Aum
FIFTH MUSING.
“Naiveha kinchanaagra aaseeth. Mrthyur naivedhamaavrudhamaaseeth,
asanayayaa. Asanaayaa hi mrthyuhu.”
In the beginning there was nothing whatsoever. This universe was
enveloped by death called Hiranyagarbha because of hunger. And hunger is
death.
Why so?
The beginning we are talking about is the beginning of time called ‘Kalpa’. This beginning also happens to be the end of the previous kalpa. Time indeed is a phenomenon that has a beginning, life and end. Like all phenomenon, it is cyclical. Well then, What is a kalpa? A kalpa consists of 4 yugas called Sathya yuga, Thretha yuga, Dwapara yuga and Kali yuga and like the day succeeds another day, a kalpa succeeds another kalpa. The principle of entropy works through the four successive yugas during which Dharma loses its glory steadily and at the end of Kali yuga complete adharma prevails.
Why and how did the previous kalpa end?
In all periods of time, what sustains the creation is the Dharma. Prakrthi is made up of opposites and so there is also adharma that opposes Dharma. Whenever adharma takes an upper hand, Vishnu as the preserver incarnates to restore Dharma to its glory. As it happened at the end last Kali yuga all orders broke and complete anarchy prevailed. Vishnu the preserver felt that the restoration of Dharma is impossible in such condition and so he decided to end the adharma by totally destroying the creation!
He knew that food sustains the creation and so he decided to sap the food by means of Vedic Karma. He sapped the food of all living organisms and they died and merged into Prithvi from where they had arisen. He then sapped the food of Prithvi and Prithvi died and merged into water from where it arose. He then sapped the food of water and so it merged into fire. He sapped the food of fire and it merged into air. He sapped the food of air and so it merged into space. He finally sapped the primordial sound that is the food of the space and the space collapsed and merged into him. What remained then was this great destroyer, this Mrithyu, this death completely devoid of food and in great hunger. So we say hunger is death.
We do not know how long this death remained as death because there was no time to measure. As we said before there was nothing at all except death.
“Sa vai naiva reme, thasmaadhekaakee na ramathe; sa dwitheeyamechathu.”
In fact He did not at all feel happy. Therefore one (still) does not feel happy being alone. He desired a mate.
Do you not say “I have every mind to do this” or “I have no mind to do this”? Thus we know that without mind nothing can be done. "May I be possessed of a mind" desired Hiranyagarbha and he produced the mind. This mind became his consort that is why at the time of marriage the bridegroom takes an auspicious thread and says, "Maangalyam thanthunanena mama jeevana hethuna.”, "by this you become the cause and reason of my life", and ties it round the neck of the bride as the neck is the residence of the mind. From then on the void is filled by the wife even to this day.
With a wife with him, Hiranyagarbha is now qualified to perform a yagna, because only a Grihastha, a man with a wife, is qualified to perform Vedic Karma. For, again, without a yagna nothing could come about. The yagna he performed is called Brahmahooth. Since there was nothing besides him, he himself became the pasu or sacrifice. From this yagna came Virat or Brahma the creator. Brahma then embarks on the creation called Pravrthi.
He churned his mouth and rubbed his hands and produced fire. Whatever is liquid in the world He created from his seed. Soma the Moon (who has a liquid body) is indeed the food. And fire is the eater. This universe is this much only. The food and the eater. This mortal created Agni and Soma the Gods who are immortal. Therefore this is a surpassing creation!
He created from his mind seven Prajapathis called Saptha Rishis known
as Marichi etc. and asked them to create. They first created women whom they gave away in marriage to each other. Then they produced two sets
of beings called Devas and Asuras. Devas were few in number and were
good guys and the Asuras were many but were bad guys. They fought each other bitterly for world domination. Not satisfied with this state of affairs, Brahma called the Prajapathis and told them, "Look, if your creation is so self destructive, then there is no hope for creation. So I want you to go back and do it again."
So the Prajapathis went back and this time produced Yakshas and Rakshasas. The Yakshas are merry go lucky guys like the hippies who sang and danced and roamed the universe. Brahma looked at them and shook his head. He was unimpressed of their creative abilities in furthering the creation. Then he turned his attention to the Rakshasas who were cruel to others and were even cannibals. Brahma's hair shot up in shock and utter disgust. When the hair curled Snakes and vermins were produced. He was not at all satisfied with the creative process that had taken place so far. So he said to himself, "These Prajapathis are useless, let me create more Prajapathis out of my mind" and he created 4 charming young men known as Sanath Kumaras. Brahma asked these new Prajapathis to create. Being smart as they are, these young boys asked Brahma, "Father, what are you going to do?” Brahma replied, "I am going to reflect on the Self." The curiosity of the boys increased and they asked of their father if reflecting on the Self is superior to creation. Brahma replied that it is the parama purushartham or the ultimate objective of any being. That answer proved disastrous for Brahma for the children told the father they would rather know about the self which is superior rather than embark on creation. That is why the maxim in all times is that a Brahmana who sets out to know his real Self cannot be faulted for not performing karma.
The Sanath Kumaras then went to Dhakshinamoorthi and surrendered to him and Dhakshinamoorthi taught them the knowledge of the Self in silence (mouna vyaakyaana prakatitham) by means of Chin Mudra indicating that the jeevathma and paramaathma are one and the same. Thus Dhakshinamoorthi became the first guru. “Dhakshinamoorthy samaarambam, Sankaracharya madyamaam, asmat acharya paryantham, vande guru paramparaam.”
Now back to Brahma, who found himself at square one, sighed to himself "There is no point in delegating any work to any Prajapati. They are all useless, I will take over the job of creation myself", he declared. He instantly split himself like a pea into two, as male and female. The female was shy and wanted to hide herself from the male and she became a cow. The male became a bull and united with her and from them the cows were born. Then she turned into a she-goat and he changed to a he-goat and propagated. Then they took the forms of mare and stallion and propagated. In this manner they continued to reproduce. She became a Nari and he became a Nara and propagated the men and women. This way he set out the great pravaham of pravrthi.
From the unmanifest world He manifested the world of names and forms. So even now this manifest world is of names and forms only. This Supreme Self penetrated into all these bodies just as a razor lies in its case. People do not realize It when they view it from its particular function such as when it is breathing, it is called Prana. Because such a view is incomplete. He is the eye of the eye, ear of the ear, and mind of the thoughts. Eye, ear and so on are only names due to functions. If we know each aspect then our knowledge is incomplete. So the totality called the Self alone should be meditated upon for knowing of which everything else is known.
“Thadhethathpreyaha puthraathu, preyo vitthaathu preyonasmaathsarvasmaath antharatharam”
This Self is dearer than a son, dearer than wealth, dearer than all other objects because it is the nearerst than all.
Why dearer?
Because all others will perish but not the Self.
This self (before the realization of its eternal identity) was actually Brahman and it knew only itself as “I am Brahman” and so he became the Universe. Whosoever among the Gods, sages and men realize this then they too become Brahman.
Sri Gurubyo Namaha
Anbu
Showing posts with label Discourses. Show all posts
Showing posts with label Discourses. Show all posts
Tuesday, January 20, 2009
MUSINGS ON THE FUNDAMENTALS OF HINDUISM
FOURTH MUSING
The following is Vedic proof of the Para Brahman indicated by the letter OM. The proof uses the method called Swaroopa Lakshana ie questioning the nature of each and extracting its essence.
The Veda says:
" Eshaam Bhoothaanaam Prithvi rasaha."
What is the essence of all objects?
Earth is the essence of all objects. Whether you talk of Nuclear physics or astronomy or micro biology or even poetry you talk of objects that are all centered on earth. Therefore earth is the essence of all objects.
Sri Gurubyo Namaha
The next question is: what is the essence of earth?
It is the water. Astronomers scan the sky for world with water out there because nothing can be called the world if it has no water. Therefore water is the essence of earth.
"Prithivya Apo rasaha."
The next question is: What is the essence of water?
It is the vegetation that water gives rise to.
"Aapomoshadhayo rasaha."
What is the essence of vegetation?
Of the herbs which give rise to food, the human body is the essence because the human body is made of food only (Annamaya kosa).
"Oshadheenaam purusho rasaha."
What is the essence of human body?
Let's investigate this a little bit. Let us say there are 10 guys out there. And who among them would you pay attention to? You would pay attention to a guy who would say something even if it be calling your attention like "Sir". Therefore, of the human body the organ of speech called Vaak is the essence.
" Purushasya vaag rasaha."
Now there are 10 guys out there, all saying something. Who would you pay attention to?
You would pay attention to the one who is knowledgeable, one who is a vidwaan and ignore others. Therefore it is the Veda composed of Riks that is the essence of Vaak or speech.
"Vaacha rg rasaha."
Among the vidwaans, or among the Vedas which is the essence?
Among the vidwaans you pay attention to the one who would convey to you in a congenial manner, the most congenial of all is the music. That which is music to the ears is Saaman. That is why it is "Naadhabramha mayi Vidya". Vidya covers the entire sum total of all worldly knowledge, the knowledge that covers both the world and its controller. This is Hreemkaaraswaroopam. "Hreem" indicates space, time and causality which in turn indicate Brahma, Vishnu and Rudhra who form the Trinity or the Universe. They know themselves as the Universe and it is therefore the Vidya.
"Richaha Saama rasaha."
The next question is: What is the essence of Saaman?
Utgitha is the essence of Saama. Ut means Aum. You might have seen many of our elders start any writing with the letter U (the fifth Tamil vowel) on top or at the beginning. This is indicative of Ut the singing of which is called Utgitha. Saama Veda deals with Utgitha. Utgitha is the letter OM
"Saamna udgithO rasaha."
This Utgitha is the essence of all essences, it is Supreme, and it is competent for the highest place.
"Sa Esha Rasaanaagum Rasathamaha , Paramaha, Paraadhyaha – Yad Udgithaha."
This is the way we negate each one, beginning with objects, to its essence and finally arrive at the Supreme, the essence of all essences, the Brahman.
The Lesson therefore is:
Narayanaparovyakthaath. Narayana is beyond the unmanifest.
Andam Avyaktha sambhavam. This manifest world came from the Unmanifest.
And our Vedas declare: Brahmaivaapnodhi Param. The knower of Brahman attains the Supreme!
The Veda says:
" Eshaam Bhoothaanaam Prithvi rasaha."
What is the essence of all objects?
Earth is the essence of all objects. Whether you talk of Nuclear physics or astronomy or micro biology or even poetry you talk of objects that are all centered on earth. Therefore earth is the essence of all objects.
Sri Gurubyo Namaha
The next question is: what is the essence of earth?
It is the water. Astronomers scan the sky for world with water out there because nothing can be called the world if it has no water. Therefore water is the essence of earth.
"Prithivya Apo rasaha."
The next question is: What is the essence of water?
It is the vegetation that water gives rise to.
"Aapomoshadhayo rasaha."
What is the essence of vegetation?
Of the herbs which give rise to food, the human body is the essence because the human body is made of food only (Annamaya kosa).
"Oshadheenaam purusho rasaha."
What is the essence of human body?
Let's investigate this a little bit. Let us say there are 10 guys out there. And who among them would you pay attention to? You would pay attention to a guy who would say something even if it be calling your attention like "Sir". Therefore, of the human body the organ of speech called Vaak is the essence.
" Purushasya vaag rasaha."
Now there are 10 guys out there, all saying something. Who would you pay attention to?
You would pay attention to the one who is knowledgeable, one who is a vidwaan and ignore others. Therefore it is the Veda composed of Riks that is the essence of Vaak or speech.
"Vaacha rg rasaha."
Among the vidwaans, or among the Vedas which is the essence?
Among the vidwaans you pay attention to the one who would convey to you in a congenial manner, the most congenial of all is the music. That which is music to the ears is Saaman. That is why it is "Naadhabramha mayi Vidya". Vidya covers the entire sum total of all worldly knowledge, the knowledge that covers both the world and its controller. This is Hreemkaaraswaroopam. "Hreem" indicates space, time and causality which in turn indicate Brahma, Vishnu and Rudhra who form the Trinity or the Universe. They know themselves as the Universe and it is therefore the Vidya.
"Richaha Saama rasaha."
The next question is: What is the essence of Saaman?
Utgitha is the essence of Saama. Ut means Aum. You might have seen many of our elders start any writing with the letter U (the fifth Tamil vowel) on top or at the beginning. This is indicative of Ut the singing of which is called Utgitha. Saama Veda deals with Utgitha. Utgitha is the letter OM
"Saamna udgithO rasaha."
This Utgitha is the essence of all essences, it is Supreme, and it is competent for the highest place.
"Sa Esha Rasaanaagum Rasathamaha , Paramaha, Paraadhyaha – Yad Udgithaha."
This is the way we negate each one, beginning with objects, to its essence and finally arrive at the Supreme, the essence of all essences, the Brahman.
The Lesson therefore is:
Narayanaparovyakthaath. Narayana is beyond the unmanifest.
Andam Avyaktha sambhavam. This manifest world came from the Unmanifest.
And our Vedas declare: Brahmaivaapnodhi Param. The knower of Brahman attains the Supreme!
Sunday, January 11, 2009
Srimad Devi Bhagavatham - Third Book
Chapter XII
On the Ambâ Yajña rules
On the Ambâ Yajña rules
1. The king spoke :-- O Lord! Kindly describe the rules and regulations as to how the Devî Yajña (sacrifice) is performed with its duly prescribed rites and ceremonies. Hearing it I will unwearied perform it, as far as it lies in my power, with as little delay as possible.
2. How the worship is done, what are the mantras, what are the articles required for oblations, how many Brâhmins are required and what Daksinâs are to be paid to them, describe in detail all these.
3-5. Vyâsa said :-- O king! I am telling you duly how the Yajña is performed, hear. The actions are always threefold according as the preparations are made and according as they are practised with regard to the observed rules. The threefold divisions are Sâttvik, Râjasik and Tâmasic. The Munis do the Sâttvik Pûjâ, the kings celebrate Râjasic and the Rakshasas do the Tâmasik Pûjâs. There is another Pûjâ which is devoid of qualities and which is performed by the liberated ones. I will describe to you all these in detail.
6-7. O king! The Yajña is then called Sâttvik, when it is performed in a Sâttvik country, like Benares, etc., in Sâttvik time, e.g., in Uttarâyana, when the materials collected are earned rightly, when the mantras are those of the Vedas, when the Brâhmin is Srotriya, where there is Sâttvik faith, void of any attachment towards the sensual objects, when all these happen to coincide. O king! When all the above takes place and there is purification of materials, actions, and mantras, i.e., when the
materials are all right, when the actions are done as they ought to be, and where there is no error or omission, etc., in the mantras, etc., then and then only the Yajña becomes perfect and no doubt yield full results; there would be nothing contrary to this.
8-9. If the Yajña is performed with articles not rightly earned, then there is no fame either in this world nor there is any reward in the next world. Therefore it is necessary that the Yajña should be performed with rightly earned materials; then there is fame in this world and better state in the next world; and happiness is also acquired; there is no doubt in this.
10. O king! It is before your eyes, as it were, that the Pândavas performed the Râjasûya Yajña, the king of sacrifices, and, on the completion whereof, the excellent Daksinâs were paid to the Brâhmins and others.
11. In that Yajña the highly intelligent S’rî Krisna Himself, the Lord of the Yâdavas was present, as well as many other Brâhmanas, like Bhâradvâja and other fully enightened souls.
12. But within three months after completing the sacrifice, the Pândavas suffered extreme hardships and had to live, with extreme difficulty, as exiles in the forest.
13. Consider the insult shown towards Draupadî, the Pândava's defeat in the play of gambling, their going away to dwell in the forest; these hardships were borne by the Pândavas. What rewards did then the Pândavas derive from the Râjasûya Yajña?
14-15. All the high-souled Pândavas had to work as slaves of Virâta; and Draupadî, the best of women, was very much troubled and insulted by Kichaka. When all these occurred, any one can easily ask where were the ashirvâdas of the pure souled Brâhmanas? Also what result did they derive from their unflinching devotion towards S’rî Krisna when they were involved in the above critical state?
16. No one protected Draupadî, the chaste and the best, the daughter of Drupada, when she was drawn by her hair on her head into the hall of assembly where gambling was being played?
17. O king! How could all these happen in a place where S’rî Bhagavân Kesava Himself and the high souled Yudhisthîra were present? If one argues, one would conclude “there must have been something wrong in that Yajña.”
18. If you say that nothing wrong happened in the Yajña, all these were caused by Fate; then it comes to this :-- that the Vedic mantras, Âgamas and the other Vedic rites are all fruitless.
19. If it be argued that though the Vedic mantras are powerful enough to bear fruits, yet whatever is predestined to come to pass, will surely pass, then the proposition resolves into this :-- that all the means, expedients, and appliances lead to meaningless conclusions.
20. Then the Âgamas, the Vedas merely recommend a vidhi or precept by stating the good arising from its proper observance and the evils arising from its omission and also by adducing historical instances as its support; in other words, they are powerless as far as bearing fruits is concerned; all the acts are meaningless, asceticism to attain Heaven comes as useless and the peculiar duties of caste are fruitless. O king! This view is exceedingly culpable; it is never fit for acceptance by the highsouled persons.
21. O King! If what is laid by God in the womb of futurity (a state of things preordained by God in which it is sure to take place in the fullness of time), be taken as the first-hand proof, then all the other proofs are rendered null and void. Therefore Fate and human exertion both are to be undoubtedly taken into account to ensure success.
22. Human exertions being applied, if the results come otherwise, the wise Pundits would infer that some defects, omissions or imperfections crept into the work.
23. All the Pundits, very learned and instituters of sacrifices have classed Karmas under different headings according as the agents, mantras, and articles employed in the worship vary.
24. Once on an occasion Vis’varûpa, ordained as a Guru by Indra (in a Yajña) (intentionally) did things contrary so as to benefit the Daityas, who belonged to his mother's side.
25. Vis’varûpa uttered repeatedly the mantrams beneficial to the gods, while they were present; and, during their absence, prayed heartily for the welfare of the Daityas; and, in the long run, protected the Daityas.
26. On seeing the Asuras gaining strength, Indra, the Lord of the Devas, became very much enraged and instantly cut off Vis’varûpa's head by his thunderbolt.
27. O King! This is then the instance where the contrary fruits were borne out by the agent employed in performing the Yajña; there is no doubt in this. This is not possible in the other cases.
28. See, again, the king of Pânchâla performed his sacrifice to get a son to kill Drona, the son of Bhâradvâja; and though he did this out of angry motives, still Dhristadyumna was born out of fire; and Draupadî sprang out of the altar.
29. Again, in days of yore, Das’aratha, the king of Kosala, was sonless; and he instituted a sacrifice to get one son; and lo! be got four sons.
30. Therefore O King! If the Yajña be performed according to proper rules and regulations, it yields fruits in all respects; again if it be done unrighteously, without any regard for the rules, etc., it yields results just the contrary; there is no doubt in this.
31-32. Therefore, there must have been some defects in the Yajña of the Pândavas; hence contrary effects ensued, and therefore the truthful king Yudhisthîra and his powerful brothers and the chaste Draupadî were all defeated in the play at dice.
33. It might be that the materials were not of a good stamp; they were all earned by killing the kings, good many in number, and earned thus unrighteously; or it might happen that the Pândavas did their Yajña with too much egoism. However, this is certain that there had crept in some defects in their actions.
34. O King! The Sâttvik Yajña is rare; it can be done only by the Sâttvik Munis who live in the 3rd order of the household life or who live as hermits.
35-36. The ascetics that eat daily the Sâttvik food, the roots and fruits, collected from forests and obtained rightly, that is good to the Munis and that is well cleaned and purified, are the only ones that can perform with full devotions the Sâttvik Yajñas, where no animals are sacrificed (where there are no sacrificial posts to which the victim is fastened at the time of immolation) and where offerings of cakes of ground rice in vessels are given. These are the best of all the Sâttvik Yajñas.
37. The Ksattriyas and the Vaisyas perform the Yajñas with Abhimân (self-conceit and egoism) where many presents are given, animals are sacrificed, and all things are well cleansed, purified and elaborately decorated. This Yajña is called Râjasic.
38. That Yajña is according to the sages, Tâmasik, where the Dânavas, puffed up with arrogance, infatuated with anger, jealousy and wickedness perform their acts with the sole object of killing their enemies.
