September 27,2013.Day 290. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 7.TEXT :23

Chapter 7. Knowledge of the Absolute

TEXT 23

antavat tu phalam tesam 
tad bhavaty alpa-medhasam 
devan deva-yajo yanti 
mad-bhakta yanti mam api

SYNONYMS

anta-vat tu--limited and emporary; phalam--fruits; tesam--their; tat--that; bhavati--becomes; alpa-medhasam--of those of small intelligence;devan--demigods' planets; deva-yajah--worshipers of demigods; yanti--achieve; mat--My; bhaktah--devotees; yanti--attain; mam--to Me; api--surely.

TRANSLATION

Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.

PURPORT

Some commentators on the Gita say that one who worships a demigod can reach the Supreme Lord, but here it is clearly stated that the worshipers of demigods go to the different planetary systems where various demigods are situated, just as a worshiper of the sun achieves the sun or a worshiper of the demigod of the moon achieves the moon. Similarly, if anyone wants to worship a demigod like Indra, he can attain that particular god's planet. It is not that everyone, regardless of whatever demigod is worshiped, will reach the Supreme Personality of Godhead. That is denied here, for it is clearly stated that the worshipers of the demigods go to different planets in the material world, but the devotee of the Supreme Lord goes directly to the supreme planet of the Personality of Godhead. 
Here the point may be raised that if the demigods are different parts of the body of the Supreme Lord, then the same end should be achieved by worshiping them. However, worshipers of the demigods are less intelligent because they don't know to what part of the body food must be supplied. Some of them are so foolish that they claim that there are many parts and many ways to supply food. This isn't very sanguine. Can anyone supply food to the body through the ears or eyes? They do not know that these demigods are different parts of the universal body of the Supreme Lord, and in their ignorance they believe that each and every demigod is a separate God and a competitor of the Supreme Lord. 
Not only are demigods parts of the Supreme Lord, but ordinary living entities are also. In the Srimad-Bhagavatam it is stated that thebrahmanas are the head of the Supreme Lord, the ksatriyas are the arms, etc., and that all serve different functions. Regardless of the situation, if one knows that both the demigods and himself are part and parcel of the Supreme Lord, his knowledge is perfect. But if he does not understand this, he achieves different planets where the demigods reside. This is not the same destination the devotee reaches. 
The results achieved by the demigods' benedictions are perishable because within this material world the planets, the demigods and their worshipers are all perishable. Therefore it is clearly stated in this verse that all results achieved by worshiping demigods are perishable, and therefore such worship is performed by the less intelligent living entity. Because the pure devotee engaged in Krsna consciousness in devotional service of the Supreme Lord achieves eternal blissful existence that is full of knowledge, his achievements and those of the common worshiper of the demigods are different. The Supreme Lord is unlimited; His favor is unlimited; His mercy is unlimited. Therefore the mercy of the Supreme Lord upon His pure devotees is unlimited.

 

September 26,2013.Day 210 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties

Chapter 22

.  RAma, lakshmaNa travel with vishvamitra to his ritual place

कलापिनौ धनुष् पाणी शोभयानौ दिशो दश |
विश्वामित्रम् महात्मानम् त्रि शीर्षौ इव पन्नगौ |
अनुजग्मतुः अक्षुद्रौ पितामहम् इव अश्विनौ || १-२२-७

7. kalaapinau = with quivers; dhanuS paaNii = bows, in hands; dishaH dasha shobhayaanau = directions, ten, making lambent; a kshudrau analpa ruupa viiryaadi prabhaavaaH = not, with meagre physical and vital impact =- highly dynamic in physiques and spiritedness; tri shiirSau pannagau iva = three, headed, serpents, as with; Rama, Lakshmana; mahaatmaanam vishvamitram = great, souled one, after Vishvamitra; ashvinau pitaamaH iva = the twin Ashwin gods, after Forefather Brahma, as with; anujagmatuH = followed.

