Toronto is celeberating Bhagavan Ramana's 129th Jayanthi on Friday the 26th December 2008 at 4.00 P.M. at "Ramanalayam". 2092, Sixth Line, Oakville, ON L6H 3N2 with Rudraabhishekam, Bajan, Aarathi and Prasadham. Those in the vicinity, please do attend.
Contact Phone No. is 905 849 6005
Sunday, December 21, 2008
Sankara Vijayam has taken place in very great strides in Toronto lately.
After the successful conclusion of the Chandi Homam performed on the 7th and 8th November 2008 by Kanchi Kamakoti Seva Kendra of GTA it was the turn of Sringeri Vidya Bharathi Foundation to inagurate their very beautiful community centre At 84 Brydon Drive, Etobicoke, Ontario M9W 4N6 on a gala two day function held on December 13 and December 14, 2008. I should acknowledge the dedication and tireless efforts on the part of Sri Ravi Subramanian and his wife Ramaa in bringing up this great enterprise.
On the 13th Rudraabhishekam and Sri Rudra Homam were performed. It was preceded by a video conference with Pujyasri Sringeri Acharya and it was followed by lecture by Dr.S.Yegnasubramanian, Chairman, SVBF-USA. On the 14th, the day started off with the scintillating recitation of AruNam by Pandit Balakrishna Sastri followed by Deepa Pooja with Lalitha Sahasranama Laksharchana and Ashtottara Shata Suvasini Pooja. On both days there were Music Concerts in the evening by Ravi Kiran on Chithra Veena and by Bhajans by Sunil Mungee & Party (on the second day).
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.)
Thursday, December 11, 2008
HAPPY KAARTHIGAI TO ALL!
Uthishta uthishta gaangEya uthishta sikivaahana, uthishta karuNaa sindhO thrailokya mangaLam kuru!
sreepaarvathi vadhana padma dhivaakara sreesambOrlalaata nayanOdhbhava raktha varNa
sree hamsavaahana janaardhana vandhaneeya sri suprabhaadhamadhunaa kuru dhandapaanE!
Sree pankchavasthra paramEswara vaamabhaaga alankaara yoshidhavalambana poorNaroopa
gangaasudhapriya varapradha dhaanaseela sri suprabhaathamadhunaa kuru dhandapaanE!
Baalaarka baasa pavanaasana baahulEya brahmasya dharpahara thaarka dhaithyahaarin
omkaara thaara paramEswara poojaneeya sri suprabhaathamadhunaa kuru dhandapaanE!
GnaanaarNavaabhidhasivOthava poorNachandra gnaanaprabhaabi ravi bhaasitha lokamoorthE
sreechootha muktha phala maathungi thathithOthE sri suprabhaathamadhunaa kuru dhandapaanE!
BaalEndhu mouli paramEswara poojakasya padmaasurasya malapaasa vimOchanaaya
kalyaaNadhaana karuNaarNava poorNaroopa sri suprabhaathamadhunaa kuru dhandapaaNE!
Lakshmi nivaasa nayanOdhbhava kanyakaabhyaam valli mahEndra thanayaapari sobhanaaga
srimath sivEgiri varEpi viraajamaana sri suprabhaathamadhunaa kuru dhandapaaNE!
kandharpa dharpahara sundhara dhivyamoorthE mandhaara mukhya bahupushpa supoojithaangrE
mandhasmithEna paripoorNa kripaapradhaana sri suprabhaathamadhunaa kuru dhandapaaNE!
Sindhoora varNa sivabhasma vivEthithaanga dhivyair vichithra navarathna suvarshithaangrE
kaupeena dhandadhara hastha viraajamaana sri suprabhaathamadhunaa kuru dhandapaaNE!
Paadhaaravindha pathitham nija bhakthamasmin bhOgathrayEpi paripoojitha peetavEsin
dharmaartha kaama purushaartha phalapraadhaana sri suprabhaathamadhunaa kuru dhandapaaNE!
Omkaararoopa paridhivya vilaasamoorthE chandraardha rObiparinaatha sadhantha roopa
saththErviyaabi nivarE samanOnmanaantha sri suprabhaathamadhunaa kuru dhandapaaNE!
Praathar nidharsha samayE nijabaala roopa madhyaanna vipra janavEsha suroopadhaarin
saayaanna raaja krithavEsasuyOgiraadhrou sri suprabhaathamadhunaa kuru dhandapaaNE!
KaalathrayEpi thanuthaam karuNaabhivrushta lOkathrayEpi vinuthat thrithathaithya nithyam
thath pathrayopa parinishtabiboothithEya sri suprabhaathamadhunaa kuru dhandapaaNE!
bhkathaadhraboothamaruNaachala naamadhEyam mukthaadhyanEka vividhathpuvitham dhayaaLO
bhakthaadhma soukya varadaththa mahaaprabhO mE sri suprabhaathamadhunaa kuru dhandapaaNE!