39. That Yajña is called Mânas Yâg or mânasic (mental) where the high-souled Munis, void of worldly desires, collect mentally all the necessary articles and perform the Yajña with the sole object of liberation from the bondages of the world.
40. In all the other Yajñas (than the Mânas Yâg) some imperfections or other naturally arise, due to some defects in the materials, or want of faith, or in the performance or in the Brâhmins.
41. No other Yajñas can be so complete as the Mânasa Yajña; the reason being that in the other Yajñas some, imperfections come out due to time, place, and separate ingredients to be collected.
42-43. Now hear who are the persons fit to undertake this mental Yajña in honour of the Great Goddess. First this mind is to be purified, by making it void of the Gunas; the mind being pure, the body becomes also pure, there is no doubt. When the mind becomes completely pure, after it has abandoned all sensual objects, fit for enjoyment, then that man is entitled to perform the Mother's Yajña.
44-45. There he should build mentally the big hall for sacrifice, many Yojanas wide, decorated with high polished pillars out of the materials brought for the purpose (e. g., fortitude, etc.). Within the hall he will imagine a wide and spacious altar and place the Holy Fire on it mentally according to due rules and regulations.
46-47. He is to select mentally the Brâhmin priests and consecrate them as Brahmâ, Adharyu, Hotâ, Prastotâ, Udgâtâ, Pratihatrâ and other assistants. He is to worship mentally all these priests.
48. Then he will have to imagine the five Vâyus, Prâna, Apâna, Vyâna, Samâna, and Udâna, as the five fires and locate them duly on the altar.
49-50. Prâna Vâyu stands for Gârhapatya; Apâna, for Âhavanîya; Vyâna for Daksinâ; Samâna for Avasathya; and Udâna for Sabhya Agni. These fires are all very terrible; then one should place these carefully on the altar with great concentration of mind. He is to collect then all the other necessary materials and think that all are very pure and free from any defects.
51-57. In the Mânasic Yajña, mind is the offerer of oblations and mind the Yajamâna, the performer of the Sacrifice; and the Presiding Deity of the Sacrifice is the Nirguna Brahmâ. The Great Goddess, the Nirguna Energy, who is always auspicious and gives the feeling of dispassion and indifference to worldly objects is the awarder of fruits in this Yajña. She is the Brahmâ Vidyâ, She is the substratum of all and She is all pervading. The Brâhmin is to take the Devî's name and offer oblations in the fire of Prâna, the necessary articles for the Devî's satisfaction. Then he is to make his Chitta and Prâna void of any worldly thought, or any worldly support and to offer oblations to the Eternal Brahmâ through the mouth of Kundalinî (the Serpent Fire.) Next, within his Nirvikalpa mind, by means of Samâdhi, be should meditate own Self, the Mahes'varî Herself by his consciousness. Thus, when he will see his own self in all the beings and all the beings in his own self, then
the Jîva will get the vision of the Goddess Mahâvidyâ, giving auspicious liberation (Moksa). O King! After the high souled Munis have seen the Goddess, of everlasting intelligence and bliss, then he becomes the knower of Brâhman. All the Mâyâ, the cause of this Universe becomes burnt up; only, as long as the body remains, the Prârabdha Karma remains.
58. Then the Jîvas become liberated, while living; and when the body dissolves, he attains to final liberation. Therefore, O Child! Whoever worships the Mother becomes crowned with success; there is no doubt in this.
59. Therefore follow the advice of the Guru, the Spiritual Teacher; and with all attention, hear, think and meditate on the Great Goddess of the World.
60. O King! Liberation is sure to ensue of this Mânasa Yajña. All the other Yajñas are Sakâma (with some object in view) and therefore their effects are temporary.
61-62. He who wants enjoyments in Heaven, should perform the Agnistoma Yajña, with due rites and ceremonies; such is the Vedic injunction. But when the acquired merit expires, the sacrificer will have to come again into this world of mortals. Therefore the Mânasa Yajña is eternal and best.
63-65. This Mânasa Yajña is not fit to be performed by kings intent on getting victory. The Yajña that you performed, the serpent Yajña, is Tâmasic, for you wanted to take vengeance on your enemy, the serpent Taksaka; and millions of serpents were made to be burnt in that sacrifice.
O King! Hear now about the Devî Yajña, that was performed by Visnu in the beginning of the creation. You better now do that Devî Yajña with due rules.
66-67. I will tell you all about the rules; there are Brâhmins that know the rules and know best also the Vedas; they know also the seed mantrams of the Devî, as well as the rules of their application; they are clever in all the mantrams. These will be your priests and you yourself will be the sacrificer.
68. O King! Do this sacrifice duly and deliver your father from hell by the merits that you will acquire thereby.
69. O Sinless One! The sin incurred on account of insulting a Brâhmin is serious and leads the sinner to hell. Your father committed that sin and incurred the curse from a Brâhmin. Therefore he has gone to the hell.
70. Your father died also out of a snake bite which is not a meritorious one. The death occurred also in a palace built high up in the air (on a pillar), instead of taking place on the ground on a bed of Kus'a grass.
71. O best of the Kurus! The death did not occur in any battle nor on the banks of the Ganges. Void of proper bathing and charities, etc., he died in a palace.
72. O best of Kings! All the ugly causes, leading to hell, were present in the case of your father. See, again, there is also one thing which done will lead to one’s liberation; but that was absent too with your father.
73-76. That is this :-- Let a man remain, wherever he may, whenever he comes to learn that his end is approaching, even if he had not practised before any good practices or meritorious deeds, and even if he becomes senseless in the trial time of death, when dispassion comes to an individual whose mind gets, for the time being, clear and free from any worldly thoughts, then he should think thus :-- “This my body, composed of five elements, will soon be destroyed; there is no cause whatsoever in having any remorse for it; let whatever come, that it may; I am free, void of qualities; and I am the Eternal Purusa; death is not capable to do any harm to me. All the elements are liable to decay and destruction; what remorse can overtake me? I am not a man of the world, I am always free, Eternal Brahmâ; I have got no connection with this body that is merely the outcome of actions.
77. Before I did meritorious or unmeritorious acts, leading to happiness and pain; therefore I have got this mortal coil and am enjoying the fruits of my past auspicious or inauspicious Karma.”
78. Whoever thinks thus and dies, even if he does not take proper purificatory bath or make any charity, he gets himself freed from the awful Samsâra and never comes to see himself again born in this world.
79. O King! This method of parting from one’s body is rarely attained even by the Yogins; this is the acme, the highest height of all the human efforts towards liberation.
80. But your father, hearing even the curse from a Brâhmin, retained his attachment towards his body; therefore he did not attain dispassion.
81. He thought thus :-- “My body is now free from any disease; my kingdom is free from enemies or any other source of danger; how can I now get myself saved from this untimely death.” Thinking thus, he ordered to call the Brâhmans, who know the mantrams.
82. Then that king ascended to the palace, with medicines, many mantras and many other instruments.
83-84. He considered his fate to be the strongest and therefore did not take his bath in any holy place; he did not perform any charities, did not sleep on the ground or remember any mantram of the Devî. Due to Kali entering into his body, he committed the sin of insulting an ascetic and plunged himself in the ocean of delusion and died bitten by the Taksaka snake on the top of a palace.
85. The King has now fallen undoubtedly to the hell, on account of those vicious deeds. Therefore, O King! dost Thou deliver your father from the sin.
86. Sûta said, O Risis! Hearing these words from the fiery Vyâsa, the king Janamejaya became very sad and tears came from his eyes and flowed down his cheeks and throat.
He then exclaimed in a suffocating voice “Fie on me! my father is still in the hell. I will now do at once whatever leads my father to heaven.”
Thus ends the twelfth chapter on the Ambâ Yajña rules in the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses composed by Mahârsi Veda Vyâsa
2. How the worship is done, what are the mantras, what are the articles required for oblations, how many Brâhmins are required and what Daksinâs are to be paid to them, describe in detail all these.
3-5. Vyâsa said :-- O king! I am telling you duly how the Yajña is performed, hear. The actions are always threefold according as the preparations are made and according as they are practised with regard to the observed rules. The threefold divisions are Sâttvik, Râjasik and Tâmasic. The Munis do the Sâttvik Pûjâ, the kings celebrate Râjasic and the Rakshasas do the Tâmasik Pûjâs. There is another Pûjâ which is devoid of qualities and which is performed by the liberated ones. I will describe to you all these in detail.
6-7. O king! The Yajña is then called Sâttvik, when it is performed in a Sâttvik country, like Benares, etc., in Sâttvik time, e.g., in Uttarâyana, when the materials collected are earned rightly, when the mantras are those of the Vedas, when the Brâhmin is Srotriya, where there is Sâttvik faith, void of any attachment towards the sensual objects, when all these happen to coincide. O king! When all the above takes place and there is purification of materials, actions, and mantras, i.e., when the
materials are all right, when the actions are done as they ought to be, and where there is no error or omission, etc., in the mantras, etc., then and then only the Yajña becomes perfect and no doubt yield full results; there would be nothing contrary to this.
8-9. If the Yajña is performed with articles not rightly earned, then there is no fame either in this world nor there is any reward in the next world. Therefore it is necessary that the Yajña should be performed with rightly earned materials; then there is fame in this world and better state in the next world; and happiness is also acquired; there is no doubt in this.
10. O king! It is before your eyes, as it were, that the Pândavas performed the Râjasûya Yajña, the king of sacrifices, and, on the completion whereof, the excellent Daksinâs were paid to the Brâhmins and others.
11. In that Yajña the highly intelligent S’rî Krisna Himself, the Lord of the Yâdavas was present, as well as many other Brâhmanas, like Bhâradvâja and other fully enightened souls.
12. But within three months after completing the sacrifice, the Pândavas suffered extreme hardships and had to live, with extreme difficulty, as exiles in the forest.
13. Consider the insult shown towards Draupadî, the Pândava's defeat in the play of gambling, their going away to dwell in the forest; these hardships were borne by the Pândavas. What rewards did then the Pândavas derive from the Râjasûya Yajña?
14-15. All the high-souled Pândavas had to work as slaves of Virâta; and Draupadî, the best of women, was very much troubled and insulted by Kichaka. When all these occurred, any one can easily ask where were the ashirvâdas of the pure souled Brâhmanas? Also what result did they derive from their unflinching devotion towards S’rî Krisna when they were involved in the above critical state?
16. No one protected Draupadî, the chaste and the best, the daughter of Drupada, when she was drawn by her hair on her head into the hall of assembly where gambling was being played?
17. O king! How could all these happen in a place where S’rî Bhagavân Kesava Himself and the high souled Yudhisthîra were present? If one argues, one would conclude “there must have been something wrong in that Yajña.”
18. If you say that nothing wrong happened in the Yajña, all these were caused by Fate; then it comes to this :-- that the Vedic mantras, Âgamas and the other Vedic rites are all fruitless.
19. If it be argued that though the Vedic mantras are powerful enough to bear fruits, yet whatever is predestined to come to pass, will surely pass, then the proposition resolves into this :-- that all the means, expedients, and appliances lead to meaningless conclusions.
20. Then the Âgamas, the Vedas merely recommend a vidhi or precept by stating the good arising from its proper observance and the evils arising from its omission and also by adducing historical instances as its support; in other words, they are powerless as far as bearing fruits is concerned; all the acts are meaningless, asceticism to attain Heaven comes as useless and the peculiar duties of caste are fruitless. O king! This view is exceedingly culpable; it is never fit for acceptance by the highsouled persons.
21. O King! If what is laid by God in the womb of futurity (a state of things preordained by God in which it is sure to take place in the fullness of time), be taken as the first-hand proof, then all the other proofs are rendered null and void. Therefore Fate and human exertion both are to be undoubtedly taken into account to ensure success.
22. Human exertions being applied, if the results come otherwise, the wise Pundits would infer that some defects, omissions or imperfections crept into the work.
23. All the Pundits, very learned and instituters of sacrifices have classed Karmas under different headings according as the agents, mantras, and articles employed in the worship vary.
24. Once on an occasion Vis’varûpa, ordained as a Guru by Indra (in a Yajña) (intentionally) did things contrary so as to benefit the Daityas, who belonged to his mother's side.
25. Vis’varûpa uttered repeatedly the mantrams beneficial to the gods, while they were present; and, during their absence, prayed heartily for the welfare of the Daityas; and, in the long run, protected the Daityas.
26. On seeing the Asuras gaining strength, Indra, the Lord of the Devas, became very much enraged and instantly cut off Vis’varûpa's head by his thunderbolt.
27. O King! This is then the instance where the contrary fruits were borne out by the agent employed in performing the Yajña; there is no doubt in this. This is not possible in the other cases.
28. See, again, the king of Pânchâla performed his sacrifice to get a son to kill Drona, the son of Bhâradvâja; and though he did this out of angry motives, still Dhristadyumna was born out of fire; and Draupadî sprang out of the altar.
29. Again, in days of yore, Das’aratha, the king of Kosala, was sonless; and he instituted a sacrifice to get one son; and lo! be got four sons.
30. Therefore O King! If the Yajña be performed according to proper rules and regulations, it yields fruits in all respects; again if it be done unrighteously, without any regard for the rules, etc., it yields results just the contrary; there is no doubt in this.
31-32. Therefore, there must have been some defects in the Yajña of the Pândavas; hence contrary effects ensued, and therefore the truthful king Yudhisthîra and his powerful brothers and the chaste Draupadî were all defeated in the play at dice.
33. It might be that the materials were not of a good stamp; they were all earned by killing the kings, good many in number, and earned thus unrighteously; or it might happen that the Pândavas did their Yajña with too much egoism. However, this is certain that there had crept in some defects in their actions.
34. O King! The Sâttvik Yajña is rare; it can be done only by the Sâttvik Munis who live in the 3rd order of the household life or who live as hermits.
35-36. The ascetics that eat daily the Sâttvik food, the roots and fruits, collected from forests and obtained rightly, that is good to the Munis and that is well cleaned and purified, are the only ones that can perform with full devotions the Sâttvik Yajñas, where no animals are sacrificed (where there are no sacrificial posts to which the victim is fastened at the time of immolation) and where offerings of cakes of ground rice in vessels are given. These are the best of all the Sâttvik Yajñas.
37. The Ksattriyas and the Vaisyas perform the Yajñas with Abhimân (self-conceit and egoism) where many presents are given, animals are sacrificed, and all things are well cleansed, purified and elaborately decorated. This Yajña is called Râjasic.
38. That Yajña is according to the sages, Tâmasik, where the Dânavas, puffed up with arrogance, infatuated with anger, jealousy and wickedness perform their acts with the sole object of killing their enemies.
39. That Yajña is called Mânas Yâg or mânasic (mental) where the high-souled Munis, void of worldly desires, collect mentally all the necessary articles and perform the Yajña with the sole object of liberation from the bondages of the world.
40. In all the other Yajñas (than the Mânas Yâg) some imperfections or other naturally arise, due to some defects in the materials, or want of faith, or in the performance or in the Brâhmins.
41. No other Yajñas can be so complete as the Mânasa Yajña; the reason being that in the other Yajñas some, imperfections come out due to time, place, and separate ingredients to be collected.
42-43. Now hear who are the persons fit to undertake this mental Yajña in honour of the Great Goddess. First this mind is to be purified, by making it void of the Gunas; the mind being pure, the body becomes also pure, there is no doubt. When the mind becomes completely pure, after it has abandoned all sensual objects, fit for enjoyment, then that man is entitled to perform the Mother's Yajña.
44-45. There he should build mentally the big hall for sacrifice, many Yojanas wide, decorated with high polished pillars out of the materials brought for the purpose (e. g., fortitude, etc.). Within the hall he will imagine a wide and spacious altar and place the Holy Fire on it mentally according to due rules and regulations.
46-47. He is to select mentally the Brâhmin priests and consecrate them as Brahmâ, Adharyu, Hotâ, Prastotâ, Udgâtâ, Pratihatrâ and other assistants. He is to worship mentally all these priests.
48. Then he will have to imagine the five Vâyus, Prâna, Apâna, Vyâna, Samâna, and Udâna, as the five fires and locate them duly on the altar.
49-50. Prâna Vâyu stands for Gârhapatya; Apâna, for Âhavanîya; Vyâna for Daksinâ; Samâna for Avasathya; and Udâna for Sabhya Agni. These fires are all very terrible; then one should place these carefully on the altar with great concentration of mind. He is to collect then all the other necessary materials and think that all are very pure and free from any defects.
51-57. In the Mânasic Yajña, mind is the offerer of oblations and mind the Yajamâna, the performer of the Sacrifice; and the Presiding Deity of the Sacrifice is the Nirguna Brahmâ. The Great Goddess, the Nirguna Energy, who is always auspicious and gives the feeling of dispassion and indifference to worldly objects is the awarder of fruits in this Yajña. She is the Brahmâ Vidyâ, She is the substratum of all and She is all pervading. The Brâhmin is to take the Devî's name and offer oblations in the fire of Prâna, the necessary articles for the Devî's satisfaction. Then he is to make his Chitta and Prâna void of any worldly thought, or any worldly support and to offer oblations to the Eternal Brahmâ through the mouth of Kundalinî (the Serpent Fire.) Next, within his Nirvikalpa mind, by means of Samâdhi, be should meditate own Self, the Mahes'varî Herself by his consciousness. Thus, when he will see his own self in all the beings and all the beings in his own self, then
the Jîva will get the vision of the Goddess Mahâvidyâ, giving auspicious liberation (Moksa). O King! After the high souled Munis have seen the Goddess, of everlasting intelligence and bliss, then he becomes the knower of Brâhman. All the Mâyâ, the cause of this Universe becomes burnt up; only, as long as the body remains, the Prârabdha Karma remains.
58. Then the Jîvas become liberated, while living; and when the body dissolves, he attains to final liberation. Therefore, O Child! Whoever worships the Mother becomes crowned with success; there is no doubt in this.
59. Therefore follow the advice of the Guru, the Spiritual Teacher; and with all attention, hear, think and meditate on the Great Goddess of the World.
60. O King! Liberation is sure to ensue of this Mânasa Yajña. All the other Yajñas are Sakâma (with some object in view) and therefore their effects are temporary.
61-62. He who wants enjoyments in Heaven, should perform the Agnistoma Yajña, with due rites and ceremonies; such is the Vedic injunction. But when the acquired merit expires, the sacrificer will have to come again into this world of mortals. Therefore the Mânasa Yajña is eternal and best.
63-65. This Mânasa Yajña is not fit to be performed by kings intent on getting victory. The Yajña that you performed, the serpent Yajña, is Tâmasic, for you wanted to take vengeance on your enemy, the serpent Taksaka; and millions of serpents were made to be burnt in that sacrifice.
O King! Hear now about the Devî Yajña, that was performed by Visnu in the beginning of the creation. You better now do that Devî Yajña with due rules.
66-67. I will tell you all about the rules; there are Brâhmins that know the rules and know best also the Vedas; they know also the seed mantrams of the Devî, as well as the rules of their application; they are clever in all the mantrams. These will be your priests and you yourself will be the sacrificer.
68. O King! Do this sacrifice duly and deliver your father from hell by the merits that you will acquire thereby.
69. O Sinless One! The sin incurred on account of insulting a Brâhmin is serious and leads the sinner to hell. Your father committed that sin and incurred the curse from a Brâhmin. Therefore he has gone to the hell.
70. Your father died also out of a snake bite which is not a meritorious one. The death occurred also in a palace built high up in the air (on a pillar), instead of taking place on the ground on a bed of Kus'a grass.
71. O best of the Kurus! The death did not occur in any battle nor on the banks of the Ganges. Void of proper bathing and charities, etc., he died in a palace.
72. O best of Kings! All the ugly causes, leading to hell, were present in the case of your father. See, again, there is also one thing which done will lead to one’s liberation; but that was absent too with your father.
73-76. That is this :-- Let a man remain, wherever he may, whenever he comes to learn that his end is approaching, even if he had not practised before any good practices or meritorious deeds, and even if he becomes senseless in the trial time of death, when dispassion comes to an individual whose mind gets, for the time being, clear and free from any worldly thoughts, then he should think thus :-- “This my body, composed of five elements, will soon be destroyed; there is no cause whatsoever in having any remorse for it; let whatever come, that it may; I am free, void of qualities; and I am the Eternal Purusa; death is not capable to do any harm to me. All the elements are liable to decay and destruction; what remorse can overtake me? I am not a man of the world, I am always free, Eternal Brahmâ; I have got no connection with this body that is merely the outcome of actions.