Rama and Lakshmana, with two quivers each and two bows in their hands, and making all the ten directions of compass lambent followed Vishvamitra, as if three headed serpents followed Vishvamitra, and with their highly dynamic physiques and spiritedness they look as if like the Ashwin twin gods of unequal charm following Brahma, the Forefather. [1-22-7, 8]

Each one is having two quivers tied on each shoulder. Thus the upper portions of the quivers with feathered shafts, with the tips of arrows inside, are giving a picture of two more heads, on either side of the princes' heads. Thus Rama and Lakshmana are appearing like three headed serpents. That is to say they are too young with the size of their heads equalling the mouth of the quiver.

The meaning of As'vins from as'va a horse, Persian asp, Greek ιππος Latin equus, Welsh *eck, is Horsemen. They were twin deities of whom frequent mention is made in the Vedas and the Indian myths. The As'vins have much in common with the Dioscuri of Greece, and their mythical genealogy seems to indicate that their origin was astronomical. They were, perhaps, at first the morning star and evening star. They are said to be the children of the sun and the nymph As'vin, who is one of the lunar asterisms personified. In the popular mythology they are regarded as the physicians of the Gods. Gorresio/Griffith.

तदा कुशिक पुत्रम् तु धनुष् पाणी स्वलंकृतौ |
बद्ध गोध अंगुलि त्राणौ खड्गवन्तौ महाद्युती || १-२२-८
कुमारौ चारु वपुषौ भ्रातरौ राम लक्ष्मणौ |
अनुयातौ श्रिया दीप्तौ शोभयेताम् अनिन्दितौ || १-२२-९
स्थाणुम् देवम् इव अचिन्त्यम् कुमारौ इव पावकी |

8, 9, 10a. tataH = then; kumaarau = youngsters; chaaru vapuSau = charming, bodied ones; sva lankR^itau = bejewelled ones; dhanuS paaNii = bow, in hands; baddha godha angulii traaNau = tied, leathern, fingers, covers; khadga vantau = swords, having; mahaa dyutii = highly, resplendent ones; shriyaa diiptau = with worth, effulgent; a ninditau = unreprovable ones; bhraatarau = two brothers; Rama; Lakshmana; anuyaatau = going while following; paavakii = birthed by Fire-god; kumaarau iva = sons, like; a chintyam devam = not, thinkable - inscrutable potential, the god - Shiva; shtaaNum iva = Shiva, as with; kushika putram shobhayetaam = Kusi's son [Vishvamitra,] made to shine.

Those two youngsters with charming and bejewelled physiques are handling bows and swords and their fingers have leathern covers. Both the unreprovable brothers Rama and Lakshmana are highly resplendent and effulgent by their worth. While they are following Vishvamitra they looked like the sons of Fire-god, namely Skanda and Vishakha, following the great god with inscrutable potential, namely Shiva, and thus the brothers have made Vishvamitra to shine forth in even pose with god Shiva. [1-22-8, 9, 10a]

The Supreme Being that is resident like an atom. stha Being, aNum atom like. In every mobile or sessile being he is there. Here it is Shiva. Shiva's sons are two, one Ganesha and the other Kumara, of which Kumara is the Army General of Gods. According to Maha Bharata, Kumara is said to have become four in a split-second, known as 1- Skanda, 2- Vishaakha, 3- Shaaka, 4- Naigamesha. Here the first two aspects of Kumara, namely Skanda and Vishaakha, are incorporated in simile to Rama and Lakshmana.

 

 

अध्यर्ध योजनम् गत्वा सरय्वा दक्षिणे तटे | १-२२-१०
रामा इति मधुराम् वाणीम् विश्वामित्रः अभ्यभाषत |

10b, 11a. adhyartha yojanam gatvaa = one and half, yojana on going; sarayvaa daskhiNe taTe = Sarayu river's, southern bank; Vishvamitra; raama iti madhuram vaaNiim = 'oh, Rama', thus, in harmonious, voice; abhya bhaaSata = spoke.