Vishvaarthibanjana visaala kulOchanasri kodampurushpa kripayaa pathithaayamahyam
lokOdhdharaaya paramaadbhutha boorimoothE sri suprabhaathamadhunaa kuru dhandapaaNE!
VinaadhandapaaNim nanaathO nanaatha sadhaa dhandapaaNim smaraami smaraami
PrabhO dhandapaanE praseedha praseedha priyam dhandapaaNe prayachcha prayachcha
Aham swami naadhou namaskrithya nithyam thavEvaasridhas sarva kaaryam karOmi
swamEvaasi maamudharaaya pravrtha swamEvaasi sarvamthu karthum cha bhOkthum
sreepaarvathi vadhana padma dhivaakara sreesambOrlalaata nayanOdhbhava raktha varNa
sree hamsavaahana janaardhana vandhaneeya sri suprabhaadhamadhunaa kuru dhandapaanE!
Sree pankchavasthra paramEswara vaamabhaaga alankaara yoshidhavalambana poorNaroopa
gangaasudhapriya varapradha dhaanaseela sri suprabhaathamadhunaa kuru dhandapaanE!
Baalaarka baasa pavanaasana baahulEya brahmasya dharpahara thaarka dhaithyahaarin
omkaara thaara paramEswara poojaneeya sri suprabhaathamadhunaa kuru dhandapaanE!
GnaanaarNavaabhidhasivOthava poorNachandra gnaanaprabhaabi ravi bhaasitha lokamoorthE
sreechootha muktha phala maathungi thathithOthE sri suprabhaathamadhunaa kuru dhandapaanE!
BaalEndhu mouli paramEswara poojakasya padmaasurasya malapaasa vimOchanaaya
kalyaaNadhaana karuNaarNava poorNaroopa sri suprabhaathamadhunaa kuru dhandapaaNE!
Lakshmi nivaasa nayanOdhbhava kanyakaabhyaam valli mahEndra thanayaapari sobhanaaga
srimath sivEgiri varEpi viraajamaana sri suprabhaathamadhunaa kuru dhandapaaNE!
kandharpa dharpahara sundhara dhivyamoorthE mandhaara mukhya bahupushpa supoojithaangrE
mandhasmithEna paripoorNa kripaapradhaana sri suprabhaathamadhunaa kuru dhandapaaNE!
Sindhoora varNa sivabhasma vivEthithaanga dhivyair vichithra navarathna suvarshithaangrE
kaupeena dhandadhara hastha viraajamaana sri suprabhaathamadhunaa kuru dhandapaaNE!
Paadhaaravindha pathitham nija bhakthamasmin bhOgathrayEpi paripoojitha peetavEsin
dharmaartha kaama purushaartha phalapraadhaana sri suprabhaathamadhunaa kuru dhandapaaNE!
Omkaararoopa paridhivya vilaasamoorthE chandraardha rObiparinaatha sadhantha roopa
saththErviyaabi nivarE samanOnmanaantha sri suprabhaathamadhunaa kuru dhandapaaNE!
Praathar nidharsha samayE nijabaala roopa madhyaanna vipra janavEsha suroopadhaarin
saayaanna raaja krithavEsasuyOgiraadhrou sri suprabhaathamadhunaa kuru dhandapaaNE!
KaalathrayEpi thanuthaam karuNaabhivrushta lOkathrayEpi vinuthat thrithathaithya nithyam
thath pathrayopa parinishtabiboothithEya sri suprabhaathamadhunaa kuru dhandapaaNE!
bhkathaadhraboothamaruNaachala naamadhEyam mukthaadhyanEka vividhathpuvitham dhayaaLO
bhakthaadhma soukya varadaththa mahaaprabhO mE sri suprabhaathamadhunaa kuru dhandapaaNE!
Vishvaarthibanjana visaala kulOchanasri kodampurushpa kripayaa pathithaayamahyam
lokOdhdharaaya paramaadbhutha boorimoothE sri suprabhaathamadhunaa kuru dhandapaaNE!
VinaadhandapaaNim nanaathO nanaatha sadhaa dhandapaaNim smaraami smaraami
PrabhO dhandapaanE praseedha praseedha priyam dhandapaaNe prayachcha prayachcha
Aham swami naadhou namaskrithya nithyam thavEvaasridhas sarva kaaryam karOmi
swamEvaasi maamudharaaya pravrtha swamEvaasi sarvamthu karthum cha bhOkthum
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