77. Before I did meritorious or unmeritorious acts, leading to happiness and pain; therefore I have got this mortal coil and am enjoying the fruits of my past auspicious or inauspicious Karma.”
78. Whoever thinks thus and dies, even if he does not take proper purificatory bath or make any charity, he gets himself freed from the awful Samsâra and never comes to see himself again born in this world.
79. O King! This method of parting from one’s body is rarely attained even by the Yogins; this is the acme, the highest height of all the human efforts towards liberation.
80. But your father, hearing even the curse from a Brâhmin, retained his attachment towards his body; therefore he did not attain dispassion.
81. He thought thus :-- “My body is now free from any disease; my kingdom is free from enemies or any other source of danger; how can I now get myself saved from this untimely death.” Thinking thus, he ordered to call the Brâhmans, who know the mantrams.
82. Then that king ascended to the palace, with medicines, many mantras and many other instruments.
83-84. He considered his fate to be the strongest and therefore did not take his bath in any holy place; he did not perform any charities, did not sleep on the ground or remember any mantram of the Devî. Due to Kali entering into his body, he committed the sin of insulting an ascetic and plunged himself in the ocean of delusion and died bitten by the Taksaka snake on the top of a palace.
85. The King has now fallen undoubtedly to the hell, on account of those vicious deeds. Therefore, O King! dost Thou deliver your father from the sin.
86. Sûta said, O Risis! Hearing these words from the fiery Vyâsa, the king Janamejaya became very sad and tears came from his eyes and flowed down his cheeks and throat.
He then exclaimed in a suffocating voice “Fie on me! my father is still in the hell. I will now do at once whatever leads my father to heaven.”
Thus ends the twelfth chapter on the Ambâ Yajña rules in the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses composed by Mahârsi Veda Vyâsa
Friday, January 9, 2009
Musings on the Fundamentals of Hinduism - III
Third Musing
Brahmaivaapnothi Param. The knower of Brahman attains the Supreme. What is this Brahman? Sathyam Gnanam Anantham Brahma. He is Existence that unlike other existence does not rise and fall into space. As infinite He is beyond space and space cannot reach Him. And again unlike other existence that rise and fall in time, He is beyond time and time cannot reach Him. Unlike the Ahankara, the ego that alternates between consciousness and unconciousness, He is absolute Awareness and so the ahankara the causality cannot reach Him. He is truly beyond this manifest and unmanifest Prakrthi.
So we say: “Narayana parovyakthaath, andam avyaktha sambavam.” This absolute that we call as Narayana is beyond the unmanifest and this universe came out of the unmanifest.
You may ask, “It is alright to say that Brahman is great and knowing Him is Supreme. But what is the use of attaining the Supreme?” Our scriptures say, "Sosnuthe sarvaan kaamaan saha". To this Brahmana i.e. the knower of Brahman all the desires are fulfilled.
We talked of the Trimurthis and they in turn caused more of them. Together they are called Ashta Murthis also called Bruk Devas or Great Gods.
Now what are the eight manifestations? "Thasmaath Aathmana Aakaasas samboothaha." From this Self, the space arose. "Aakaasa sareeram Brahma" says another upanishad. Having created the space, he entered it and the space became his body. "Akaasaath Vaayuhu" From the space came the air. A Vedic passage says: “Praanaath vaayurajaayatha.” When a person lives he is called a ‘praani’ for he is breathing. When he is dead we say, “praanan poyiduthu”. This means that the body without the Praana disintegrates and Prana has the capacity to live with or without body. We find in nature that a person creates his own dwelling place. And Prana created its own abode by generating Vayu is the idea given in the Veda. This is the second manifestaton.
"Vayoragnihi" From the air came fire. We find that when hydrogen is burnt using oxygen we see fire and it results in water. Therefore Fire is the third manifestation. And "Agnoraapaha". Water is the fourth manifestation.
"Adhbhyaf Prithvi.” From this water arose the earth. This is the fifth manifestation. "Prithivyaa Oshadhayaha" From the earth came vegetation. This is the sixth manifestation. "Oshadeebyonnam” From the vegetation came food. This is the seventh manifestation. "Annaath Purushaha". From this food came the person the individual jeeva. This is the eighth manifestation.
The universe is beginningless and was never created. It either remained manifest or remained unmanifest. This takes place in a cycle. But the Lord being beyond is the cause of this manifestation or unmanifestation. This universe as a product of karma is inert. Karma Thajjadam says Bhagavan Ramana. The universe being inert cannot therefore manifest by itself. It is the Lord who manifests it. For what purpose? It is not for any benefit for Himself but to help the jeeva transcend this universe by attaining Gnana or wisdom of Self-Realisation.
By pleasing the eightfold manifestation that includes the pancha boothas, the vegetation, food as Anna Lakshmi or Annapoorneswari and the Jeeva as Adhithi or guest, one is sure to attain greatness in this world, so says our scriptures.
So we say: “Narayana parovyakthaath, andam avyaktha sambavam.” This absolute that we call as Narayana is beyond the unmanifest and this universe came out of the unmanifest.
You may ask, “It is alright to say that Brahman is great and knowing Him is Supreme. But what is the use of attaining the Supreme?” Our scriptures say, "Sosnuthe sarvaan kaamaan saha". To this Brahmana i.e. the knower of Brahman all the desires are fulfilled.
We talked of the Trimurthis and they in turn caused more of them. Together they are called Ashta Murthis also called Bruk Devas or Great Gods.
Now what are the eight manifestations? "Thasmaath Aathmana Aakaasas samboothaha." From this Self, the space arose. "Aakaasa sareeram Brahma" says another upanishad. Having created the space, he entered it and the space became his body. "Akaasaath Vaayuhu" From the space came the air. A Vedic passage says: “Praanaath vaayurajaayatha.” When a person lives he is called a ‘praani’ for he is breathing. When he is dead we say, “praanan poyiduthu”. This means that the body without the Praana disintegrates and Prana has the capacity to live with or without body. We find in nature that a person creates his own dwelling place. And Prana created its own abode by generating Vayu is the idea given in the Veda. This is the second manifestaton.
"Vayoragnihi" From the air came fire. We find that when hydrogen is burnt using oxygen we see fire and it results in water. Therefore Fire is the third manifestation. And "Agnoraapaha". Water is the fourth manifestation.
"Adhbhyaf Prithvi.” From this water arose the earth. This is the fifth manifestation. "Prithivyaa Oshadhayaha" From the earth came vegetation. This is the sixth manifestation. "Oshadeebyonnam” From the vegetation came food. This is the seventh manifestation. "Annaath Purushaha". From this food came the person the individual jeeva. This is the eighth manifestation.
The universe is beginningless and was never created. It either remained manifest or remained unmanifest. This takes place in a cycle. But the Lord being beyond is the cause of this manifestation or unmanifestation. This universe as a product of karma is inert. Karma Thajjadam says Bhagavan Ramana. The universe being inert cannot therefore manifest by itself. It is the Lord who manifests it. For what purpose? It is not for any benefit for Himself but to help the jeeva transcend this universe by attaining Gnana or wisdom of Self-Realisation.
By pleasing the eightfold manifestation that includes the pancha boothas, the vegetation, food as Anna Lakshmi or Annapoorneswari and the Jeeva as Adhithi or guest, one is sure to attain greatness in this world, so says our scriptures.
The popular concept of Ashtamurthys are the Pancha Bhoothas, Sun, Moon and the Jeeva. I have substituted Oushadham and Annam in place of Sun and the Moon. Both versions have Vedic support.
Sunday, January 4, 2009
Srimad Devi Bhagavatham - Third Book
Chapter XI
On the merits of the Devî in the story of Satyavrata
On the merits of the Devî in the story of Satyavrata
1-5. Lomas’a said :-- O Munis! Utatthya, the son of Devadatta, was quite ignorant of anything of the Vedas, Japam (muttering of mantra), meditation of the deity, worship of the Devas, Âsana (Posture), Prânâyâma (withholding the breath by way of religious austerity), Pratyâhâra (restraint of mind), Bhûtas’uddhi (purification of the elements of the body by respiratory attraction and replacement), mantra (a mystical formula regarding some deity), Kîlaka (chanting of a mantra to serve as a pin of protection), Gâyattrî (the famous mantra of the Brâhmins), Saucha (cleanliness, external and internal), rules how to bathe, Âchamana (sipping of water and reciting mantrams before worship), Prânâgnihotra (offering of oblations to the fire of Prâna or to the fire of life), the offering of a sacrifice, hospitality, Sandhyâ (the morning, mid-day or evening prayer), collecting fuels for oblations, and offering of oblations. Daily he rose in the morning and somehow rinsed his mouth and washed his teeth and bathed in the Ganges river without any mantrams (like a Sûdra).
6. That stupid fellow ate indiscriminately, did not know what to eat and what not to eat. During the mid-day he collected the fruits from the forest and used to eat them.
7. But he always spoke truth while he stayed there; never did he say any untruth. The people of that place, seeing this, named him Satyatapâ.
8-9. That Utatthya did no good or bad to anybody; he slept peacefully and blissfully; but be used to think when he would die; thus his troubles would be ended; he felt that the life of an illiterate Brâhman is a curse; his death would be a better alternative.
10. He used to think thus :-- Fate has made me a fool; I do not find any other cause for it. Oh! I got the exceedingly good birth amongst men; but all this has been rendered in vain by Fate.
11. Oh! As a fair woman, if barren, a cow if giving no milk, and a tree without any fruits are all useless, so Fate has rendered my life, too, quite useless.
12. Why am I cursing Fate? This is all the fruits of my past Karma. In my previous life I never wrote a book and presented to a good Brâhmin; hence I am illiterate in this birth.
13. In my former birth I did not impart any knowledge to my favourite pupils; hence I am wicked and a cursed Brâhmin in this birth.
14. I never performed any religious asceticism in any holy place, I did not serve the saints, I never worshipped the Brâhmins with any offerings. For all these reasons I am now born of perverted intellect in the present birth.
15. Many a son of the Munis have learnt the meanings of the Vedas and the S’âstras; and I am whiling away my time thus in a quite illiterate condition by some wretched combinations of incidents.
16. I do not know how to perform Tapasyâ; what is the use, then, of my attempting to do so? I am of very bad luck, and thus my good resolve will not be crowned with success.
17. I consider Fate to be the strongest of all; Fie on one’s own prowess! For actions done with effort and hard labour are frustrated entirely by Fate.
18. Time can never be overstepped; See! Brahmâ, Visnu, Rudra, Indra, and others are all under the influence of the Great Time.
19. O Risis! Thus arguing in his mind, that Brâhmin son Utatthya stayed there in that hermitage on the bank of the holy Ganges.
20. And gradually he became thoroughly unattached to all the things and, being peaceful, passed away his time in that forest without any habitations and men, with great difficulty.
21. Thus passed away fourteen years in that forest where the Ganges was flowing. Still he did not learn how to worship the Supreme Deity, how to make Japam, nor did he learn any mantrams. Simply he lived there and whiled away his time.
22. People surrounding that place knew this much only of him that this Muni spoke truth only and hence his name was Satyavrata. This one name made him celebrated that he is Satyavrata; never did he say any untruth.
23. Once on a time, a hunter named Nisâda, exceedingly clever in hunting, came accidentally with bows and arms in his hands, while hunting a deer in that wide forest. He looked like a second God of Death (Yama) and seemed to be very cruel.
24. That savage mountaineer, drawing his bow so as to touch the ear, pierced a boar with his sharp arrows. The boar, being very much terrified, fled with enormous rapidity to the Muni Satyavrata.
25. On seeing the distressed condition of the boar trembling with fear and his body besmeared with blood, the Muni was moved with mercy.
26. While the boar, pierced with arrows and besmeared with blood, was running away in front of him, mercy took possession of the Muni, therefore the Muni began to tremble and agreeably to the human nature exclaimed “Ai” “Ai” (go to that direction), the seed mantram of the Goddess of learning with “m” left out (Aim, Aim).
27. That illiterate Brâhmin son never heard before that “Ai” was the seed mantram of the Sarasvatî Devî; nor did he come to know of it by any other means. Accidentally it came out of his mouth, and he uttered. And afterwards that Mahâtmâ seeing the boar's distressed condition was merged in deep sorrow.
28. The boar entered trembling into the Muni's hermitage very much distracted and being very much pained with arrows. Being unable to find any other way the boar hid himself in the dense bushes.
29. Instantly there appeared then, before the Muni, the terrible savage hunter, like a second God of Death, with string stretched to his ear, in pursuit of that boar.
30-33. On seeing the Muni Satyavrata sitting there alone and silent on the Kus’a grass seat, the hunter bowed down to him and asked “O Brâhmin! Whither has that boar gone. I know very well everything about you that you never speak untruth; therefore I am enquiring about the boar pierced by my arrows. My family members are all very hungry; and to feed them, I am come out in this hunting. This is the living, ordained by the Fate; I have got no other means of maintaining the livelihood of my family. This I speak truly to you; whether it is bad or good, I will have to maintain my family with it. O Brâhman! You are famous as Satyavrata; my family members are starving; kindly reply quickly where that boar has gone?”
34. Thus asked by the hunter, the Mahâtmâ Satyavrata was merged in an ocean of doubt; he began to argue “If I say I have not seen the boar then my vow to speak the truth will certainly be broken.
35. The boar struck with arrows has gone this way, it is true. How can I tell a lie? Again this man is hungry and is therefore asking, he will instantly kill the boar no sooner he finds him. How then can I speak truth?
36. Where speaking out the truth causes injury and the loss of lives, that truth is no truth at all; moreover, even untruth, when tempered with mercy for the welfare of others, is recognised as truth. Really speaking, whatever
leads to the welfare of all the beings in this world, that is truth; and every thing else is not truth.
37. O Jamadagni! Thus placed between the horns of a religious dilemma what shall I do now so as to meet both the ends -- to save the life of the boar, to do the welfare, as well as not to speak untruth.”
38. When Satyavrata saw the boar wounded by the arrow of the hunter, he, moved with pity, uttered the seed mantra of the Goddess of Learning; and now that most auspicious Goddess, on account of his uttering Her seed mantram, was very pleased and gave him the knowledge, difficult to be attained otherwise.
39. The door of all his knowledge opened out at once, and he became at once instantly the seer, the poet like the ancient Muni Vâlmikî.
40. Then that religiously disposed, merciful Brâhman, aiming at Truth, addressed that hunter before him with bows in his arms, thus :--
41. That force which sees (as witness) never speaks; and that force which speaks, never sees. O hunter! Why are you asking me repeatedly, impelled by your own selfish desire?
42. The hunter, the killer of the animals, on hearing this was disappointed in the matter of finding out the boar and went back to his home.
43. That Brâhmin turned out a poet like Varuna and he became celebrated as Satyavrata, the speaker of truth, in all the worlds.
44. He began to recite the Satyavrata mantram duly, and, by its influence, became a Pundit, rivalled by none in this world.
45. During every festival the Brâhmans chanted his praise and the Munis used to narrate his story in detail.
46. On hearing his fame spreading all around, his father Devadatta who forsook him before, recalled him to his hermitage and took him again in his family with great honour and affection.
47. Therefore O King! You should always worship and serve that Great Goddess, the Prime Energy, the Cause of all this Universe.
48. O King! With due Vedic rites you perform that sacrifice to that Goddess which will surely yield results at all times and all desires. I already spoke to you about this.
49. That Great Goddess is known as Kâmadâ (the giver of all desires); for She grants all desires when men with devotion remember Her, worship Her, take Her name, meditate Her and eulogise Her.
50-56. O King! The wise sages ought to see the persons diseased, distressed, hungry, those without any wealth, the hypocrite, the cheat, the afflicted, the sensual, the covetous, the incapable, always suffering from mental troubles; again those who are wealthy with their children and grand-children, prosperous, healthy, with enjoyments, versed in the Vedas, literary, kings, heroes, those who command over many, those attended with relations and kinsmen and endowed with all good qualities; and then judge for themselves that those people did not worship the Goddess and therefore they were sufferers and these people worshipped the Goddess and hence they were happy in this world.
57. Vyâsa said :-- Thus I heard from the mouth of Lomas'a Muni, in assembly of the sages, the good merits of the Great Goddess.
58. O King! Consider all these and you will find that the Highest Goddess, the Bhâgavatî is to be worshipped always with devotion and unselfish love.
Here ends the Eleventh Chapter on the merits of the Devî in the story of Satyavrata in the Third Skandha of the Mahâ Purânam S'rî mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
6. That stupid fellow ate indiscriminately, did not know what to eat and what not to eat. During the mid-day he collected the fruits from the forest and used to eat them.
7. But he always spoke truth while he stayed there; never did he say any untruth. The people of that place, seeing this, named him Satyatapâ.
8-9. That Utatthya did no good or bad to anybody; he slept peacefully and blissfully; but be used to think when he would die; thus his troubles would be ended; he felt that the life of an illiterate Brâhman is a curse; his death would be a better alternative.
10. He used to think thus :-- Fate has made me a fool; I do not find any other cause for it. Oh! I got the exceedingly good birth amongst men; but all this has been rendered in vain by Fate.
11. Oh! As a fair woman, if barren, a cow if giving no milk, and a tree without any fruits are all useless, so Fate has rendered my life, too, quite useless.
12. Why am I cursing Fate? This is all the fruits of my past Karma. In my previous life I never wrote a book and presented to a good Brâhmin; hence I am illiterate in this birth.
13. In my former birth I did not impart any knowledge to my favourite pupils; hence I am wicked and a cursed Brâhmin in this birth.
14. I never performed any religious asceticism in any holy place, I did not serve the saints, I never worshipped the Brâhmins with any offerings. For all these reasons I am now born of perverted intellect in the present birth.
15. Many a son of the Munis have learnt the meanings of the Vedas and the S’âstras; and I am whiling away my time thus in a quite illiterate condition by some wretched combinations of incidents.
16. I do not know how to perform Tapasyâ; what is the use, then, of my attempting to do so? I am of very bad luck, and thus my good resolve will not be crowned with success.
17. I consider Fate to be the strongest of all; Fie on one’s own prowess! For actions done with effort and hard labour are frustrated entirely by Fate.
18. Time can never be overstepped; See! Brahmâ, Visnu, Rudra, Indra, and others are all under the influence of the Great Time.
19. O Risis! Thus arguing in his mind, that Brâhmin son Utatthya stayed there in that hermitage on the bank of the holy Ganges.
20. And gradually he became thoroughly unattached to all the things and, being peaceful, passed away his time in that forest without any habitations and men, with great difficulty.
21. Thus passed away fourteen years in that forest where the Ganges was flowing. Still he did not learn how to worship the Supreme Deity, how to make Japam, nor did he learn any mantrams. Simply he lived there and whiled away his time.
22. People surrounding that place knew this much only of him that this Muni spoke truth only and hence his name was Satyavrata. This one name made him celebrated that he is Satyavrata; never did he say any untruth.
23. Once on a time, a hunter named Nisâda, exceedingly clever in hunting, came accidentally with bows and arms in his hands, while hunting a deer in that wide forest. He looked like a second God of Death (Yama) and seemed to be very cruel.
24. That savage mountaineer, drawing his bow so as to touch the ear, pierced a boar with his sharp arrows. The boar, being very much terrified, fled with enormous rapidity to the Muni Satyavrata.
25. On seeing the distressed condition of the boar trembling with fear and his body besmeared with blood, the Muni was moved with mercy.
26. While the boar, pierced with arrows and besmeared with blood, was running away in front of him, mercy took possession of the Muni, therefore the Muni began to tremble and agreeably to the human nature exclaimed “Ai” “Ai” (go to that direction), the seed mantram of the Goddess of learning with “m” left out (Aim, Aim).
27. That illiterate Brâhmin son never heard before that “Ai” was the seed mantram of the Sarasvatî Devî; nor did he come to know of it by any other means. Accidentally it came out of his mouth, and he uttered. And afterwards that Mahâtmâ seeing the boar's distressed condition was merged in deep sorrow.
28. The boar entered trembling into the Muni's hermitage very much distracted and being very much pained with arrows. Being unable to find any other way the boar hid himself in the dense bushes.
29. Instantly there appeared then, before the Muni, the terrible savage hunter, like a second God of Death, with string stretched to his ear, in pursuit of that boar.