And on going one and half yojana distance Vishvamitra addressed Rama in a harmonious voice calling, 'oh, Rama', on the southern riverbank of Sarayu. [1-22-10b, 11a]

गृहाण वत्स सलिलम् मा भूत् कालस्य पर्ययः || १-२२-११
मंत्र ग्रामम् गृहाण त्वम् बलाम् अतिबलाम् तथा |

11b, 12a. vatsa salilam gR^ihaaNa = my boy, water, you take; tvam tathaa = you, like that; mantra graamam = hymns, group of; balaam atibalaam = bala, atibala hymns; gR^ihaaNa = receive; kaalasya paryayaH maa bhuut = time's, lapse , not, let there be.

" "Take water, my boy, and like that you receive a group of hymns, bala and ati bala from me, and let no time lapse. [1-22-11b, 12a]

Since the Vedic hymns cannot be taught after sunset, now it shall be evening time before sunset, when oblations will be offered at sunset, and hence no time lapse is envisaged. Govindaraja.

न श्रमो न ज्वरो वा ते न रूपस्य विपर्ययः || १-२२-१२
न च सुप्तम् प्रमत्तम् वा धर्ष इष्यन्ति नैरृताः |

12b, 13a. te = to you; shramaH = tiredness; na = not - will not be there; jvaraH vaa na = fever, or, no; ruupasya viparyayaH na = form - personality, misshaping, no; suptam vaa pramattam = sleeping, either, [or] unvigilant; nairR^itaaH = demons; na dharSa iSyanti = not, attack [you.]

"On receiving these hymns neither tiredness nor fever, nor disfiguring of personality can effect you, nor the demons can charge you either you are sleeping or unvigilant. [1-11-12b, 13a]

न बाह्वोः सदृशो वीर्ये पृथिव्याम् अस्ति कश्चन || १-२२-१३
त्रिषु लोकेषु वा राम न भवेत् सदृशः तव |

13b, 14a. Rama; baahvaH viirye = by arms, strength - dexterity; [tava = your]; sadR^ishaH = coequal; kaschana = none; pR^ithivyaam [na] asti = on earth, [is not,] there; triSu lokeshu vaa = in three worlds, either; tava sadR^isha = your, coequal; na bhavet = will not, be there.

"As it is none whosoever on earth can equal you in dexterity, Rama, and by reciting these hymns none can equal you in the three worlds. [1-22-13b, 14a]

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September 26,2013.Day 289. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 7.TEXT :22

Chapter 7. Knowledge of the Absolute

TEXT 22

sa taya sraddhaya yuktas 
tasyaradhanam ihate 
labhate ca tatah kaman 
mayaiva vihitan hi tan

SYNONYMS

sah--he; taya--with that; sraddhaya--with faith; yuktah--endowed;tasya--his; aradhanam--worship; ihate--seeks; labhate--obtains; ca--and; tatah--from which; kaman--desires; maya--by Me; eva--alone;vihitan--regulated; hi--for; tan--those.

TRANSLATION

Endowed with such a faith, he seeks favors of a particular demigod and obtains his desires. But in actuality these benefits are bestowed by Me alone.

PURPORT

The demigods cannot award benedictions to the devotees without the permission of the Supreme Lord. The living entity may forget that everything is the property of the Supreme Lord, but the demigods do not forget. So the worship of demigods and achievement of desired results are not due to the demigods but to the Supreme Personality of Godhead, by arrangement. The less intelligent living entity does not know this, and therefore he foolishly goes to the demigods for some benefit. But the pure devotee, when in need of something, prays only to the Supreme Lord. Asking for material benefit, however, is not a sign of a pure devotee. A living entity goes to the demigods usually because he is mad to fulfill his lust. This happens when something undue is desired by the living entity, and the Lord Himself does not fulfill the desire. In the Caitanya-caritamrta it is said that one who worships the Supreme Lord and at the same time desires material enjoyment is contradictory in his desires. Devotional service of the Supreme Lord and the worship of a demigod cannot be on the same platform because worship of a demigod is material and devotional service to the Supreme Lord is completely spiritual. 
For the living entity who desires to return to Godhead, material desires are impediments. A pure devotee of the Lord is therefore not awarded the material benefits desired by less intelligent living entities who prefer to worship demigods of the material world rather than engage in devotional service of the Supreme Lord.

