lakshmi, Sita, Radha, Rukmini, Satyabhama, etc. Just as the vishnu tattva is one personality, in the same way the shakti-tattva is one personality, acting in two divisions, internally (in the spiritual realm) and externally (in the material realm). The consorts of Lord Shiva, beginning from Rajarajesvari, are classified as the external shaktis, and generally referred to as Durga. The connection between the internal and external shaktis is the same as that between Lord Vishnu and Lord Shiva. There are countless such forms of the divine mother, but four are considered prominent, namely maha-lakshmi, maheshvari, maha-kali, and maha-saraswati, as they are the shakti equivalent to Narayana's chatur-vyuha expansion. The jiva-tattva category includes the unlimited individual souls, such as ourselves. Among them some are conditioned (bound by samsara) and some are liberated. Those bound within the material realm are given suitable bodies according to their karmas and desires. There are a total of 8,400,000 species of life which one may attain, of which 400,000 species are those of humans and devas. Each category of human and deva has a different nature which dictates such things as its length of life, amount of enjoyment, etc. Lord Brahma, the highest of the demigods, has the longest life lasting the entire span of one universal creation. At the time of universal dissolution, Brahma either attains to Vaikuntha by his service to Narayana, or failing such, is reborn in another universe to continue his service. The Gita describes Lord Brahma's time frame: sahasra-yuga-paryantam ahar yad brahmano viduh ratrim yuga-sahasrantam te 'ho-ratra-vido janah "By human calculation, a thousand ages taken together is the duration of Brahma's one day. And such also is the duration of his night." Brahma's day lasts for one thousand chatur-yugas, each chatur-yuga lasting for 4,320,000 earthly years; and his night is of an equal length of time. After expiring 100 years, composed of such days, the universal disolution begins, and Lord Brahma's life comes to an end. Thus Lord Krishna states in the Gita: abrahma-bhuvanal lokah punar avartino 'rjuna mam upetya tu kaunteya punar janma na vidyate "From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again." Even in the realm of Brahma, the Satyaloka, there is death, for even Lord Brahma is an embodied soul. Shiva-tattva and shakti-tattva are not embodied souls, as is the case with the jiva-tattva. As such, they are eternally liberated personalities, situated beyond the realm of birth and death. Besides the universal creation and dissolution, there are minor creations and dissolutions that take place at the beginning and end of Brahma's day. It is in these periods that the devas such as Ganesh and Skanda (Kartikeya) are born to Lord Shiva and Parvati. The position of Ganesh is a post, in the sense that a different living entity will occupy that position (as the son of Lord Shiva) for each day of Brahma. For the present day of Brahma (the shveta-varaha kalpa), Skanda is an incarnation of Sanat-kumara of the four kumaras. Lord Shiva replays these lilas every day of Brahma, with slight variations. This is why you find different descriptions of the birth of Ganesha in different Puranas. The position of Indra is unique in that the duration of the post is not measured in time, but in exhaustion of punya. As soon as Indra uses up his punya, he falls from his post and another living entity will take over. Thus the controlling devas see many Indras come and go in their spans as adhidaivika purushas . The position of Indra does not require a living entity to be born as Indra. When one Indra falls, another living entity will be appointed as Indra by the devas. In regards to Sri Saraswati, she is an expansion of Durga belonging to the shakti-tattva, and as such her position is not a post attainable by other living entities. At the time of universal annihilation, she is either withdrawn by adi-shakti (in the event that Brahma attains mukti), or she continues with Brahma to another universe for service (in the event Brahma does not attain mukti). sri saraswati sri saraswati sri saraswati pahi mam! jaya saraswati jaya saraswati jaya saraswati raksha mam! Here is the Ananda Valli of the Taittiriya Upanishad. This was published in our email newsletter some time back: saisa 'nandasya mimamgumsa bhavati | yuva syatsadhu yuva 'dhyayakah | asistho dridhistho balisthah | tasyeyam prithivi sarva vittasya purna syat | sa eko manusa anandah | "Now this is an assessment of Bliss: Let it be supposed that there is a youth, a noble youth, in the prime of age, most swift and alert, perfectly whole and resolute, most vigorous and of good learning, and that to him belongs the entire earth laden with all riches. Then we have in him one measure of human joy." te ye satam manusa anandah | sa eko manusyagandharvanamanandah | srotriyasya cakamahatasya | "One hundred such units of human joy make up a single unit of joy which the manushya gandharva possesses. A sage full of revelation and free from all cravings also possesses the same joy." [Gandharva in general refers to a species of heavenly musicians. There are two categories of gandharvas mentioned in these verses. The first is the manushya gandharvas - or human gandharvas, and the second is the deva gandharvas - or heavenly gandharvas. On the earthly planet there are many realms of existence that are inaccessible to the ordinary humans. These realms exist on high dimensions of space. According to the Vedic conception of reality there are 64 dimensions of existence, of which ordinary humans interact with three. The manushya gandharvas live in higher dimensions within the earthly realm of existence. There are many descriptions within the Puranas of lands existing on this planet that are inaccessible to us. For example, there are three