30-33. On seeing the Muni Satyavrata sitting there alone and silent on the Kus’a grass seat, the hunter bowed down to him and asked “O Brâhmin! Whither has that boar gone. I know very well everything about you that you never speak untruth; therefore I am enquiring about the boar pierced by my arrows. My family members are all very hungry; and to feed them, I am come out in this hunting. This is the living, ordained by the Fate; I have got no other means of maintaining the livelihood of my family. This I speak truly to you; whether it is bad or good, I will have to maintain my family with it. O Brâhman! You are famous as Satyavrata; my family members are starving; kindly reply quickly where that boar has gone?”
34. Thus asked by the hunter, the Mahâtmâ Satyavrata was merged in an ocean of doubt; he began to argue “If I say I have not seen the boar then my vow to speak the truth will certainly be broken.
35. The boar struck with arrows has gone this way, it is true. How can I tell a lie? Again this man is hungry and is therefore asking, he will instantly kill the boar no sooner he finds him. How then can I speak truth?
36. Where speaking out the truth causes injury and the loss of lives, that truth is no truth at all; moreover, even untruth, when tempered with mercy for the welfare of others, is recognised as truth. Really speaking, whatever
leads to the welfare of all the beings in this world, that is truth; and every thing else is not truth.
37. O Jamadagni! Thus placed between the horns of a religious dilemma what shall I do now so as to meet both the ends -- to save the life of the boar, to do the welfare, as well as not to speak untruth.”
38. When Satyavrata saw the boar wounded by the arrow of the hunter, he, moved with pity, uttered the seed mantra of the Goddess of Learning; and now that most auspicious Goddess, on account of his uttering Her seed mantram, was very pleased and gave him the knowledge, difficult to be attained otherwise.
39. The door of all his knowledge opened out at once, and he became at once instantly the seer, the poet like the ancient Muni Vâlmikî.
40. Then that religiously disposed, merciful Brâhman, aiming at Truth, addressed that hunter before him with bows in his arms, thus :--
41. That force which sees (as witness) never speaks; and that force which speaks, never sees. O hunter! Why are you asking me repeatedly, impelled by your own selfish desire?
42. The hunter, the killer of the animals, on hearing this was disappointed in the matter of finding out the boar and went back to his home.
43. That Brâhmin turned out a poet like Varuna and he became celebrated as Satyavrata, the speaker of truth, in all the worlds.
44. He began to recite the Satyavrata mantram duly, and, by its influence, became a Pundit, rivalled by none in this world.
45. During every festival the Brâhmans chanted his praise and the Munis used to narrate his story in detail.
46. On hearing his fame spreading all around, his father Devadatta who forsook him before, recalled him to his hermitage and took him again in his family with great honour and affection.
47. Therefore O King! You should always worship and serve that Great Goddess, the Prime Energy, the Cause of all this Universe.
48. O King! With due Vedic rites you perform that sacrifice to that Goddess which will surely yield results at all times and all desires. I already spoke to you about this.
49. That Great Goddess is known as Kâmadâ (the giver of all desires); for She grants all desires when men with devotion remember Her, worship Her, take Her name, meditate Her and eulogise Her.
50-56. O King! The wise sages ought to see the persons diseased, distressed, hungry, those without any wealth, the hypocrite, the cheat, the afflicted, the sensual, the covetous, the incapable, always suffering from mental troubles; again those who are wealthy with their children and grand-children, prosperous, healthy, with enjoyments, versed in the Vedas, literary, kings, heroes, those who command over many, those attended with relations and kinsmen and endowed with all good qualities; and then judge for themselves that those people did not worship the Goddess and therefore they were sufferers and these people worshipped the Goddess and hence they were happy in this world.
57. Vyâsa said :-- Thus I heard from the mouth of Lomas'a Muni, in assembly of the sages, the good merits of the Great Goddess.
58. O King! Consider all these and you will find that the Highest Goddess, the Bhâgavatî is to be worshipped always with devotion and unselfish love.
Here ends the Eleventh Chapter on the merits of the Devî in the story of Satyavrata in the Third Skandha of the Mahâ Purânam S'rî mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
Sunday, December 21, 2008
Srimad Devi Bhagavatham - Third Book
Chapter X
On the story of Satyavrata
On the story of Satyavrata
1. Janamejaya said :-- O Maharsi! Who was Satyavrata, the Brâhmin whose name you have just taken? In what country was he born? Of what nature was he? Please describe all these to me and satisfy my curiosity?
2. How did he hear that sound “Ai”; how did he repeat that word? How came out the success to him, that illiterate Brâhman, at that very instant?
3. And how is it that that Great Goddess, who is omniscient and omnipresent, was pleased with him, kindly describe this interesting incident in detail.
4. Sûta said :-- Vyâsa, the son of Satyavatî, thus asked by the king, addressed in the following pure, sweet, and highly liberal words.
5. Vyâsa said :-- Hear, O king! You are the best and foremost in the Kuru clan; what I before heard in the assembly of the Munis, I am now relating that ancient story, highly beneficial to you.
6. O best of the Kurus! Once in my peregrinations in the holy places of pilgrimages, I came to the Naimisâranya forest, that highly sacred place frequented by the Munis.
7-8. That time there were staying Sanaka, Sanâtana and the other sons of Brâhma who were liberated while living. I went there and bowed down to the Munis and took my seat. Then the religious conversations ensued there in the assembly, when the great sage Maharsi Jamadagni began to question the Munis in the following terms :--
9. O high-minded excellent ascetics and Munis! There has arisen a great doubt in my mind; I am desirous to have that doubt solved in this assembly of the Maharsis.
10-12. O all-knowing Maharsis that have fulfilled your vows! O Givers of one's honour! Now my question is this :-- Of the following Devas Brâhma, Visnu, Rudra, Indra, Varuna, Fire, Kuvera, Wind, Visvakarmâ, Kârtikeya, Ganesa, the Sun, the two As'vins, Bhaga, Pûsâ, Moon, and the other planets, who is the first and best to be worshipped, that can easily be served; who is very quickly satisfied and grants the desired boons; kindly tell me this as early as possible.
13. Thus questioned by the Muni Jamadagni, Maharsi Lomas'a, one in the assembly, spoke :-- O Jamadagni! Hear in reply to your question.
14-15. The Goddess of Energy is the best of the Devas, most excellent and highest to be worshipped. Those who want welfare, they ought to worship this Supreme Force. She is the Parâ Prakriti, the Highest Nature, the Brâhma, conditioned by Mâyâ (Time, space, and causation). She grants all the desires, does good to all, pervades everywhere, and is the Mother of Brâhma and the other high souled Devas. She is the First Prakriti, and is the Root of this gigantic Tree of Universe.
16. If any one calls the Devî in remembrance or distinctly utters Her Name, She fulfills all the desires of the human beings. If anybody worships Her, She is at once filled with mercy and becomes ready to grant boons.
17. O Munis! How, once on a time, at Brâhmin, uttering one letter of Her mystical mantra, obtained Her Grace, I am now describing that most auspicious history before you. Be pleased to hear.
18. Once on a time, there lived in the country of Kosala,* a famous Brâhmin, named Deva Datta. He had no issues and therefore started duly according to the prescribed rules a sacrifice called Puttresti for the sake of obtaining children.
*Kosala is a country situated, according to Râmâyana, along the banks of the Sarayû (or Gogrâ). It was divided into Uttara-Kosala and Dakshina Kosala. The former is also called Ganda and it must have therefore signified the country, north of Ayodhyâ comprising Gonda and Bahraich. Aja and Dasaratha, etc., are said to have ruled over the province. At the time of Râma's death, his two sons Kusa and Lava reigned respectively at Kusâvati in Southern Kosala in the defiles of the Vindhyas and at Srâvasti in northern Kosala.
19-20. On the banks of the Tamasâ river, the Brâhmin erected a temporary building (or an open shade) for performing the ceremony, and there built an altar and invited the Brâhmins, versed in the Vedas, and clever in performing sacrificial rites. There he placed the fire and began to perform according to the strict rules, the Puttresti sacrifice.
21-22. In that sacrifice, Suhotra, the best of the Munis acted the part of Brâhma (1); Yâjñyavalkya acted the part of Adhvaryu (2); Brihaspati, that of Hotâ (3); Paila, that of Prastotâ (4); Govila, that of Udgâtâ (6); and the other Munis acted as assistants. These all were duly paid their remunerations.
(1) One of the four priests employed at a Soma sacrifice as a superintendent.
(2) Any officiating priest technically distinguished from Hotri, Udgâtri and Brâhman. His duty was to measure the ground, build the altar, prepare sacrificial vessels, to fetch wood and water, light the fire, bring the animal and immolate it and while doing this to repeat the Yajurveda.
(3) A sacrificing priest who offers the oblations. Or one who recites the prayers of the Rigveda at a sacrifice.
(5) One of the four principal priests at a sacrifice, one who chants the hymns of the Sâmaveda.
23-24. The Hotâ Govila, the excellent reciter of the Sâma hymns, began to sing in accented tones called svarita (the accents are three Udâtta, Anudâtta and Svarita) and the Rathantara Sâma in 7 tunes.
Then he began to draw breath frequently; and consequently there was a break in time in the accent of Govila. Seeing this, Deva Datta was angry and immediately said to Govila.
25. Well, Govila, you are the foremost of the Munis and still you are doing your work like a quite illiterate man. I fear obstacles may arise in the getting of my son in this my sacrifice of Puttresti.
26. Govila then became much enraged and told Deva Datta “your son will be illiterate, hypocrite, and dumb.”
27. Behold! Every being is subject to breathing and respiring; it is very hard to control them; there is no fault of mine in the accents of my songs being thus broken; it is strange that you, being intelligent, cannot understand this.
28. Being afraid to hear the curse from Govila, Deva Datta became very sorry and said “O Muni! I have done no serious offence; why are you so offended without any cause. See! The Munis are void of anger and they always give delight to others.”
29-30. O best of Brâhmans! My offence is very trifling; why have you inflicted on me so severe a curse? I was already under the mental agony, since I had no issues; and now you have made me suffer move pain.
31. For the Vedic Pundits declare that it is better not to have any son than to have an illiterate stupid son; the more so, when a Brâhmin's son is illiterate, he is blamed by one and all.
32. An illiterate son is like a S’ûdra or a beast; he is unfit for any action. O Brâhmin! What shall I do with an illiterate son?
33. An illiterate Brâhmin is like a S’ûdra; consequently not an object to be engaged in any act of worship or of gifts, he is not deserving to do any action.
34. A Brâhman, bereft of the knowledge of the Vedas, living in a country is treated as a S’ûdra by the king of the place and is liable to pay taxes.
35. Whoever wants to have any fruit in any action will never invite an illiterate Brâhmin to take his seat in the ceremony relating to the Pitris or the Devas.
36. The king will consider an illiterate Brâhmin as if a S’ûdra and will never engage him in any religious ceremony but will order him to do the work of a farmer in cultivating fields.
37. Rather to perform the funeral ceremonies by erecting a Kus'abata than to engage an illiterate Brâhmin for the purpose.
38. One should give food to an illiterate Brâhmin just sufficient to fill his belly and no more. If he does not do that, the giver and especially the receiver are subject to go down to hell.
39. Fie to a kingdom where honour is shown to the illiterate stupid Brâhmanas.
40. Where no difference is observed when seats, worship and gift are given to various persons, sages should draw their inference how the literate and illiterate persons are treated there.
41. When the illiterate fools become haughty, when they are paid honours and gifts, the literary persons should never dwell there.
42. The wealth of the wicked goes to the enjoyments of the bad persons; for the Nim trees, though abounding richly in fruits, are enjoyed only by crows.
43. Again, on the other hand, if the Brâhmins, versed in the Vedas, study the Vedas even after they have taken their food, still his father and forefathers are happy and play cheerfully in their heavens.
44. Therefore O Govîla! You being the foremost of the Brâhmin who are versed in the Vedas, what have you said just now? See in this world, death is rather to be preferred then to have an illiterate son. How is it, then, that you have cursed me that I would get an illiterate son, when you are the best one, highly qualified with knowledge.
45. O high minded one! You are capable to relieve the distressed; I am bowing down to your feet; shew your mercy and re-consider your curse.
46. Lomas'a said :-- O Munis! Devadatta, saying these words, fell prostrate at his feet and began to eulogise him in very pitiful words, being very much grieved and with tears in his eyes.
47. Seeing him thus distressed, Govila was moved with pity. The persons that are noble have their anger satiated after a short while; the anger of the ignoble lasts for a long time.
48. The water is naturally cool; but it gets hot in contact with fire heat; and no sooner the heat is drawn away, water gets again cooled quickly.
49. The merciful Govila then addressed the distressed Devadatta “your son though at first illiterate, will afterwards be very learned.”
50. The Brâhmin Devadatta was very glad on getting this boon; then completing the sacrifice, rewarded the Brâhmins with their due dakshinâs and dismissed them.
51. In due course of time, his fair chaste wife Rohinî, like the asterism Rohinî became pregnant.
52. Devadatta performed the Garbhâdhân (1) and Pumsavan (2) ceremonies and other purificatory rites duly.
53. He performed the Sîmantonnayana ceremony according to rules and considered his Puttrvesti sacrifice successful and made various offerings to the Brâhmins.
N. B. -- (1) One of the Samskâras, purificatory ceremonies, performed after menstruation to ensure or facilitate conception (this ceremony legalises in a religious sense the consummation of marriage).
(2) It is a ceremony performed on a woman's perceiving the first signs of a living conception, with a view to the birth of a son.
(3) “Parting of the hair” one of the twelve Samskâras or purificatory rites observed by women in the fourth, sixth, or eighth month of their pregnancy.
54-55. In the auspicious lagna when Rohinî asterism was present and in the auspicious day, his wife Rohinî gave birth to a male child. Devadatta performed the nativities of the new born child and saw its face. Next that knower of the Purânas, Devadatta kept the name of the child as Utathya.
56. When the son was eight years old, Devadatta performed the Upanayana (thread) ceremony duly.
57-58. Next the child was made to accept the vow of Brâhmachâri; and Devadatta made him study the Vedas; but the child could not pronounce a single word and used to sit simply like a stupid boy. Though tried in various ways to read and write, that wicked boy never paid the slightest attention, simply sat idly. Seeing this, his father was very sorry and much grieved.
59. Thus twelve years passed. Yet the boy could not learn how to perform his Sandhyâ Bandanâ duly.
60. The rumour went abroad that Utathya, the son of Devadatta turned out very illiterate. All the Brâhmanas, ascetics, and other persons came to learn this fact.
61. Wherever Utathya used to go in any forest on hermitage, the people used to laugh at him, ridiculed his father and mother and began to chide that illiterate son.
62. Thus blamed by father, mother and all other persons, dispassion occupied the heart of Utathya.
63. Once when rebuked by his father and mother that it was better to have a blind and lame son instead of an illiterate brute, Utathya took recourse to renunciation and went to a dense forest.
64-65. On the banks of the Ganges in a beautiful spot free from obstacles, he built a beautiful hut and began to subsist on the roots and
fruits of the forest and with collected mind. Having made the excellent vow “I will never speak untruth” and holding the vow of celibacy, he lived in that beautiful hermitage.
Thus ends the 10th chapter in the 3rd Skandha of S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa relating to the story of Satyavrata.
2. How did he hear that sound “Ai”; how did he repeat that word? How came out the success to him, that illiterate Brâhman, at that very instant?
3. And how is it that that Great Goddess, who is omniscient and omnipresent, was pleased with him, kindly describe this interesting incident in detail.
4. Sûta said :-- Vyâsa, the son of Satyavatî, thus asked by the king, addressed in the following pure, sweet, and highly liberal words.
5. Vyâsa said :-- Hear, O king! You are the best and foremost in the Kuru clan; what I before heard in the assembly of the Munis, I am now relating that ancient story, highly beneficial to you.
6. O best of the Kurus! Once in my peregrinations in the holy places of pilgrimages, I came to the Naimisâranya forest, that highly sacred place frequented by the Munis.
7-8. That time there were staying Sanaka, Sanâtana and the other sons of Brâhma who were liberated while living. I went there and bowed down to the Munis and took my seat. Then the religious conversations ensued there in the assembly, when the great sage Maharsi Jamadagni began to question the Munis in the following terms :--
9. O high-minded excellent ascetics and Munis! There has arisen a great doubt in my mind; I am desirous to have that doubt solved in this assembly of the Maharsis.
10-12. O all-knowing Maharsis that have fulfilled your vows! O Givers of one's honour! Now my question is this :-- Of the following Devas Brâhma, Visnu, Rudra, Indra, Varuna, Fire, Kuvera, Wind, Visvakarmâ, Kârtikeya, Ganesa, the Sun, the two As'vins, Bhaga, Pûsâ, Moon, and the other planets, who is the first and best to be worshipped, that can easily be served; who is very quickly satisfied and grants the desired boons; kindly tell me this as early as possible.
13. Thus questioned by the Muni Jamadagni, Maharsi Lomas'a, one in the assembly, spoke :-- O Jamadagni! Hear in reply to your question.
14-15. The Goddess of Energy is the best of the Devas, most excellent and highest to be worshipped. Those who want welfare, they ought to worship this Supreme Force. She is the Parâ Prakriti, the Highest Nature, the Brâhma, conditioned by Mâyâ (Time, space, and causation). She grants all the desires, does good to all, pervades everywhere, and is the Mother of Brâhma and the other high souled Devas. She is the First Prakriti, and is the Root of this gigantic Tree of Universe.
16. If any one calls the Devî in remembrance or distinctly utters Her Name, She fulfills all the desires of the human beings. If anybody worships Her, She is at once filled with mercy and becomes ready to grant boons.
17. O Munis! How, once on a time, at Brâhmin, uttering one letter of Her mystical mantra, obtained Her Grace, I am now describing that most auspicious history before you. Be pleased to hear.
18. Once on a time, there lived in the country of Kosala,* a famous Brâhmin, named Deva Datta. He had no issues and therefore started duly according to the prescribed rules a sacrifice called Puttresti for the sake of obtaining children.
*Kosala is a country situated, according to Râmâyana, along the banks of the Sarayû (or Gogrâ). It was divided into Uttara-Kosala and Dakshina Kosala. The former is also called Ganda and it must have therefore signified the country, north of Ayodhyâ comprising Gonda and Bahraich. Aja and Dasaratha, etc., are said to have ruled over the province. At the time of Râma's death, his two sons Kusa and Lava reigned respectively at Kusâvati in Southern Kosala in the defiles of the Vindhyas and at Srâvasti in northern Kosala.
19-20. On the banks of the Tamasâ river, the Brâhmin erected a temporary building (or an open shade) for performing the ceremony, and there built an altar and invited the Brâhmins, versed in the Vedas, and clever in performing sacrificial rites. There he placed the fire and began to perform according to the strict rules, the Puttresti sacrifice.
21-22. In that sacrifice, Suhotra, the best of the Munis acted the part of Brâhma (1); Yâjñyavalkya acted the part of Adhvaryu (2); Brihaspati, that of Hotâ (3); Paila, that of Prastotâ (4); Govila, that of Udgâtâ (6); and the other Munis acted as assistants. These all were duly paid their remunerations.
(1) One of the four priests employed at a Soma sacrifice as a superintendent.
(2) Any officiating priest technically distinguished from Hotri, Udgâtri and Brâhman. His duty was to measure the ground, build the altar, prepare sacrificial vessels, to fetch wood and water, light the fire, bring the animal and immolate it and while doing this to repeat the Yajurveda.
(3) A sacrificing priest who offers the oblations. Or one who recites the prayers of the Rigveda at a sacrifice.
(5) One of the four principal priests at a sacrifice, one who chants the hymns of the Sâmaveda.
23-24. The Hotâ Govila, the excellent reciter of the Sâma hymns, began to sing in accented tones called svarita (the accents are three Udâtta, Anudâtta and Svarita) and the Rathantara Sâma in 7 tunes.
Then he began to draw breath frequently; and consequently there was a break in time in the accent of Govila. Seeing this, Deva Datta was angry and immediately said to Govila.
25. Well, Govila, you are the foremost of the Munis and still you are doing your work like a quite illiterate man. I fear obstacles may arise in the getting of my son in this my sacrifice of Puttresti.