 

Nomenclature of the Vedas By: Swamini Atmaprajnananda Saraswati

The Vedas are the first and oldest literary documents in the history of humankind that are still in existence. They transcend far beyond their identity as Holy Scriptures. 

Definition of the Vedas 

pratyakshena-anumityä vä yastüpäyo na budhyate |

enam vidanti vedena tasmäd vedasya vedatä ||

 - Säyanäcärya

Säyanäcärya (around CE 1315-1381), the most celebrated commentator on Vedic texts, has defined the Vedas as, ishtapräpti-anishta-parihärayor-alaukikam-upäyam yo grantho vedayati sa vedah, meaning, ‘that which contains the esoteric ways to achieve the desired objects, and to avoid the undesired, is called the Veda.’ Thus, Veda is a source of knowledge of esoteric measure, which cannot be known through any other pramäna i.e. pratyakshya or anumäna. 

Apaurusheyattvam of the Vedas

Apaurusheyattvam of the Vedas is stated in the Vedas itself in RV X.90.9 (Purusha-süktam), which is repeated in SYV XXXI.7 (Purusha-süktam), ), AV XIX.6.13 (Jagad-bijapurusha-süktam), and AV X.7.20 (Sarvädhära-varnana-süktam), and Br.Up-II.4.10 (Yäjnavalkya-Maitreyi-samväda).

The earliest reference about apaurusheyattvam of the Vedas is by Uttara-Mimämsäkära Bädaräyana who has declared the Vedas to be apaurusheya in his sütra - sästrayonitvät (Br.Su.-I.1.3, which is deciphered as sästrasya yonih meaning - Brahman is the source of the sästra i.e. the Vedas, hence it is apaurusheya.(The other meaning is sästra yoni yasya (bahuvrihi) meaning, through which    (sästra), it (Brahman) can be known. 

The Subject Matter of the Vedas 

Unknown   End	Known Means (Charity),  Unknown End (Heaven)	Unknown   Means  (Somayäga),  Unknown End (Heaven)
Known End	Known Means, Known End (not the area of Veda, it’s the area of Science)	Unknown Means ( Putra-kämeshti, Käriri),  Known End ( Child, Rains)
	Known Means	Unknown Means

Swämi Dayänanda Saraswati (b.1930-) founder of Ärsha Vidyä tradition gives the above model in explaining the subject matter of the Veda. 

i) Unknown means, known end – The Veda contains putra-kameshti, which is otherwise unknown, and the result is the birth of a child(ren), which is known/visible. Putra-kameshti is a very expensive ritual, which only a king or a very rich man can perform. Perhaps the Veda designed it as such.

It also tells about the know-how of Käriri, that brings about rains, which is visible. Käriri, unlike Putra-kameshti, is an inexpensive ritual. It is performed even now, and it works. 

ii) Known means, unknown end – The Veda tells about pürta-karmas (altruistic deeds, acts of outreaching activities) that will lead a person to heaven hereafter. Here the charitable action is known, however the promise of heaven is unknown (Heaven is a srutänta, not drshtänta). 

iii) Unknown means, unknown end – The Veda tells about various Somayäga/s that will result in going to heaven and better births hereafter. Here the know-how of Somayäga is unknown except through the Veda, and heaven or better life hereafter is also unknown (It is a matter of sraddhä, at the best).  

iv) Known means, known end – This is not the area/subject-matter of the Veda; it is the area within which science operates. Hence, people’s frantic attempt to prove the Veda as scientific, is their lack of understanding.  