different levels of the Himalayas. What we experience as the Himalayas is only the lowest dimensional level. It is described in the Mahabharata that Bhima was able to visit many of these higher dimensional realms when he was collecting wealth for the rajasuya yajna. Also the palace of Yudhisthira Maharaja was created by yakshas, who exist on higher dimensions. The artwork they made for the palace (paintings, carpets, ceiling, etc.) was actually animated and in three dimensions. So much so that it was not possible to distinguish it from reality. For those who are existing in three dimensions, a painting will be done in two dimensions. But for those existing in four dimensions, a painting will be done in three dimensions. This is why Duryodhana was confused when he entered Yudhisthira's palace, and ended up stepping in a pond, thinking it was the floor.] te ye satam manusya-gandharvanamanandah | sa eko devagandharva-namanandah | srotriyasya cakamahatasya | "One hundred such units of joy which the manushya gandharva possesses make the joy of the deva gandharva. A sage full of revelation and free from all cravings also possesses the same joy." [This verse is describing the heavenly gandharvas. They are a heavenly species. Their leader is Visvavasu, who guards the soma rasa. This category of gandharva mainly makes up the celestial musicians. They entertain the higher devas and perform in Indras court.] te ye satam devagandarvanamanandah | sa ekah pitrinam ciralokalokanamanandah | srotriyasya cakamahatasya | "One hundred such units of joy which the deva gandharva possess make the joy of the Pitrus who inhabit the long enduring would. A sage full of revelation and free from all cravings also possesses the same joy." [The Pitruloka is a heavenly abode which exists beyond the realm of the fourteen planetary systems of the universe. It is a very special abode within this universe. Those who perform great pious activities may be elevated to this planet. The unique feature of this realm is that one's enjoyment and duration of stay is increased according to the sacrifices of one's descendants on Earth. This is one of the reasons why the sraddha ceremony (worship of Vishnu) is performed every year to the forefathers.] te ye satam pitrinam satam ciralokaloka-namanandah | sa eka ajanajanam devanamanandah | srotriyasya cakamahatasya | "One hundred such units of joy which the Pitrus inhabiting the long enduring world possess make the joy of those demigods who are so by birth in the Ajana heaven (ajana devas). A sage full of revelation and free from all cravings also possesses the same joy." [The ajanadevas are those who are born during and under the rule of Manu. There are 14 Manus in every day of Brahma (the universal creator). Each Manu rules for a period known as a manvantara. This period is roughly calculated to be 71 divya-yugas (a divya-yuga consists of 4,320,000 earthly years). At the end of the Manvantara there is a partial devastation within the universe known as pralaya. There are several categories of devastation that occur cyclically within the universe, leading up the the maha-pralaya, or the dissolution of the entire universe. One such category of dissolution is that which occurs at the end of the rule of Manu. At that time the realms inhabited by these ajanadevas are destroyed along with the inhabitants.] te ye satamajanajanam devanamanandah | sa ekah karmadevanam deva namanadnah | ye karmana devanapiyanti | srotriyasya cakamahatasya | "One hundred such units of joy which the Ajana-born demigods (ajana devas) possess make the joy of those who have become demigods (karma devas) by the force of their deeds. A sage full of revelation and free from all cravings also possesses the same joy." [The karma devas are those who are elavated to the heavenly abode due to their performing the prescribed ritualistic activities of the Vedas (karma-kanda). These people are described by Lord Krishna in the Bhagavad-gita: yam imam puspitam vacam pravadanty avipascitah veda-vada-ratah partha nanyad astiti vadinah kamatmanah svarga-para janma-karma-phala-pradam kriya-visesa-bahulam bhogaisvarya-gatim prati "Men of small intelligence are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say there is nothing more than this." These people are completely bewildered by the illusory energy: bhogaisvarya-prasaktanam tayapahrita-cetasam Their mind is bewildered due to their strong attachment to material enjoyment (bhoga) and opulence (aisvarya). The Vedas deal mainly with the three modes of material nature. Those who do not become transcendental to the ritualistic activities of the Vedas become conditioned within the three modes. The Karma Devas are residents of the heavenly planets. Their stay there depends on the amount of punya (pious results) they have accumulated on the earthly realm. As they enjoy in the heavenly abode they use up their pious results and eventually they again fall down to the earthly planet. This process has been described in detail in another post. Ksine-punye martyalokam visanti.] te ye satam karmadevanam devanamanandah | sa eko devanamanandah | srotriyasya cakamahatasya devanamanandah | "One hundred such units of joy which those demigods who have become such by their deeds (karma devas) make the joy of the controlling demigods (devas). A sage full of revelation and free from all cravings also possesses the same joy." [The controlling demigods (devas) possess a life span that is equal to one day of Brahma (1,000 divya-yugas, or 4,320,000,000 earthly years). This category includes most of the elemental controllers as well as most of the demigods within the court of Indra. Various demigods such as Ganesha, Karttikeya, etc., are actually posts that are occupied by a particular living entity for one day of Brahma. At the end of the day of Brahma, when the dissolution waters fill the