26. Govila then became much enraged and told Deva Datta “your son will be illiterate, hypocrite, and dumb.”
27. Behold! Every being is subject to breathing and respiring; it is very hard to control them; there is no fault of mine in the accents of my songs being thus broken; it is strange that you, being intelligent, cannot understand this.
28. Being afraid to hear the curse from Govila, Deva Datta became very sorry and said “O Muni! I have done no serious offence; why are you so offended without any cause. See! The Munis are void of anger and they always give delight to others.”
29-30. O best of Brâhmans! My offence is very trifling; why have you inflicted on me so severe a curse? I was already under the mental agony, since I had no issues; and now you have made me suffer move pain.
31. For the Vedic Pundits declare that it is better not to have any son than to have an illiterate stupid son; the more so, when a Brâhmin's son is illiterate, he is blamed by one and all.
32. An illiterate son is like a S’ûdra or a beast; he is unfit for any action. O Brâhmin! What shall I do with an illiterate son?
33. An illiterate Brâhmin is like a S’ûdra; consequently not an object to be engaged in any act of worship or of gifts, he is not deserving to do any action.
34. A Brâhman, bereft of the knowledge of the Vedas, living in a country is treated as a S’ûdra by the king of the place and is liable to pay taxes.
35. Whoever wants to have any fruit in any action will never invite an illiterate Brâhmin to take his seat in the ceremony relating to the Pitris or the Devas.
36. The king will consider an illiterate Brâhmin as if a S’ûdra and will never engage him in any religious ceremony but will order him to do the work of a farmer in cultivating fields.
37. Rather to perform the funeral ceremonies by erecting a Kus'abata than to engage an illiterate Brâhmin for the purpose.
38. One should give food to an illiterate Brâhmin just sufficient to fill his belly and no more. If he does not do that, the giver and especially the receiver are subject to go down to hell.
39. Fie to a kingdom where honour is shown to the illiterate stupid Brâhmanas.
40. Where no difference is observed when seats, worship and gift are given to various persons, sages should draw their inference how the literate and illiterate persons are treated there.
41. When the illiterate fools become haughty, when they are paid honours and gifts, the literary persons should never dwell there.
42. The wealth of the wicked goes to the enjoyments of the bad persons; for the Nim trees, though abounding richly in fruits, are enjoyed only by crows.
43. Again, on the other hand, if the Brâhmins, versed in the Vedas, study the Vedas even after they have taken their food, still his father and forefathers are happy and play cheerfully in their heavens.
44. Therefore O Govîla! You being the foremost of the Brâhmin who are versed in the Vedas, what have you said just now? See in this world, death is rather to be preferred then to have an illiterate son. How is it, then, that you have cursed me that I would get an illiterate son, when you are the best one, highly qualified with knowledge.
45. O high minded one! You are capable to relieve the distressed; I am bowing down to your feet; shew your mercy and re-consider your curse.
46. Lomas'a said :-- O Munis! Devadatta, saying these words, fell prostrate at his feet and began to eulogise him in very pitiful words, being very much grieved and with tears in his eyes.
47. Seeing him thus distressed, Govila was moved with pity. The persons that are noble have their anger satiated after a short while; the anger of the ignoble lasts for a long time.
48. The water is naturally cool; but it gets hot in contact with fire heat; and no sooner the heat is drawn away, water gets again cooled quickly.
49. The merciful Govila then addressed the distressed Devadatta “your son though at first illiterate, will afterwards be very learned.”
50. The Brâhmin Devadatta was very glad on getting this boon; then completing the sacrifice, rewarded the Brâhmins with their due dakshinâs and dismissed them.
51. In due course of time, his fair chaste wife Rohinî, like the asterism Rohinî became pregnant.
52. Devadatta performed the Garbhâdhân (1) and Pumsavan (2) ceremonies and other purificatory rites duly.
53. He performed the Sîmantonnayana ceremony according to rules and considered his Puttrvesti sacrifice successful and made various offerings to the Brâhmins.
N. B. -- (1) One of the Samskâras, purificatory ceremonies, performed after menstruation to ensure or facilitate conception (this ceremony legalises in a religious sense the consummation of marriage).
(2) It is a ceremony performed on a woman's perceiving the first signs of a living conception, with a view to the birth of a son.
(3) “Parting of the hair” one of the twelve Samskâras or purificatory rites observed by women in the fourth, sixth, or eighth month of their pregnancy.
54-55. In the auspicious lagna when Rohinî asterism was present and in the auspicious day, his wife Rohinî gave birth to a male child. Devadatta performed the nativities of the new born child and saw its face. Next that knower of the Purânas, Devadatta kept the name of the child as Utathya.
56. When the son was eight years old, Devadatta performed the Upanayana (thread) ceremony duly.
57-58. Next the child was made to accept the vow of Brâhmachâri; and Devadatta made him study the Vedas; but the child could not pronounce a single word and used to sit simply like a stupid boy. Though tried in various ways to read and write, that wicked boy never paid the slightest attention, simply sat idly. Seeing this, his father was very sorry and much grieved.
59. Thus twelve years passed. Yet the boy could not learn how to perform his Sandhyâ Bandanâ duly.
60. The rumour went abroad that Utathya, the son of Devadatta turned out very illiterate. All the Brâhmanas, ascetics, and other persons came to learn this fact.
61. Wherever Utathya used to go in any forest on hermitage, the people used to laugh at him, ridiculed his father and mother and began to chide that illiterate son.
62. Thus blamed by father, mother and all other persons, dispassion occupied the heart of Utathya.
63. Once when rebuked by his father and mother that it was better to have a blind and lame son instead of an illiterate brute, Utathya took recourse to renunciation and went to a dense forest.
64-65. On the banks of the Ganges in a beautiful spot free from obstacles, he built a beautiful hut and began to subsist on the roots and
fruits of the forest and with collected mind. Having made the excellent vow “I will never speak untruth” and holding the vow of celibacy, he lived in that beautiful hermitage.
Thus ends the 10th chapter in the 3rd Skandha of S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa relating to the story of Satyavrata.
Friday, December 19, 2008
Musings on the Fundamentals of Hinduism - II
SECOND MUSING
Hari OM
I really don’t know how to begin this musing. In story telling we always begin by saying “Once upon a time”, but this happened when there was no time! Yes, it was when Shiva was all alone delighting in His own glory of Kaivalyam (loneliness). He is the absolute, the one without a second. Should we say He was bored when he said “Dwitheeya Aathmam Bhavathi” (let me have a second self)? We do not know what prompted Him to say for there was no cause and effect then. But then could there be another for He is the absolute, the one without a second? If there is another then He can no more be absolute as he would be a ‘relative’ to the other. That would indeed be a fall from the glory that He never has to share with another. But then His wish is his own command! And it has to happen. And it did happen with the birth of the mind! We always say ‘my mind’ as if it is an object but no one has ever succeeded in pointing it out to the other. This mind is surely then the subject – the opposite of object – and indeed the other self! Shiva is, shall we say, no more bored because there is now someone who is always talking to him. That is why we are now listening to this talk of the mind called thoughts all the time.
Shiva LOVES His mind and she (did I say she? yes it was She!) makes him proud. He was never proud before. This was the beginning of the sort of rule that everyone listens to his wife and so is a proud ‘grihastha’. It does not matter that this listening would be contrary to wisdom because surely you would listen. Sita said to Rama that she wanted a golden deer that she had seen. Rama told her that there is no such thing as a golden deer in this Prakrthi. That was his wisdom and conviction and so he told her. However he who was convinced that there is no such thing as a golden deer, himself set out in search of the golden deer! Such is the power of the consort! All of these happen because she makes him proud. Therefore she is called ‘Ahopurushika’. There is this implied story in this name Ahopurushika described by Adi Shankara in Soundarya Lahari. The story was that Ambaal was tossing Shiva into the three worlds of Waking, Dream and Deep Sleep. Vexed by this, one day Shiva used his powerful intellect, turning it into a thrisul and pierced the three worlds. Ambal asked him “Shiva, who destroyed the three worlds?” Shiva beat his chest said “I”! As soon as he said “I”, the ahamkara revived the three worlds and lauched Shiva back into it!
Yes, the mind was dragging Shiva that he couldn’t concentrate on his own Self. That is why we are forgetful of our true Self, driven around by this mind. So Shiva decided to tie Ambal to Himself just as one would tether a cow to a post. “Maangalyam thanthuna nena mama jeevana hethuna”. By this thread I give you please be the cause (more aptly purpose) of my life! Even today we celebrate and re-enact this event whenever there is a marriage between a boy and a girl. This mind, Ambaal is the true loving consort of Shiva. She is a real Pathivratha, for she never leaves her husband.
One day she shook Shiva from within as it would happen when we shake in horripilation. Or was it the shaking like the one who does so by the drinking of a pleasant intoxicant? Whatever it was, she caused Shiva to see three images of himself. What a illusion she has caused him! Therefore she is a great Maayini and she is the cause of all causes! Indeed there is no cause beyond her.
To these three images that issued forth of Shiva, the great Maayini said, “I name you Brahma, Vishnu and Rudhra. I want you to create and I shall remain the Shakthi behind you.” Brahma was the first one to come out and said “I will create first”. So saying he said to himself, “Let me create everything so there will be nothing left to create. I will put the other two fellows out of business of creation.” He then meditated on what could be that which will be all creation. Suddenly he said “Aha!” “Everything needs space to exist. I shall be the all embracing space.” So saying he let out a great utterance (Vyahrithi) “Bhuhu” and BECAME SPACE. All that are in the space are in the domain of knowledge. So the space indeed is Sathwa Guna.
It was the turn of Vishnu next. He said to himself “What! This fellow Brahma has created everything. What is there left for me to create? He was a little upset but soon he got himself composed. “Alright” he said, “if I know who this Brahma is, then probably I’ll have a way out.” He then meditated on Brahma. Suddenly he realized that Brahma is static. There is no place else apart from Brahma so Brahma is motionless. He also understood that Brahma has only inside and no outside. He said “I have to create something that has no inside but outside and not static but dynamic in nature.” Then he uttered the vyahrithi “BHUVAHA’ and BECAME TIME. Time occupies no space! Time is motion. Anything that goes in time is lost. When someone is dead we say “kaalamaayittaar”. If space is existence then time is its antithesis. However time as motion causes things to live. You live through the motion of breath, called inhalation and exhalation. You live through the opposing heart function called systole and diastole. You live because of assimilation and dissimilation and so on. Indeed the entire universe functions by the struggle of the opposites (dwandhwam = the motion of the opposites against each other). Thanks to Vishnu the motion or shall we say the motive power this world is protected.
Those that are in motion are difficult to apprehend. You see a young man and some 30 years later you see him but not recognize him. Anything that is subject to Rajas is uncertain. Time is indeed Rajo Guna.
Then it was the turn of Rudra to create. He was indeed baffled at the task before him. He said “I have to do exactly what Vishnu did. I will meditate on them both. Perhaps then I will have a way out.” And so he meditated on both. He found out that both space and time are objects. An object is the one that can be pointed out. Having come to this conclusion he let out the great utterance “SWAHA” and BECAME AHANKARA OR “I”. “I” is the subject as opposed to Space and Time that are objects. Then Rudra went to sleep and the entire world of objects melted into nothing in the darkness of ignorance in his sleep. He is indeed the destroyer! As he woke up again the world of objects got projected into being. He thus revives the creation and sustentation. Thus Ahankara became the cause (and effect) of the world. Ahankara is avidya (ignorance), Ahankara is the causality. Ahankara is thus the Thamo Guna.
(When Mahaperiava said "Ahankaarathai vidu", was he not suggesting to us a way to escape from this samsaara?)
“Ecellent Creation!” exclaimed Maaya. “This creation cannot be sustained if even one of you is absent. You will always be together in this enterprise.” So saying she put them together into a single body. So they became one body with three heads (Trimurthy) or could we say that the creation is like a stool with three legs? Surely you could find everything in sets of three in this creation.
Anyone who knows the creation as God Himself and not as a creation apart from Him indeed becomes immortal.
NOTES ON MY SECOND MUSING
The first Musing highlighted the fact that the thrigunas are the materials of the world by a process of deduction. The second Musing brings to the fore the concept of Maya as the cause.
The following sloka from Dhakshinamurthi Sthothram of Sri Adi Sankara was the inspiration behind this musing.
Bhijasyaantharivaankuro jagadhidham praangnirvikalpam punaha
Maayaa kalpitha desa kaala kalanaa vaichithriya chithreekrutham|
Mayaaviva vijrumbayatyapi mahaayogeeva yaha swachayaa
Thasmai Sri Gurumoorthaye namaidam Sri Dhakshinaamurthaye||
Hari OM,
Anbu
Hari OM
I really don’t know how to begin this musing. In story telling we always begin by saying “Once upon a time”, but this happened when there was no time! Yes, it was when Shiva was all alone delighting in His own glory of Kaivalyam (loneliness). He is the absolute, the one without a second. Should we say He was bored when he said “Dwitheeya Aathmam Bhavathi” (let me have a second self)? We do not know what prompted Him to say for there was no cause and effect then. But then could there be another for He is the absolute, the one without a second? If there is another then He can no more be absolute as he would be a ‘relative’ to the other. That would indeed be a fall from the glory that He never has to share with another. But then His wish is his own command! And it has to happen. And it did happen with the birth of the mind! We always say ‘my mind’ as if it is an object but no one has ever succeeded in pointing it out to the other. This mind is surely then the subject – the opposite of object – and indeed the other self! Shiva is, shall we say, no more bored because there is now someone who is always talking to him. That is why we are now listening to this talk of the mind called thoughts all the time.
Shiva LOVES His mind and she (did I say she? yes it was She!) makes him proud. He was never proud before. This was the beginning of the sort of rule that everyone listens to his wife and so is a proud ‘grihastha’. It does not matter that this listening would be contrary to wisdom because surely you would listen. Sita said to Rama that she wanted a golden deer that she had seen. Rama told her that there is no such thing as a golden deer in this Prakrthi. That was his wisdom and conviction and so he told her. However he who was convinced that there is no such thing as a golden deer, himself set out in search of the golden deer! Such is the power of the consort! All of these happen because she makes him proud. Therefore she is called ‘Ahopurushika’. There is this implied story in this name Ahopurushika described by Adi Shankara in Soundarya Lahari. The story was that Ambaal was tossing Shiva into the three worlds of Waking, Dream and Deep Sleep. Vexed by this, one day Shiva used his powerful intellect, turning it into a thrisul and pierced the three worlds. Ambal asked him “Shiva, who destroyed the three worlds?” Shiva beat his chest said “I”! As soon as he said “I”, the ahamkara revived the three worlds and lauched Shiva back into it!
Yes, the mind was dragging Shiva that he couldn’t concentrate on his own Self. That is why we are forgetful of our true Self, driven around by this mind. So Shiva decided to tie Ambal to Himself just as one would tether a cow to a post. “Maangalyam thanthuna nena mama jeevana hethuna”. By this thread I give you please be the cause (more aptly purpose) of my life! Even today we celebrate and re-enact this event whenever there is a marriage between a boy and a girl. This mind, Ambaal is the true loving consort of Shiva. She is a real Pathivratha, for she never leaves her husband.
One day she shook Shiva from within as it would happen when we shake in horripilation. Or was it the shaking like the one who does so by the drinking of a pleasant intoxicant? Whatever it was, she caused Shiva to see three images of himself. What a illusion she has caused him! Therefore she is a great Maayini and she is the cause of all causes! Indeed there is no cause beyond her.
To these three images that issued forth of Shiva, the great Maayini said, “I name you Brahma, Vishnu and Rudhra. I want you to create and I shall remain the Shakthi behind you.” Brahma was the first one to come out and said “I will create first”. So saying he said to himself, “Let me create everything so there will be nothing left to create. I will put the other two fellows out of business of creation.” He then meditated on what could be that which will be all creation. Suddenly he said “Aha!” “Everything needs space to exist. I shall be the all embracing space.” So saying he let out a great utterance (Vyahrithi) “Bhuhu” and BECAME SPACE. All that are in the space are in the domain of knowledge. So the space indeed is Sathwa Guna.
It was the turn of Vishnu next. He said to himself “What! This fellow Brahma has created everything. What is there left for me to create? He was a little upset but soon he got himself composed. “Alright” he said, “if I know who this Brahma is, then probably I’ll have a way out.” He then meditated on Brahma. Suddenly he realized that Brahma is static. There is no place else apart from Brahma so Brahma is motionless. He also understood that Brahma has only inside and no outside. He said “I have to create something that has no inside but outside and not static but dynamic in nature.” Then he uttered the vyahrithi “BHUVAHA’ and BECAME TIME. Time occupies no space! Time is motion. Anything that goes in time is lost. When someone is dead we say “kaalamaayittaar”. If space is existence then time is its antithesis. However time as motion causes things to live. You live through the motion of breath, called inhalation and exhalation. You live through the opposing heart function called systole and diastole. You live because of assimilation and dissimilation and so on. Indeed the entire universe functions by the struggle of the opposites (dwandhwam = the motion of the opposites against each other). Thanks to Vishnu the motion or shall we say the motive power this world is protected.
Those that are in motion are difficult to apprehend. You see a young man and some 30 years later you see him but not recognize him. Anything that is subject to Rajas is uncertain. Time is indeed Rajo Guna.
Then it was the turn of Rudra to create. He was indeed baffled at the task before him. He said “I have to do exactly what Vishnu did. I will meditate on them both. Perhaps then I will have a way out.” And so he meditated on both. He found out that both space and time are objects. An object is the one that can be pointed out. Having come to this conclusion he let out the great utterance “SWAHA” and BECAME AHANKARA OR “I”. “I” is the subject as opposed to Space and Time that are objects. Then Rudra went to sleep and the entire world of objects melted into nothing in the darkness of ignorance in his sleep. He is indeed the destroyer! As he woke up again the world of objects got projected into being. He thus revives the creation and sustentation. Thus Ahankara became the cause (and effect) of the world. Ahankara is avidya (ignorance), Ahankara is the causality. Ahankara is thus the Thamo Guna.
(When Mahaperiava said "Ahankaarathai vidu", was he not suggesting to us a way to escape from this samsaara?)
“Ecellent Creation!” exclaimed Maaya. “This creation cannot be sustained if even one of you is absent. You will always be together in this enterprise.” So saying she put them together into a single body. So they became one body with three heads (Trimurthy) or could we say that the creation is like a stool with three legs? Surely you could find everything in sets of three in this creation.
Anyone who knows the creation as God Himself and not as a creation apart from Him indeed becomes immortal.
NOTES ON MY SECOND MUSING
The first Musing highlighted the fact that the thrigunas are the materials of the world by a process of deduction. The second Musing brings to the fore the concept of Maya as the cause.
The following sloka from Dhakshinamurthi Sthothram of Sri Adi Sankara was the inspiration behind this musing.
Bhijasyaantharivaankuro jagadhidham praangnirvikalpam punaha
Maayaa kalpitha desa kaala kalanaa vaichithriya chithreekrutham|
Mayaaviva vijrumbayatyapi mahaayogeeva yaha swachayaa
Thasmai Sri Gurumoorthaye namaidam Sri Dhakshinaamurthaye||
Hari OM,
Anbu
Srimad Devi Bhagavatham - Third Book
Chapter IX
On the characteristics of the Gunas
1-2. Nârada said :-- Father! You have described to me the characteristic of the three qualities; though I have drunk the sweet juice from your lotus like mouth, still I am not quite satisfied. Kindly describe to me, in detail, in due order, how I can recognise clearly the three qualities so that I can get the highest peace of mind.
3. Vyâsa said :-- O King! The Creator of the world, Brahmâ, originated from the Rajo Guna, asked by his high minded son Nârada, began to speak in the following terms.
4. O Nârada! I myself do not possess fully the complete knowledge of the three qualities; but, as far as I know, I am telling that to you.
5. The pure Sattva quality is not found alone to exist anywhere; it manifests itself always, in mixed condition, in combination with the other qualities.
6-9. As a beautiful woman, well decorated with ornaments and endowed with amorous gestures, gives delight, on the one hand, to her husband, father, mother and friends; and, on the other hand, becomes a source of pain and delusion to her rival wives, so the Sattva quality, personified as a beautiful woman, engenders the Sâttvic happiness of the mind to some individual, at one time, and at another time becomes a source of pain to the same individual (or at one and the same time becomes a source of happiness to one and a source of pain to another.) Thus the Rajas or the Tamas quality, personified respectively as a beautiful woman becomes a source of pain or delusion to an individual at one time, and at another time, a source of happiness to the same man. So it is easily seen that one quality cannot remain single; it remains in union with the other qualities.