universe, they leave their respective posts and allow other living entities to fill them. For example, it is described in the Puranas that in the present day of Brahma, the post of Karttikeya (Skanda) is being occupied by Sri Sanat-kumara, the great liberated son of Lord Brahma.] te ye satam devanamananadah | sa eka indrasyanandah | srotiyasya cakamahatasya | "One hundred such units of joy of the highest gods make the joy of Indra. A sage full of revelation and free from all cravings also possesses the same joy." [indra belongs to a different category than the controlling devas. His position is based on his punya (pious results) and when his punya expires he losses his post as controller of the heavens. The enjoyment of Indra may be higher than that of the controlling demigods, but his duration of stay is much shorter. By sitting on the seat of Indra one burns up all of one's pious results at a very rapid pace. For this reason Sukracharya (the spiritual master of the demons) instructed Bali Maharaj to rule Indraloka after defeating the demigods but not to sit on Indra's throne. For if he sat on Indra's throne his punya would finish and he would lose his position very quickly. The controlling demigods hold their posts for a fixed duration of time (one day of Brahma), so they see many hundreds of Indras come and go.] te ye satamindrasyanandah | sa eko brihaspateranandah | srotriyasya cakamahatasya | "One hundred such units of Indra's joy make the joy of Brihaspati. A sage full of revelation and free from all cravings also possesses the same joy." [brihaspati is the spiritual master of the demigods (including Indra). Due to Indra's offence against Brihaspati he was defeated by the demon king Bali. Bali, even though he was a demon, had obeyed and pleased his spiritual master. Thus with the blessings of his guru he was able to defeat the king of heaven. The system of respecting one's guru is so powerful that even if one is a demon, one will prevail, and even a demigod will fall for offending his spiritual master.] satam brihaspaterananda sa ekah prajapateranandah | srotriyasya cakamahatasya | "One hundred such units of Brihaspati's joy make the joy of Prajapati. A sage full of revelation and free from all cravings also possesses the same joy." [Prajapati here refers to Lord Brahma, the secondary creator of the Universe. Prajapati means the lord of population. Lord Brahma, being the first living entity within the universe has the responsibility to populate the universe with all species of life. There is a secondary category of Prajapatis who are sons of Lord Brahma. This verse is not refering to the secondary Prajapatis. Lord Brahma, being the topmost living entity within the material world has the most developed senses of all. As you progress from the lower human species up to the demigods and finally to Brahma, their bodies become more and more subtle. Brahmas body is the subtlest body within the material universe. The only exception to this is Lord Siva, whose body is the time factor.] te ye satam prajapateranandah | sa eko brahmana anandah | srotriyasya cakamahatasya | "One hundred such units of Prajapati's joy make the bliss of Brahman. A sage who is full of revelation and free from all cravings possesses all these various measures of joy." [Here the spiritual bliss of realizing Brahman is described as 100 times the enjoyment of Brahma. This is not a literal equation, as the bliss of Brahman is spiritual and the happiness of Brahma is material. They are two completely different experiences, one of external matter, and the other of the spiritual self. This verse is simply trying to give us an idea of what is spiritual happiness by comparing it to something we have or can experience within this world. It is similar to saying Lord Krishna face is as beautiful as a lotus flower. Actually Lord Krishna is the source of all beauty, and the lotus is a minor reflection of that beauty. It is impossible to compare His beauty to that of a lotus. But because we have experienced the beauty of a lotus, the scriptures will hint to us that Krishna's face is beautiful like that. In reality Krishna's beauty is unlimited times greater than anything within existence. It is actually even humorous to try to compare Krishna to something material. It is like telling a professional singer that he sings as beautiful as a donkey. Because we do not understand anything beyond our immediate perception the scriptures give descriptions in that manner.] sa yascayam puruse | yascasavaditye | sa ekah | sa ya evamvit | asmallokat pretya | etamannamayamatmanamupasankramati | etam manomayamatmanamupasankramati etam vijnanamayamatmanamupasankramati | etamanandamayamatmanamupasankramati | tadapyesa sloko bhavati | iti astamo 'nuvakah | "And this bliss which is in the human being and in the yonder Sun are the same. He who comprehends fully as stated above, after departing from this world, transcends the Annamaya, Pranamaya, Manomaya, Vijnanamaya, and Anandamaya selfs. With regard to that there is also this memorial stanza." [it is significant that for every comparison the following words are added: srotriyasya cakamahatasya, "a sage who is full of revelation and free from all cravings possesses this same joy." A self realized soul is situated in Brahman, which is described by Lord Krishna as follows: brahmano hi pratisthaham amritasyavyayasya ca sasvatasya ca dharmasya sukhasyaikanthikasya ca "I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness." One who has attained the spiritual happiness of Brahman possesses and surpasses all other levels of happiness. yavan artha udapane sarvatah samplutodake "All purposes served by a small well can at once be served by a great reservoir of water."] Quote Link to comment Share on other sites More sharing options...
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