Note :-- It is very possible that a man, possessing the Sâttvic quality at any time, can be said not to possess only the Sâttvic quality but also the Rajas and the Tamas to a certain degree. At any subsequent time the Rajas might get preponderance, and that man may be in circumstances requiring money or so forth; but, due to his Sattva quality before hand he did not collect money and therefore he feels pain afterwards. So with the Rajas. Or it may be thus :-- Suppose an earning member is Sâttvic. He earns just sufficient to meet his wants. But his family members require more money, for they are Râjasic. Therefore the earning member is happy for his Sâttvic quality; but the other members are unhappy for his Sâttvic quality. A man is, as it were, wedded to the three wives, Sattva, Rajas, and Tamas.
10. O Nârada! When the three qualities remain each in their own real natures, then the effects produced by them also remain always the same; no changes are perceived owing to the difference of time or person. But when they get combined, then each of them produces effects sometimes counter to their natures.
11-13. A young beautiful woman, shy, modest and of sweet qualities, well versed in her religious learning, and full of good behaviour, skilled in love practices and full of sweet sentiments becomes a source of loving delight to her beloved and also a source of pain to her rival wives so each of the three qualities assume no doubt, different aspects according to differences in time and in the nature of the person.
O Nârada! As one woman gives pain and delusion to her rival wives and gives pleasure to her husband and friends, so the Sattva quality, when perverted, gives pain and delusion to the persons.
14-19. As the police sepoys and constables are, on the one hand, delight to the saints, troubled by thieves, and, on the other hand, sources of pain and confusion to the thieves and robbers; again as the heavy shower of rain in a pitch dark night, in the rainy season, when the sky over clouded, and when there are flashes of lightning and thunder, is on the one hand, a source of highest delight to a farmer, who has all seeds and necessary things and implements, and, on the other hand is a source of pain to the unfortunate householder, whose house is not yet completely thatched with grass or who has not been able to collect his beams and grass for necessary roofing, and a source of utter bewildering confusion to the young woman, whose husband is abroad expected back at that time, so the three Gunas produce contrary results when perverted by contact with the remaining Gunas, instead what they would have produced, had they not been perverted so.
20-25. O Child! Again I speak to you of the characteristics of the the Gunas. The Sattva guna is pure, clear, illumining, light (not heavy) white. When the senses, eyes, etc., and the limbs are felt very light (without any heaviness) and the heart and brain clear, when there is dispassion towards the Râjasic and the Tâmasic enjoyments, know then that the Sattva quality has grown in preponderance in a body. When there is a tendency to yawn, when there is rigidity and suppression of the functions of faculties and when one feels drowsiness, consider that the Râjasic quality has gone to excess.
Again, when one seeks after quarrels and goes to another village, one is always restless and ready to fight, when one feels heaviness in body, as if wrapped by a very heavy darkness, when one's limbs and senses are heavy and obscure, when one's mind is vacant, and when one does not like to go to sleep, know that the Tamas has increased too much, Nârada!
26. Nârada said :-- O Father! You have described the different characteristics of the three Gunas; but I cannot understand how they act all in conjunction?
27. As those who are enemies to one another do not work united, so these Gunas, of opposite characteristics, are enemies, as it were, to one another; how can, then, they act in unison? Kindly explain this to me.
28-30. Brahmâ said :-- O Nârada! The three Gunas may be likened to a lamp. As a lamp manifests a certain object, so these three qualities united do manifest or reveal a certain thing. See the wick, oil, and flame are all of different characteristics; though the oil goes against fire, still it unites with the fire. The oil, wick and fire though running against each other, all these united, serve the one common purpose of illumining, revealing a certain object.
31. So, O Nârada! All the three qualities, though of contrary natures, go to prove the same thing.
Nârada said :-- O Son of Satyavatî! The lotus born Brahmâ thus described the three qualities, as born of Prakriti; and they are the causes of this Universe. What I heard of you about the nature of Prakriti, I have now described before you.
32. Vyâsa said :-- O King! What you asked me, I asked before the same to Nârada and he described thus (as I told you above) to me about the characteristics and the effects of the three Gunas in regular order and in detail.
33. O King! Wherever in the S’âstras whatever is said, the essence of all that is this -- that the Highest Energy, the Supreme Force, the Great Goddess who is pervading the Universe, is always with qualities and without qualities, according to the differences in the manifestation. This Supreme Force is to be worshipped with the highest devotion.
34. The Brahmân, the Purusa (the Supporter, the Ultimate Substratum) the Highest Energy considered as the Male Principle though It is Undecaying, Supreme and Full, is still without any desires or emotions. It is not able to accomplish any action (without the help of its inherent force); this Mahâmâyâ, the Supreme Force is doing all the functions, real and unreal, of the universe.
35-37. Brahmâ, Visnu, Rudra, the Sun, Moon, Indra, the twin Asvins, the Vasus, Visvakarmâ, Kuvera, Varuna, Fire, Air, Pûsâ, the Sadânan, and Ganesa all are united with S’akti and can do their respective functions; else they are unable to move themselves. Therefore O king! Know that Supreme Goddess Mahâmâyâ as the cause of this Universe.
38. O Lord of men! You worship this Goddess, perform sacrifices in honour of Her and worship Her with the highest devotion.
39. O king! That Mahâmâyâ is Mahâ Laksmî, She is Mahâ Kâlî, She is Mahâ Sarasvatî; She is the Goddess of all the bhûtas and She is the Cause of all causes.
40. That all peaceful, easily worshipped and the ocean of mercy, when worshipped, fulfills all the desires of Her devotees; what to say, the mere utterance of Her name is sufficient for the granting of the desires.
41. In days of yore Brahmâ, Visnu, Mahes'vara and all the Devas and many other self controlled ascetics worshipped Her to attain liberation.
42. O king! What shall I speak now about Her more than this :-- If one takes Her name even with indistinctness, She grants the desired purposes, even if they are quite unattainable.
43. In the midst of forest, on the sight of tigers and other ferocious animals, if one becoming afraid, cries aloud Her seed mantra (twice) “Ai, Ai” without the Vindu (incorrectly) instead of “Aim, Aim” She grants immediately his desires.
44-45. O best of kings! There is an example of Satyavrata on this point. That the mere utterance of the name of Bhagavatî gives unforeseen results, has been witnessed by us and other high minded Munis. Also in the assembly of the Brâmanas I have heard fully many sages quoting in detail many instances on the above point.
46-47. O king! There was a Brahmân, named Satyavrata, quite illiterate, a thorough block-head. Once he heard the letter “Ai, Ai” being uttered by a pig; and in course of a talk he himself uttered incidentally that letter and thereby became the one of the best Pundits.
N. B. – “Aim” is the seed mantra of Sarasvatî, the Goddess of learning.
48. The Goddess Devî, the Ocean of mercy, hearing the letter “Ai” being pronounced by that Brahmin, became very glad and made him the best of the poets.
Here ends the Ninth Chapter of the 3rd Skandha on the characteristics of the Gunas in S’rîmad Devî Bhâgavatam, the Mahâ Purânam 18,000 verses by Maharshi Veda Vyâsa.
On the characteristics of the Gunas
1-2. Nârada said :-- Father! You have described to me the characteristic of the three qualities; though I have drunk the sweet juice from your lotus like mouth, still I am not quite satisfied. Kindly describe to me, in detail, in due order, how I can recognise clearly the three qualities so that I can get the highest peace of mind.
3. Vyâsa said :-- O King! The Creator of the world, Brahmâ, originated from the Rajo Guna, asked by his high minded son Nârada, began to speak in the following terms.
4. O Nârada! I myself do not possess fully the complete knowledge of the three qualities; but, as far as I know, I am telling that to you.
5. The pure Sattva quality is not found alone to exist anywhere; it manifests itself always, in mixed condition, in combination with the other qualities.
6-9. As a beautiful woman, well decorated with ornaments and endowed with amorous gestures, gives delight, on the one hand, to her husband, father, mother and friends; and, on the other hand, becomes a source of pain and delusion to her rival wives, so the Sattva quality, personified as a beautiful woman, engenders the Sâttvic happiness of the mind to some individual, at one time, and at another time becomes a source of pain to the same individual (or at one and the same time becomes a source of happiness to one and a source of pain to another.) Thus the Rajas or the Tamas quality, personified respectively as a beautiful woman becomes a source of pain or delusion to an individual at one time, and at another time, a source of happiness to the same man. So it is easily seen that one quality cannot remain single; it remains in union with the other qualities.
Note :-- It is very possible that a man, possessing the Sâttvic quality at any time, can be said not to possess only the Sâttvic quality but also the Rajas and the Tamas to a certain degree. At any subsequent time the Rajas might get preponderance, and that man may be in circumstances requiring money or so forth; but, due to his Sattva quality before hand he did not collect money and therefore he feels pain afterwards. So with the Rajas. Or it may be thus :-- Suppose an earning member is Sâttvic. He earns just sufficient to meet his wants. But his family members require more money, for they are Râjasic. Therefore the earning member is happy for his Sâttvic quality; but the other members are unhappy for his Sâttvic quality. A man is, as it were, wedded to the three wives, Sattva, Rajas, and Tamas.
10. O Nârada! When the three qualities remain each in their own real natures, then the effects produced by them also remain always the same; no changes are perceived owing to the difference of time or person. But when they get combined, then each of them produces effects sometimes counter to their natures.
11-13. A young beautiful woman, shy, modest and of sweet qualities, well versed in her religious learning, and full of good behaviour, skilled in love practices and full of sweet sentiments becomes a source of loving delight to her beloved and also a source of pain to her rival wives so each of the three qualities assume no doubt, different aspects according to differences in time and in the nature of the person.
O Nârada! As one woman gives pain and delusion to her rival wives and gives pleasure to her husband and friends, so the Sattva quality, when perverted, gives pain and delusion to the persons.
14-19. As the police sepoys and constables are, on the one hand, delight to the saints, troubled by thieves, and, on the other hand, sources of pain and confusion to the thieves and robbers; again as the heavy shower of rain in a pitch dark night, in the rainy season, when the sky over clouded, and when there are flashes of lightning and thunder, is on the one hand, a source of highest delight to a farmer, who has all seeds and necessary things and implements, and, on the other hand is a source of pain to the unfortunate householder, whose house is not yet completely thatched with grass or who has not been able to collect his beams and grass for necessary roofing, and a source of utter bewildering confusion to the young woman, whose husband is abroad expected back at that time, so the three Gunas produce contrary results when perverted by contact with the remaining Gunas, instead what they would have produced, had they not been perverted so.
20-25. O Child! Again I speak to you of the characteristics of the the Gunas. The Sattva guna is pure, clear, illumining, light (not heavy) white. When the senses, eyes, etc., and the limbs are felt very light (without any heaviness) and the heart and brain clear, when there is dispassion towards the Râjasic and the Tâmasic enjoyments, know then that the Sattva quality has grown in preponderance in a body. When there is a tendency to yawn, when there is rigidity and suppression of the functions of faculties and when one feels drowsiness, consider that the Râjasic quality has gone to excess.
Again, when one seeks after quarrels and goes to another village, one is always restless and ready to fight, when one feels heaviness in body, as if wrapped by a very heavy darkness, when one's limbs and senses are heavy and obscure, when one's mind is vacant, and when one does not like to go to sleep, know that the Tamas has increased too much, Nârada!
26. Nârada said :-- O Father! You have described the different characteristics of the three Gunas; but I cannot understand how they act all in conjunction?
27. As those who are enemies to one another do not work united, so these Gunas, of opposite characteristics, are enemies, as it were, to one another; how can, then, they act in unison? Kindly explain this to me.
28-30. Brahmâ said :-- O Nârada! The three Gunas may be likened to a lamp. As a lamp manifests a certain object, so these three qualities united do manifest or reveal a certain thing. See the wick, oil, and flame are all of different characteristics; though the oil goes against fire, still it unites with the fire. The oil, wick and fire though running against each other, all these united, serve the one common purpose of illumining, revealing a certain object.
31. So, O Nârada! All the three qualities, though of contrary natures, go to prove the same thing.
Nârada said :-- O Son of Satyavatî! The lotus born Brahmâ thus described the three qualities, as born of Prakriti; and they are the causes of this Universe. What I heard of you about the nature of Prakriti, I have now described before you.
32. Vyâsa said :-- O King! What you asked me, I asked before the same to Nârada and he described thus (as I told you above) to me about the characteristics and the effects of the three Gunas in regular order and in detail.
33. O King! Wherever in the S’âstras whatever is said, the essence of all that is this -- that the Highest Energy, the Supreme Force, the Great Goddess who is pervading the Universe, is always with qualities and without qualities, according to the differences in the manifestation. This Supreme Force is to be worshipped with the highest devotion.
34. The Brahmân, the Purusa (the Supporter, the Ultimate Substratum) the Highest Energy considered as the Male Principle though It is Undecaying, Supreme and Full, is still without any desires or emotions. It is not able to accomplish any action (without the help of its inherent force); this Mahâmâyâ, the Supreme Force is doing all the functions, real and unreal, of the universe.
35-37. Brahmâ, Visnu, Rudra, the Sun, Moon, Indra, the twin Asvins, the Vasus, Visvakarmâ, Kuvera, Varuna, Fire, Air, Pûsâ, the Sadânan, and Ganesa all are united with S’akti and can do their respective functions; else they are unable to move themselves. Therefore O king! Know that Supreme Goddess Mahâmâyâ as the cause of this Universe.
38. O Lord of men! You worship this Goddess, perform sacrifices in honour of Her and worship Her with the highest devotion.
39. O king! That Mahâmâyâ is Mahâ Laksmî, She is Mahâ Kâlî, She is Mahâ Sarasvatî; She is the Goddess of all the bhûtas and She is the Cause of all causes.
40. That all peaceful, easily worshipped and the ocean of mercy, when worshipped, fulfills all the desires of Her devotees; what to say, the mere utterance of Her name is sufficient for the granting of the desires.
41. In days of yore Brahmâ, Visnu, Mahes'vara and all the Devas and many other self controlled ascetics worshipped Her to attain liberation.
42. O king! What shall I speak now about Her more than this :-- If one takes Her name even with indistinctness, She grants the desired purposes, even if they are quite unattainable.
43. In the midst of forest, on the sight of tigers and other ferocious animals, if one becoming afraid, cries aloud Her seed mantra (twice) “Ai, Ai” without the Vindu (incorrectly) instead of “Aim, Aim” She grants immediately his desires.
44-45. O best of kings! There is an example of Satyavrata on this point. That the mere utterance of the name of Bhagavatî gives unforeseen results, has been witnessed by us and other high minded Munis. Also in the assembly of the Brâmanas I have heard fully many sages quoting in detail many instances on the above point.
46-47. O king! There was a Brahmân, named Satyavrata, quite illiterate, a thorough block-head. Once he heard the letter “Ai, Ai” being uttered by a pig; and in course of a talk he himself uttered incidentally that letter and thereby became the one of the best Pundits.
N. B. – “Aim” is the seed mantra of Sarasvatî, the Goddess of learning.
48. The Goddess Devî, the Ocean of mercy, hearing the letter “Ai” being pronounced by that Brahmin, became very glad and made him the best of the poets.
Here ends the Ninth Chapter of the 3rd Skandha on the characteristics of the Gunas in S’rîmad Devî Bhâgavatam, the Mahâ Purânam 18,000 verses by Maharshi Veda Vyâsa.
Monday, December 15, 2008
Musings on the Fundamentals of Hinduism
FIRST MUSING
Once Prajapathi went to his father and asked him. "Father, I want to know how you created the Universe". Brahma said, "I am the whole universe. By knowing me you will know the universe." Saying so he disappeared.
• Prajapathi surveyed the creation that consisted of this world, the middle region and the heaven. He brooded over his father's words and said "All I have is this creation before me and if I know the essence of this creation, then I would know my father." So saying he looked at Prithvi, this earth. The earth is dark and could not be seen but for the fire in it. So he discerned that Agni to be the essence of the earth, as but for the Agni the earth will not be important. Prajapathi therefore extracted Agni as the essence of the earth.
• Then he turned his attention a little higher. He saw the space called the Anthariksham or the middle region. There was thunder and lightening, there was so much noise and movement of the manes, the dead ancestors. The noise and motion is indicative of their unease and fear of having lost their dear ones and their restlessness to get back to them. These were possible by the air or Vayu (as one would observe in Vayu’s motion a eerie noise of fear). Prajapathi knew Vayu as the essence of space and extracted it.
• Then he turned his attention higher and looked at Dhyau the heaven. It was bright and in its midst the Sun was shining brilliantly. He knew the Sun or Aadhithya to be the essence of the Heaven and extracted it.
Prajapathi brooded over these three gods - Agni, Vayu and Adhithya.
• As he fixed his attention on Agni, he saw Brahmanas were pouring their oblation on Agni "Saying the Rigvedhic Manthra "Agnimeele Purohitham." He knew that Rigvedha as the essense of Agni and extracted it.
• And he looked at Vayu and saw the Yajur Veda and its Brahmana held Vayu in place and so Prajapathi extracted Yajur Veda as its essence. (The Yajur Veda Brahmanas are essential parts of karma kaanda).
• And Prajapathi turned his attention to Adhithya. The Sun was shining brilliantly because it was chanting Utgitha (OM) and realised that Sama Veda that teaches Utgitha to be the essence of Adhithya and extracted it.
Now Prajapathi brooded over these three Vedas.
• As he brooded over the Rig Veda, he realised that the great utterance, "BHUHU" brought about the Rig Veda and so he extracted Bhu as its essence. (Bhu is also indicative of its future effect the earth, Prithvi).
• Then as be brooded over Yajur Veda and realised that the great utterance "Bhuvaha" brought about the Yajur Veda and extracted Bhuvaha as the essence of Yajur Veda. (Bhuvaha is the praana. Bhuvarlokam is a place where the praanas that have left the bodies get collected).
• As be brooded over the Sama Veda, Prajapathi realised that the great utterance "Swaha" brought about the Sama Veda and and extracted "Swaha" as the essence of Sama Veda. (Swaha is indicative of the Self which is self-luminous. One needs no other light to know one’s own self).
Now Prajapathi was left with these three Vyahrthis (or great utterances) as the essense of all that he has brooded over. Yet he was still nowhere near knowing his father or how he created the universe.
• So he brooded on these three Vyahrthis. He found that the essence of Bhuhu was the Thamasa Guna, and he extracted it. (Thamasa Guna is indicative of darkness, ignorance and needed the light of Agni to be known).
• He found out that the essence of Bhuvaha is the Rajo Guna and extracted it. (Bhuvaha is indicative of the motion of praana represented by Vayu).
• And he found out that the essence of Swaha is the Sathva Guna and extracted it.
And As soon as he had extracted all the three gunas, he found himself enveloped by them and this thrigunas became his upadhi or conditioning and instantly he found himself to be one with his father Brahma. The entire art and scheme of creation was instantly known to Prajapathi as he now found himself to be the entire creation. (The manthra – Bhu swaaha, agnaye idam na mama; Bhuva swaaha vayave idam na mama; Suva swaaha Sooryaayai idam na mama; Bhurbhuvaswa swaaha Prajaapathyai idam na mama should be understood as above).
The three gunas thus pervade the whole universe and Brahman is its support. There is nothing in the universe that is exempt from the play of the gunas. This is the truth. This is the truth.
NOTES ON MY FIRST MUSING:
The curiosity to know the origin of the universe is as old as the human beings so the first person to raise the question has to be Prajapathi son of Brahma. The answer that Brahma gives out is important for it sets out the fundamental nature of the creation viz. that He is the creation. This is unlike the Genesis of the Bible (that remains the basic belief of the Jews, the Christians and the Muslims on creation) where the Creator sets himself as apart from the creation. So here we have two contrasting notions of God and His role.
Secondly the method set out by Prajapathi is the efficient means of extracting the essence and discarding the chaff. Take for example his first extraction. He raised the question: What is it that makes the worlds important. The answer easily came as the Gods that rule the worlds. To give an example, let’s ask the question who made Mauryan dynasty important. The answer easily is Ashoka.
Again the question of is why the Gods are important. Because the Vedas extol them. So Vedas became the essence of the three Gods of the worlds. Why the Vedas are important? Because they were given by the Trimurthis through the utterings called Vyahrithis. So the great Vyahrithis became the essence. Why are the Vyahrithis so important? Because they were brought out by the three Gunas that remained the driving force of the Trimurthis. Without Brahman, the one without a second, nothing exists and so Brahman is the Aathma of all.
(contd.)
Anbesivam
Once Prajapathi went to his father and asked him. "Father, I want to know how you created the Universe". Brahma said, "I am the whole universe. By knowing me you will know the universe." Saying so he disappeared.
• Prajapathi surveyed the creation that consisted of this world, the middle region and the heaven. He brooded over his father's words and said "All I have is this creation before me and if I know the essence of this creation, then I would know my father." So saying he looked at Prithvi, this earth. The earth is dark and could not be seen but for the fire in it. So he discerned that Agni to be the essence of the earth, as but for the Agni the earth will not be important. Prajapathi therefore extracted Agni as the essence of the earth.
• Then he turned his attention a little higher. He saw the space called the Anthariksham or the middle region. There was thunder and lightening, there was so much noise and movement of the manes, the dead ancestors. The noise and motion is indicative of their unease and fear of having lost their dear ones and their restlessness to get back to them. These were possible by the air or Vayu (as one would observe in Vayu’s motion a eerie noise of fear). Prajapathi knew Vayu as the essence of space and extracted it.
• Then he turned his attention higher and looked at Dhyau the heaven. It was bright and in its midst the Sun was shining brilliantly. He knew the Sun or Aadhithya to be the essence of the Heaven and extracted it.
Prajapathi brooded over these three gods - Agni, Vayu and Adhithya.
• As he fixed his attention on Agni, he saw Brahmanas were pouring their oblation on Agni "Saying the Rigvedhic Manthra "Agnimeele Purohitham." He knew that Rigvedha as the essense of Agni and extracted it.
• And he looked at Vayu and saw the Yajur Veda and its Brahmana held Vayu in place and so Prajapathi extracted Yajur Veda as its essence. (The Yajur Veda Brahmanas are essential parts of karma kaanda).
• And Prajapathi turned his attention to Adhithya. The Sun was shining brilliantly because it was chanting Utgitha (OM) and realised that Sama Veda that teaches Utgitha to be the essence of Adhithya and extracted it.
Now Prajapathi brooded over these three Vedas.
• As he brooded over the Rig Veda, he realised that the great utterance, "BHUHU" brought about the Rig Veda and so he extracted Bhu as its essence. (Bhu is also indicative of its future effect the earth, Prithvi).
• Then as be brooded over Yajur Veda and realised that the great utterance "Bhuvaha" brought about the Yajur Veda and extracted Bhuvaha as the essence of Yajur Veda. (Bhuvaha is the praana. Bhuvarlokam is a place where the praanas that have left the bodies get collected).
• As be brooded over the Sama Veda, Prajapathi realised that the great utterance "Swaha" brought about the Sama Veda and and extracted "Swaha" as the essence of Sama Veda. (Swaha is indicative of the Self which is self-luminous. One needs no other light to know one’s own self).
Now Prajapathi was left with these three Vyahrthis (or great utterances) as the essense of all that he has brooded over. Yet he was still nowhere near knowing his father or how he created the universe.
• So he brooded on these three Vyahrthis. He found that the essence of Bhuhu was the Thamasa Guna, and he extracted it. (Thamasa Guna is indicative of darkness, ignorance and needed the light of Agni to be known).
• He found out that the essence of Bhuvaha is the Rajo Guna and extracted it. (Bhuvaha is indicative of the motion of praana represented by Vayu).
• And he found out that the essence of Swaha is the Sathva Guna and extracted it.
And As soon as he had extracted all the three gunas, he found himself enveloped by them and this thrigunas became his upadhi or conditioning and instantly he found himself to be one with his father Brahma. The entire art and scheme of creation was instantly known to Prajapathi as he now found himself to be the entire creation. (The manthra – Bhu swaaha, agnaye idam na mama; Bhuva swaaha vayave idam na mama; Suva swaaha Sooryaayai idam na mama; Bhurbhuvaswa swaaha Prajaapathyai idam na mama should be understood as above).
The three gunas thus pervade the whole universe and Brahman is its support. There is nothing in the universe that is exempt from the play of the gunas. This is the truth. This is the truth.
NOTES ON MY FIRST MUSING:
The curiosity to know the origin of the universe is as old as the human beings so the first person to raise the question has to be Prajapathi son of Brahma. The answer that Brahma gives out is important for it sets out the fundamental nature of the creation viz. that He is the creation. This is unlike the Genesis of the Bible (that remains the basic belief of the Jews, the Christians and the Muslims on creation) where the Creator sets himself as apart from the creation. So here we have two contrasting notions of God and His role.
Secondly the method set out by Prajapathi is the efficient means of extracting the essence and discarding the chaff. Take for example his first extraction. He raised the question: What is it that makes the worlds important. The answer easily came as the Gods that rule the worlds. To give an example, let’s ask the question who made Mauryan dynasty important. The answer easily is Ashoka.
Again the question of is why the Gods are important. Because the Vedas extol them. So Vedas became the essence of the three Gods of the worlds. Why the Vedas are important? Because they were given by the Trimurthis through the utterings called Vyahrithis. So the great Vyahrithis became the essence. Why are the Vyahrithis so important? Because they were brought out by the three Gunas that remained the driving force of the Trimurthis. Without Brahman, the one without a second, nothing exists and so Brahman is the Aathma of all.
(contd.)
Anbesivam
Srimad Devi Bhagavatham - Third Book
Chapter VIII
On the Gunas and their forms
1. Brahmâ said :--O Nârada! I have described to you what you asked me just now about the creation of this universe, etc. Now hear with attention the colour of the three qualities, as well their configuration and how they are seen to exist.
2-3. The Sattva Guna is the source of pleasure and happiness; and when happiness comes, everything seems delightening. When integrity, truthfulness, cleanliness, faith, forgiveness, fortitude, mercy, bashfulness, peace and contentment arise in one's heart, know certainly that there has arisen firmly the Sattva Guna in that man.
4. The colour of the Sattva quality is white; it makes one always like religion, and have faith towards good purposes and discard one's tendencies towards bad objects.
5. The Risis, the seers of truth classify Sraddhâ (faith) under the three headings: Sâttvik, Râjasik and Tâmasik.
6. The quality Rajas is of red colour, wonderful and is not pleasant; it is the source of all troubles; there is no doubt in this.
7-8. The intelligent should understand that Rajas has certainly arisen in him, when his mind is filled with hatred, enmity, quarrelsome feeling, pride, stupification, uneasiness, sleeplessness, want of faith, egoism, vanity and arrogance.
9-11. The quality Tamas is of black colour. From Tamas arises laziness, ignorance, sleep, poverty, fear, quarrels, miserliness, insincerity, anger, aberration of intellect, violent atheism, and finding fault with others. The wise should think that Tamas has overpowered him when the above qualities are found to possess him. When this Tamas quality is attended with the Tâmasî faith, then it becomes the source of pain to others.
12. The well wishers should manifest in themselves the Sattva qualities, control the Râjasic qualities, and destroy the Tâmasic qualities.
13. These three qualities are always found to remain intermingled with another, and each of them has always an inherent tendency to overcome the others; and therefore they are always, as it were, at war with another. They never have a separate existence from one another.
14. Never is found anywhere only one Sattva quality to the exclusion of others, the Rajas and Tamas; similar is the case with the Rajas or Tamas. They remain intermingled and depend on one another.
15. O Nârada! Now hear, in detail, which two qualities remain in twins, knowing which, one is freed from this ocean of the transmigration of existence.
16. I have realised these; therefore you ought not to have any uncertainties on these points. The reality of these is especially felt, when it is really understood and when its effects begin to manifest themselves.
17. O high-minded! No one is able to realise these at once; it requires be heard, and then meditated upon. It also depends on one's natural capability and merits, due to the past actions.
18-21. Suppose one hears of the sacred places of pilgrimages and is filled with the Râjasic devotion. He goes out to those places and sees what he had heard before. There he performs his ablutions, makes offerings and the Râjasic gifts, stays there for some time; but all this he does under the influence of the Râjasic quality. And when he returns home, he finds himself not free from lust, anger, love and hatred; he remains the same that he was before. Therefore, in this case, O Nârada! man hears but he does not realise the purifying effects of those holy places. O best of Munis! And when he does not find any benefit from the holy place of pilgrimage, it is equivalent to his not at all hearing of the place.
22. O best of Munis! The effect of visiting the sacred places of pilgrimages is then said to accrue to any individual, when he becomes freed from his sins, just as the fruit of cultivating fields is then said to occur, when the cultivator gets the ripened harvest out of his labour and enjoys the produce of his fields.
23. O Nârada! Lust, anger, covetousness, delusion, thirst, hatred, love, vanity, malice, jealousy, non-forgiveness, unrest all these indicate that there is sin; and until these are purged out of one's body and mind, man lives in sin. If the visiting of the sacred places of pilgrimages does not enable one to overcome the above passions, then the labours in going to those places are in vain, i.e., those labours merely are the results just as the toil only undergone by the cultivator is his only result, and is not met with any reward when there is no harvest at all.
24-28. Lo! The cultivator takes hard labour to clear his fields and cultivate the hard soil; he then sows the valuable seeds, because this is considered as doing good. Next, in expectation of the harvest, he undergoes a good deal of pains, day and night, to protect his fields and goes down to sleep, in the cold season, in the forest surrounded by tigers and other dangerous animals; but alas! locusts coming eat away and destroy all the crops, to the utter disappointment of the cultivator. All his labours are spent in vain. So, O Nârada! The labour taken by one in going to the holy places yields pains, and pains only, instead of success and happiness.
29-32. When the Sattva quality grows in abundance, as a consequence of reading the Vedânta and the other S'âstras, dispassion comes towards the Râjasic and the Tâmasic qualities and things, and the Sattva quality overpowers the Rajas and Tamas. Similarly when the Râjasic quality grows in abundance, as a natural consequence of greed and avarice, then it overpowers Sattva and Tamas; so, by delusion, when the Tâmasic quality grows in abundance, it overpowers the Sattva and the Râjasic qualities. O Nârada! I will now speak to you, in detail, about the overpowering of these qualities by one another.
33-35. When the Sattva quality grows in preponderance, the mind rests in religious ideas and things; it no more thinks of those external things, the products of the Rajas and Tamas qualities. Rather it wants to enjoy the Sâttvic things; wealth, religious affairs, sacrifices that can be acquired or performed without any trouble. Then that individual yearns after salvation and renounces his pursuits after the Râjasic and Tâmasic objects.
36. Thus, O Nârada! first try to conquer the Rajas and then the Tamas; then the Sattva becomes pure.
37. When the Râjasic quality grows in preponderance, the individual imbibes the Râjasic faith, abandons his own Sanâtan Dharma (settled eternal religion) and practises against his religious instructions.
38. Under the Râjasic propensities, one is eager to amass wealth and enjoy the Râjasic things. The Rajas drives away the Sattva and curbs the Tamas.
39-41. Nârada! So when the Tâmasic quality grows in preponderance, the faith in the Vedas and in the religious S'âstras entirely disappears. Imbibing the Tâmasic faith, the individual squanders away his wealth and is always engaged in quarrels, and party feelings, envy, violence and never enjoys peace. The individual with the Tâmasic quality in excess overpowers the Râjasic and Sâttvic qualities and becomes angry, wicked, and a great cheat and does everything as he likes, without any regard to his superiors.
42. Nârada! Thus you see that, of these three qualities, no one can remain entirely alone, free from the other qualities. These remain always in twos or threes.
43-44. The Sattva can never exist without the Rajas; the Rajas can never exist without the Tamas; and these two qualities can never exist without Tamas. Again Tamas cannot exist without Rajas and Sattva. These qualities act and react always in twos or threes.
45-47. They never exist separately; they live in pairs or threes and are the originators of each other; these qualities are of the nature of procreating things; in other words, Sattva originates the Rajas or Tamas; again the Rajas originates sometimes Sattva and Tamas. Again the Tamas sometimes originates Sattva and Rajas. Thus they generate each other as the earthen pots and earth are their mutual causes.
48-49. Deva Datta, Visnu Mitra, and Yajña Datta these three united perform any action, so these three qualities united reside in the buddhi (intellect) of the Jîvas and generate their sense perceptions.
Just as the husband and wife get into a couple, the qualities get into couples.
50. The Sattva with Rajas forms the couple Rajas Sattva; so Sattva Rajas forms another couple, where the Sattva predominates. So Sattva end Rajas forms each with Tamas the other couples.
51. Nârada said! O Dvaipâyana! Hearing thus about these three qualities from my father, I asked him again these questions.
Thus ends the eighth chapter of the Mahâ Purânam S'rîmad Devî Bhâgavatam containing the description of the Gunas, of 18,000 verses by Maharshi Veda Vyâsa.
(contd.)
On the Gunas and their forms
1. Brahmâ said :--O Nârada! I have described to you what you asked me just now about the creation of this universe, etc. Now hear with attention the colour of the three qualities, as well their configuration and how they are seen to exist.
2-3. The Sattva Guna is the source of pleasure and happiness; and when happiness comes, everything seems delightening. When integrity, truthfulness, cleanliness, faith, forgiveness, fortitude, mercy, bashfulness, peace and contentment arise in one's heart, know certainly that there has arisen firmly the Sattva Guna in that man.
4. The colour of the Sattva quality is white; it makes one always like religion, and have faith towards good purposes and discard one's tendencies towards bad objects.
5. The Risis, the seers of truth classify Sraddhâ (faith) under the three headings: Sâttvik, Râjasik and Tâmasik.
6. The quality Rajas is of red colour, wonderful and is not pleasant; it is the source of all troubles; there is no doubt in this.
7-8. The intelligent should understand that Rajas has certainly arisen in him, when his mind is filled with hatred, enmity, quarrelsome feeling, pride, stupification, uneasiness, sleeplessness, want of faith, egoism, vanity and arrogance.
9-11. The quality Tamas is of black colour. From Tamas arises laziness, ignorance, sleep, poverty, fear, quarrels, miserliness, insincerity, anger, aberration of intellect, violent atheism, and finding fault with others. The wise should think that Tamas has overpowered him when the above qualities are found to possess him. When this Tamas quality is attended with the Tâmasî faith, then it becomes the source of pain to others.
12. The well wishers should manifest in themselves the Sattva qualities, control the Râjasic qualities, and destroy the Tâmasic qualities.
13. These three qualities are always found to remain intermingled with another, and each of them has always an inherent tendency to overcome the others; and therefore they are always, as it were, at war with another. They never have a separate existence from one another.
14. Never is found anywhere only one Sattva quality to the exclusion of others, the Rajas and Tamas; similar is the case with the Rajas or Tamas. They remain intermingled and depend on one another.
15. O Nârada! Now hear, in detail, which two qualities remain in twins, knowing which, one is freed from this ocean of the transmigration of existence.
16. I have realised these; therefore you ought not to have any uncertainties on these points. The reality of these is especially felt, when it is really understood and when its effects begin to manifest themselves.
17. O high-minded! No one is able to realise these at once; it requires be heard, and then meditated upon. It also depends on one's natural capability and merits, due to the past actions.
18-21. Suppose one hears of the sacred places of pilgrimages and is filled with the Râjasic devotion. He goes out to those places and sees what he had heard before. There he performs his ablutions, makes offerings and the Râjasic gifts, stays there for some time; but all this he does under the influence of the Râjasic quality. And when he returns home, he finds himself not free from lust, anger, love and hatred; he remains the same that he was before. Therefore, in this case, O Nârada! man hears but he does not realise the purifying effects of those holy places. O best of Munis! And when he does not find any benefit from the holy place of pilgrimage, it is equivalent to his not at all hearing of the place.
22. O best of Munis! The effect of visiting the sacred places of pilgrimages is then said to accrue to any individual, when he becomes freed from his sins, just as the fruit of cultivating fields is then said to occur, when the cultivator gets the ripened harvest out of his labour and enjoys the produce of his fields.
23. O Nârada! Lust, anger, covetousness, delusion, thirst, hatred, love, vanity, malice, jealousy, non-forgiveness, unrest all these indicate that there is sin; and until these are purged out of one's body and mind, man lives in sin. If the visiting of the sacred places of pilgrimages does not enable one to overcome the above passions, then the labours in going to those places are in vain, i.e., those labours merely are the results just as the toil only undergone by the cultivator is his only result, and is not met with any reward when there is no harvest at all.
24-28. Lo! The cultivator takes hard labour to clear his fields and cultivate the hard soil; he then sows the valuable seeds, because this is considered as doing good. Next, in expectation of the harvest, he undergoes a good deal of pains, day and night, to protect his fields and goes down to sleep, in the cold season, in the forest surrounded by tigers and other dangerous animals; but alas! locusts coming eat away and destroy all the crops, to the utter disappointment of the cultivator. All his labours are spent in vain. So, O Nârada! The labour taken by one in going to the holy places yields pains, and pains only, instead of success and happiness.
29-32. When the Sattva quality grows in abundance, as a consequence of reading the Vedânta and the other S'âstras, dispassion comes towards the Râjasic and the Tâmasic qualities and things, and the Sattva quality overpowers the Rajas and Tamas. Similarly when the Râjasic quality grows in abundance, as a natural consequence of greed and avarice, then it overpowers Sattva and Tamas; so, by delusion, when the Tâmasic quality grows in abundance, it overpowers the Sattva and the Râjasic qualities. O Nârada! I will now speak to you, in detail, about the overpowering of these qualities by one another.
33-35. When the Sattva quality grows in preponderance, the mind rests in religious ideas and things; it no more thinks of those external things, the products of the Rajas and Tamas qualities. Rather it wants to enjoy the Sâttvic things; wealth, religious affairs, sacrifices that can be acquired or performed without any trouble. Then that individual yearns after salvation and renounces his pursuits after the Râjasic and Tâmasic objects.
36. Thus, O Nârada! first try to conquer the Rajas and then the Tamas; then the Sattva becomes pure.
37. When the Râjasic quality grows in preponderance, the individual imbibes the Râjasic faith, abandons his own Sanâtan Dharma (settled eternal religion) and practises against his religious instructions.
38. Under the Râjasic propensities, one is eager to amass wealth and enjoy the Râjasic things. The Rajas drives away the Sattva and curbs the Tamas.
39-41. Nârada! So when the Tâmasic quality grows in preponderance, the faith in the Vedas and in the religious S'âstras entirely disappears. Imbibing the Tâmasic faith, the individual squanders away his wealth and is always engaged in quarrels, and party feelings, envy, violence and never enjoys peace. The individual with the Tâmasic quality in excess overpowers the Râjasic and Sâttvic qualities and becomes angry, wicked, and a great cheat and does everything as he likes, without any regard to his superiors.
42. Nârada! Thus you see that, of these three qualities, no one can remain entirely alone, free from the other qualities. These remain always in twos or threes.
43-44. The Sattva can never exist without the Rajas; the Rajas can never exist without the Tamas; and these two qualities can never exist without Tamas. Again Tamas cannot exist without Rajas and Sattva. These qualities act and react always in twos or threes.
45-47. They never exist separately; they live in pairs or threes and are the originators of each other; these qualities are of the nature of procreating things; in other words, Sattva originates the Rajas or Tamas; again the Rajas originates sometimes Sattva and Tamas. Again the Tamas sometimes originates Sattva and Rajas. Thus they generate each other as the earthen pots and earth are their mutual causes.
48-49. Deva Datta, Visnu Mitra, and Yajña Datta these three united perform any action, so these three qualities united reside in the buddhi (intellect) of the Jîvas and generate their sense perceptions.
Just as the husband and wife get into a couple, the qualities get into couples.
50. The Sattva with Rajas forms the couple Rajas Sattva; so Sattva Rajas forms another couple, where the Sattva predominates. So Sattva end Rajas forms each with Tamas the other couples.
51. Nârada said! O Dvaipâyana! Hearing thus about these three qualities from my father, I asked him again these questions.
Thus ends the eighth chapter of the Mahâ Purânam S'rîmad Devî Bhâgavatam containing the description of the Gunas, of 18,000 verses by Maharshi Veda Vyâsa.
(contd.)
Sunday, September 28, 2008
Srimad Devi Bhagavatham - Third Book
Chapter VII
On the creation and the Tattvas and their presiding deities
1.O Brahmâ said :-- Nârada! Thus we three I, Visnu, and Mahâdeva saw that highly effulgent Goddess: we also saw separately Her attendant goddesses, one after another, that form, as it were, a veil to her? Who were also preeminently grand.
2-3. Vyâsa said :-- O king! Nârada, the foremost of the Munis, hearing thus his father's words, was exceedingly pleased and asked :-- O Grandsire of all the Lokas! Now describe in detail that ancient and indestructible undecaying, unchangeable, eternal Purusa, that is Nirguna (free from Prâkritic qualities) that you have seen and realised.
4. Father! You have seen the S’akti (the Prime Energy) personified the Saguna energy, the Supreme Goddess, having hands and feet; but cannot understand of what kind is that Nirguna S’akti which cannot be seen and which is devoid of all Prâkritic qualities.
O Lotus-born! Be good enough to describe to me the real nature of that Prakriti and Purusa and thus satisfy me.
5-6. O Lord of Creation! I practised severe austerities in the Svetadvîpa (white island), so that I might realise and see the Nirguna Highest Self and the Nirguna S’akti, the Supreme Goddess; I saw there many other Mahatmâs (high class spiritual persons) who attained siddhis (supernatural powers) practise Tapasyâ with their passions and anger conquered. But I did not realise nor did I see anything about that Nirguna Highest Self. Father, I was not despaired; again and again I continued with my ascetic practices; but still I failed.
7. Father, you have been so successful as to see that beautiful S’akti with qualities; I have heard about Her from you, but how and of what sort, is that invisible attributeless energy as well as that Nirguna Purusa. Please narrate and explain all these and satisfy my desires that always reign in my breast.
8. Vyâsa said :-- O King! Thus asked by Nârâda, the Lord of creation, the grandsire of the Lokas, smiled, and began to speak the truth in the following words :--
9. O best of Munis! The form of the Nirguna Purusa (the Supreme Spirit beyond the Prâkritic qualities) cannot exist or be visible; for everything that comes within the range of sight is transitory. How can, then, that Eternal Spirit have form and how can He become visible!
10. O Nârada! The Nirguna Energy or Nirguna Purusa comes not easily within the range of knowledge; but both of them can be realised by the Munis in their meditation in their consciousness.
11. Prakriti and Purusa have no beginning nor end; they can be realised only through faith; those that have no faith can never realise them.
12. Nârada! The universal consciousness, that is felt in all the beings, know that as the Highest Self; the Energy that is universal and is seen always in all the beings, know that as the Highest Self.
13. O blessed one! That Purusa and Prakriti pervade everywhere and exist in all the things; in this Universe nothing can exist without the presence of both of them.
14. Both of them are the highest intelligent self, nirguna (free from all material qualities), without any tinge of impurity, and undecaying. The one form that is a combination of these two is always to be meditated in the heart.
15. What is S’akti (energy) is the Highest Self; what is the Highest Self is the Highest S’akti. O Nârada! Nobody can ascertain the subtle difference between these two.
16. O Nârada! Merely the study of all the S’âstras and the Vedas with their Amgas without renunciation does not enable one to ascertain the difference between these two.
17. O Child! This whole universe, moving and non-moving, comes out of Ahamkâra (egoism). How can one ascertain the above difference even if he tries for one hundred kalpas, unless one frees oneself from Ahamkâra.
18. The Jîvas are Saguna (with qualities), how can the Sagunas see the Nirguna One with their physical eyes? Therefore O Intelligent one! try to see the Saguna (Brahmâ) only within your heart (until you free yourself from the material qualities and thus be fit to realise the Nirguna Brahmâ).
19-20. O best of Munis! If the tongue (organ of taste) and eyes (organ of sight) be affected with over biliousness, the pungent taste and the yellow colour do not appear what it appeared before; so the hearts of Jîvas, overpowered with material qualities, are quite unfit for realisation of the Nirguna Brahmân. O Nârada! That heart again has come out of Ahamkâra; how can then that heart be free from Ahamkâra?
21. Until one becomes able to cut asunder all connections with qualities, the seeing of that Nirguna Brahmâ is impossible. No sooner one is totally free from Ahamkâra, than the Nirguna Brahmâ is at once seen by him within his heart.
22-24. Nârada said :-- O best of the Devas! Ahamkâra is three-fold, Sâtvik, Râjasik and Tâmasik; describe in detail the differences between these three sub-divisions as well the real nature of the Gunas. Also describe to me about that knowledge, knowing which will lead to my salvation. Also describe, in detail, the characteristics of the several Gunas, in due order.
25-26. Brahmâ said :-- O Sinless one! The energy of Ahamkâra is of three kinds :-- Jnâna S’akti, Kriyâ S’akti, and Artha or Dravya S’akti. The power by which knowledge is produced or obtained is the Sâttvic Ahamkâra; the power by which action or activity or motion is produced is the Râjasic Ahamkâra; and that by which the material things or objects of have senses are generated is called the Tâmasic Ahamkâra. O Nârada! thus I described to you, in due order, the threefold Ahamkâra.
27-30. Now I describe to you their merits and workings in detail; hear. Out of the Dravya S’akti of the Tâmasic Ahamkâra come sound, touch, form, taste and smell. From these five qualities, the five Tanmâtrâs or the five subtle-elements (primary atoms) are produced.
Sound is the quality of Âkâ'sa (ether); touch is the quality of Vâyu (Air); the form is the quality of Agni (fire); the taste is the quality of Jala (water); and the smell is the quality of earth.
O Nârada, these ten gross and subtle materials can, when combined, become endowed with power to work out results in the shape of earth, water, fire, etc., and when the Panchîkarana process is combined, the building of the whole cosmos takes place as a natural consequence of the Tâmasa Ahamkâra, endowed with the energy of generating material substances.
31-34. Now hear what are produced by the Râjasic energy. The five organs of hearing, touch, taste, sight, and smell (ears, skin, tongue, eyes and nose) called the five Jñânendriyas (organs of senses); mouth, hands, feet, anus and the organs of generation called the five Karmendriyas (organs of action); and Prâna, Apâna, Vyâna, Samâna, and Udâna, the five Vâyus. The creation out of these fifteen substances is called the Râjasic energy. Nârada! All these organs of senses and actions endowed with the Kriyâ S’akti, called the Karanas and the materials fashioned out of them are called the chidanuvritti or Mâyâ.
35-38. O Nârada! From the S'âttvik Ahamkâra are produced the five presiding rulers of the five internal organs named Dik (quarters), Vâyu, Sun, Varuna, and the twins Asvini Kumâras and the four presiding rulers of the four fold divisions of Antahkarana (Buddhis, manas, Ahamkâra and chitta) named Moon, Brahmâ, Rudra, and Ksetrajña. Thus the above five organs of senses, the five organs of action, the five Vâyus and mind, these sixteen substances are reckoned as the Sâttvic creation.
39-40. O Child! The Highest Self has two forms; one gross and the other subtle. The formless Self; the Consciousness incarnate, as it were, is the first form. The Seers consider this formless self to be the primary cause (the ultimatum) of all this phenomenal cosmos. (This is only for the best qualified Jñânis, not for others).
The Second Form is the Gross Form for the meditation of the second class qualified persons; thus the sages say. This second form of the Supreme Goddess is conditioned by inherent Mâyâ (time, space and causation); this is also divided into gross and subtle, according as it is the outer or inner body of the second form (and the form suited for the meditation of the third class and the second class devotees).
41. My body is called Sûtrâtmâ; I will now tell you the gross body of Brahmân, the Highest Self.
O Nârada! This my body and soul having the nature of a string or thread is called Hiranyagarbha; this is also the gross body of the Paramâtman; therefore the Paramâtman together with the Sûtrâtmâ, should also be worshipped. O Nârada! I will now describe to you the outer gross body of Brahmân, the Highest Self; hear it attentively; if one hears it with faith and devotion, one is sure to get salvation.
42-43. I have mentioned to you before the five subtle elements, called the five Tanmâtrâs; these, now, when the Panchî Karana process is done, are converted into the five gross elements. Now hear what the Panchî Karana process means :--
44-46. Suppose you are to create the gross element of water. Divide into two equal parts the subtle element of water; divide also the other 4 elements into two equal parts respectively. Now set apart the first half of each of the five elements; divide the second half of each of the elements into four equal parts. Mix the first half of each of the elements with each of the fourth part of the other four elements; and you get one gross element. Similarly you get the other four gross elements. For example :-- You want to get the gross element of water :-- With the half of the subtle element (½) of water mix the fourth part, of the halves of the other elements of ether, fire, air and earth; you get the gross element of water and so on. When the five gross elements are thus produced, consciousness then enters into these elements as their presiding deities; next comes the feeling of egoism (I ness) identifying itself with the body thus created out of the five elements. (I am this body and so forth).
47. This great “I”, the great consciousness, creating and considering the Cosmos as its body is called the Bhagavân, Âdideva, Nârâyana or Vâisvanara.
48. When, by the Panchîkarana process, the five gross elements, earth, ether, air, etc., are solidified and get their clear definite forms, one, two, three, four, five, qualities are seen to exist in ether, air, fire, water, and earth, respectively.
49-51. Thus ether has one quality only - that is sound: the air has got two qualities - sound and touch; the fire possesses three qualities - sound, touch, and form; the water has got four qualities - sound, touch, form and taste; the earth has got five qualities - sound, touch, form, taste and smell, and by the various combinations of these five gross elements, is produced this grand Cosmos, the great body of Brahmân.
52. Similarly the sum-total of Jîvâs is produced from the several parts of the whole Brahmânda; these Jîvâs are eighty four lakhs; so the sages say.
Thus ends the Seventh Chapter of the Third Skandha of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses, on the creation and the Tattvas and their presiding Deities.
Note :Of these Jîvâs, those who are the best qualified, the Uttamâdhikâris, are known as the Brahmânas, Jânaghana Tûrîyas, as denoted by Om Hrîm; the middlings have their gross, subtle and causal bodies and are called as Brahmâ Vais'vânara, Sûtra, Hiranyagarbhas; and the third class is known as Vis'va, Taijasa. and Prâjñas and forms the body, as it were, of the Brahmân. There are others also, animals, etc., in the lowest class.
(contd.)
1.O Brahmâ said :-- Nârada! Thus we three I, Visnu, and Mahâdeva saw that highly effulgent Goddess: we also saw separately Her attendant goddesses, one after another, that form, as it were, a veil to her? Who were also preeminently grand.
2-3. Vyâsa said :-- O king! Nârada, the foremost of the Munis, hearing thus his father's words, was exceedingly pleased and asked :-- O Grandsire of all the Lokas! Now describe in detail that ancient and indestructible undecaying, unchangeable, eternal Purusa, that is Nirguna (free from Prâkritic qualities) that you have seen and realised.
4. Father! You have seen the S’akti (the Prime Energy) personified the Saguna energy, the Supreme Goddess, having hands and feet; but cannot understand of what kind is that Nirguna S’akti which cannot be seen and which is devoid of all Prâkritic qualities.
O Lotus-born! Be good enough to describe to me the real nature of that Prakriti and Purusa and thus satisfy me.
5-6. O Lord of Creation! I practised severe austerities in the Svetadvîpa (white island), so that I might realise and see the Nirguna Highest Self and the Nirguna S’akti, the Supreme Goddess; I saw there many other Mahatmâs (high class spiritual persons) who attained siddhis (supernatural powers) practise Tapasyâ with their passions and anger conquered. But I did not realise nor did I see anything about that Nirguna Highest Self. Father, I was not despaired; again and again I continued with my ascetic practices; but still I failed.
7. Father, you have been so successful as to see that beautiful S’akti with qualities; I have heard about Her from you, but how and of what sort, is that invisible attributeless energy as well as that Nirguna Purusa. Please narrate and explain all these and satisfy my desires that always reign in my breast.
8. Vyâsa said :-- O King! Thus asked by Nârâda, the Lord of creation, the grandsire of the Lokas, smiled, and began to speak the truth in the following words :--
9. O best of Munis! The form of the Nirguna Purusa (the Supreme Spirit beyond the Prâkritic qualities) cannot exist or be visible; for everything that comes within the range of sight is transitory. How can, then, that Eternal Spirit have form and how can He become visible!
10. O Nârada! The Nirguna Energy or Nirguna Purusa comes not easily within the range of knowledge; but both of them can be realised by the Munis in their meditation in their consciousness.
11. Prakriti and Purusa have no beginning nor end; they can be realised only through faith; those that have no faith can never realise them.
12. Nârada! The universal consciousness, that is felt in all the beings, know that as the Highest Self; the Energy that is universal and is seen always in all the beings, know that as the Highest Self.
13. O blessed one! That Purusa and Prakriti pervade everywhere and exist in all the things; in this Universe nothing can exist without the presence of both of them.
14. Both of them are the highest intelligent self, nirguna (free from all material qualities), without any tinge of impurity, and undecaying. The one form that is a combination of these two is always to be meditated in the heart.
15. What is S’akti (energy) is the Highest Self; what is the Highest Self is the Highest S’akti. O Nârada! Nobody can ascertain the subtle difference between these two.
16. O Nârada! Merely the study of all the S’âstras and the Vedas with their Amgas without renunciation does not enable one to ascertain the difference between these two.
17. O Child! This whole universe, moving and non-moving, comes out of Ahamkâra (egoism). How can one ascertain the above difference even if he tries for one hundred kalpas, unless one frees oneself from Ahamkâra.
18. The Jîvas are Saguna (with qualities), how can the Sagunas see the Nirguna One with their physical eyes? Therefore O Intelligent one! try to see the Saguna (Brahmâ) only within your heart (until you free yourself from the material qualities and thus be fit to realise the Nirguna Brahmâ).
19-20. O best of Munis! If the tongue (organ of taste) and eyes (organ of sight) be affected with over biliousness, the pungent taste and the yellow colour do not appear what it appeared before; so the hearts of Jîvas, overpowered with material qualities, are quite unfit for realisation of the Nirguna Brahmân. O Nârada! That heart again has come out of Ahamkâra; how can then that heart be free from Ahamkâra?
21. Until one becomes able to cut asunder all connections with qualities, the seeing of that Nirguna Brahmâ is impossible. No sooner one is totally free from Ahamkâra, than the Nirguna Brahmâ is at once seen by him within his heart.
22-24. Nârada said :-- O best of the Devas! Ahamkâra is three-fold, Sâtvik, Râjasik and Tâmasik; describe in detail the differences between these three sub-divisions as well the real nature of the Gunas. Also describe to me about that knowledge, knowing which will lead to my salvation. Also describe, in detail, the characteristics of the several Gunas, in due order.
25-26. Brahmâ said :-- O Sinless one! The energy of Ahamkâra is of three kinds :-- Jnâna S’akti, Kriyâ S’akti, and Artha or Dravya S’akti. The power by which knowledge is produced or obtained is the Sâttvic Ahamkâra; the power by which action or activity or motion is produced is the Râjasic Ahamkâra; and that by which the material things or objects of have senses are generated is called the Tâmasic Ahamkâra. O Nârada! thus I described to you, in due order, the threefold Ahamkâra.
27-30. Now I describe to you their merits and workings in detail; hear. Out of the Dravya S’akti of the Tâmasic Ahamkâra come sound, touch, form, taste and smell. From these five qualities, the five Tanmâtrâs or the five subtle-elements (primary atoms) are produced.
Sound is the quality of Âkâ'sa (ether); touch is the quality of Vâyu (Air); the form is the quality of Agni (fire); the taste is the quality of Jala (water); and the smell is the quality of earth.
O Nârada, these ten gross and subtle materials can, when combined, become endowed with power to work out results in the shape of earth, water, fire, etc., and when the Panchîkarana process is combined, the building of the whole cosmos takes place as a natural consequence of the Tâmasa Ahamkâra, endowed with the energy of generating material substances.
31-34. Now hear what are produced by the Râjasic energy. The five organs of hearing, touch, taste, sight, and smell (ears, skin, tongue, eyes and nose) called the five Jñânendriyas (organs of senses); mouth, hands, feet, anus and the organs of generation called the five Karmendriyas (organs of action); and Prâna, Apâna, Vyâna, Samâna, and Udâna, the five Vâyus. The creation out of these fifteen substances is called the Râjasic energy. Nârada! All these organs of senses and actions endowed with the Kriyâ S’akti, called the Karanas and the materials fashioned out of them are called the chidanuvritti or Mâyâ.
35-38. O Nârada! From the S'âttvik Ahamkâra are produced the five presiding rulers of the five internal organs named Dik (quarters), Vâyu, Sun, Varuna, and the twins Asvini Kumâras and the four presiding rulers of the four fold divisions of Antahkarana (Buddhis, manas, Ahamkâra and chitta) named Moon, Brahmâ, Rudra, and Ksetrajña. Thus the above five organs of senses, the five organs of action, the five Vâyus and mind, these sixteen substances are reckoned as the Sâttvic creation.
39-40. O Child! The Highest Self has two forms; one gross and the other subtle. The formless Self; the Consciousness incarnate, as it were, is the first form. The Seers consider this formless self to be the primary cause (the ultimatum) of all this phenomenal cosmos. (This is only for the best qualified Jñânis, not for others).
The Second Form is the Gross Form for the meditation of the second class qualified persons; thus the sages say. This second form of the Supreme Goddess is conditioned by inherent Mâyâ (time, space and causation); this is also divided into gross and subtle, according as it is the outer or inner body of the second form (and the form suited for the meditation of the third class and the second class devotees).
41. My body is called Sûtrâtmâ; I will now tell you the gross body of Brahmân, the Highest Self.
O Nârada! This my body and soul having the nature of a string or thread is called Hiranyagarbha; this is also the gross body of the Paramâtman; therefore the Paramâtman together with the Sûtrâtmâ, should also be worshipped. O Nârada! I will now describe to you the outer gross body of Brahmân, the Highest Self; hear it attentively; if one hears it with faith and devotion, one is sure to get salvation.
42-43. I have mentioned to you before the five subtle elements, called the five Tanmâtrâs; these, now, when the Panchî Karana process is done, are converted into the five gross elements. Now hear what the Panchî Karana process means :--
44-46. Suppose you are to create the gross element of water. Divide into two equal parts the subtle element of water; divide also the other 4 elements into two equal parts respectively. Now set apart the first half of each of the five elements; divide the second half of each of the elements into four equal parts. Mix the first half of each of the elements with each of the fourth part of the other four elements; and you get one gross element. Similarly you get the other four gross elements. For example :-- You want to get the gross element of water :-- With the half of the subtle element (½) of water mix the fourth part, of the halves of the other elements of ether, fire, air and earth; you get the gross element of water and so on. When the five gross elements are thus produced, consciousness then enters into these elements as their presiding deities; next comes the feeling of egoism (I ness) identifying itself with the body thus created out of the five elements. (I am this body and so forth).
47. This great “I”, the great consciousness, creating and considering the Cosmos as its body is called the Bhagavân, Âdideva, Nârâyana or Vâisvanara.
48. When, by the Panchîkarana process, the five gross elements, earth, ether, air, etc., are solidified and get their clear definite forms, one, two, three, four, five, qualities are seen to exist in ether, air, fire, water, and earth, respectively.
49-51. Thus ether has one quality only - that is sound: the air has got two qualities - sound and touch; the fire possesses three qualities - sound, touch, and form; the water has got four qualities - sound, touch, form and taste; the earth has got five qualities - sound, touch, form, taste and smell, and by the various combinations of these five gross elements, is produced this grand Cosmos, the great body of Brahmân.
52. Similarly the sum-total of Jîvâs is produced from the several parts of the whole Brahmânda; these Jîvâs are eighty four lakhs; so the sages say.
Thus ends the Seventh Chapter of the Third Skandha of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses, on the creation and the Tattvas and their presiding Deities.
Note :Of these Jîvâs, those who are the best qualified, the Uttamâdhikâris, are known as the Brahmânas, Jânaghana Tûrîyas, as denoted by Om Hrîm; the middlings have their gross, subtle and causal bodies and are called as Brahmâ Vais'vânara, Sûtra, Hiranyagarbhas; and the third class is known as Vis'va, Taijasa. and Prâjñas and forms the body, as it were, of the Brahmân. There are others also, animals, etc., in the lowest class.
(contd.)
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