The Vedas as Pramäna

Various Indian Philosophical systems have taken different positions on the Vedas as a valid means of knowledge - pramäna. Philosophical systems that accept the Vedas are known as ästika or orthodox schools; these include Nyäya, Vaiseshika, Sämkhya, Yoga, Pürva-Mimämsä and Uttara-Mimämsä. The term ästika or nästika is not based on acceptance or non-acceptance of god. It is based on whether the school accepts the Vedas as pramäna or not. Thus, of these six systems, although Sämkhya and Pürva-Mimämsä do not accept the existence of Isvara, nevertheless they are considered as ästikasystems. (In Sämkhya’s 25-principle model of Srshtitattva, Isvara is not there. Pürva-Mimämsä contends that performance of karma (rituals) creates its result; there is no need or scope of intervention by an external principle (Isvara). 

In fact, the systems that are directly based upon the Vedas are Pürva-Mimämsä and Uttara-Mimämsä. These two schools accept the Vedas as svatah-pramäna (self-evident means of knowledge). The other four (Nyäya, Vaiseshika, Sämkhya, Yoga) are not directly based on the Vedas, but do accept its testimony, and try to show how their systems are harmonious with the Vedas. 

The philosophical systems that do not accept the authority of the Vedas are – Buddhism, Jainism, the Cärväkas/Cäruväkas - a movement that existed between 600 BCE – CE 1400. They are termed nästikaor heterodox schools. 

Division of the Vedas:

Karma-Kända and Jnäna-Kända

The Vedic literature, as stated before, comprise Rgveda,  Yajurveda,  Sämaveda and  Atharvaveda. Each of these again has four divisions, viz. the Samhitäs, the Brähmanas, the Äranyakas, and the Upanishads. According to Vedic etymologist Yäska, there are only two divisions of the Vedas, i.e. the Samhitäs and the Brähmanas (the Äranyakas forming only a part of the Brähmanas). Äpastamba, one of the most renowned lawgivers of ancient India, also holds the same view as ‘mantra-brähmanayor-veda-nämadheyam’. The Upanishads are mostly different chapters of the Äranyakas, although some Upanishads are in the Brähmana (Prasna, Mundaka, Mändükya Upanishads belong to Gopatha Brähmana  of the  Paippaläda-Säkhä of the Atharvaveda) portions, and one Upanishad in the Samhitä (Isaväsyopanishad is the 40th Chapter of the Sukla Yajurveda Samhitä). 

Based on the subject matter (vishaya), the purpose (prayojanam), and eligibility of the student (adhikäri), the Vedic corpus is divided into two parts called Karma-kända and Jnäna-kända. Two distinct and different philosophical systems developed out of this division, - Pürva-Mimämsä on the Karma-kända, and Uttara-Mimämsä on the Jnäna-kända. Sage Jaimini wrote an analytical text on the Karma-kända portion of the Vedas named Pürvamimämsä-Sütra or Jaimini-Sütra. Subsequently, Bädaräyana wrote Brahmasütra, also known as Uttaramimäàsä-Sütra. The subject of Karmakända is performance of rituals (obligatory as well as optional). The Jnänakända presents the reality of Isvara, the jiva, the jagat, and the equation between them. This division is rather loose, since many Upanishads are placed in the Samhitä and Brähmana portions, as stated earlier. The division as ‘Karmakända’ and ‘Jnänakända’ is not found in any Vedic texts. 

The Veda establishes ‘dharma’ by means of Brähmana texts, and ‘brahmavidyä’ through Upanishads. The chief proponent of the Vedantic movement was Bädaräyana.  

Division of the Vedas:

Samhitäs, Brähmanas, Äranyakas and Upanishads:

The Samhitä (collection) are collection of sacred hymns (süktas) in different metres (Gäyatri, Brhati, Jagati, Anushtubh etc.) and are mostly addressed to various deities. As the Samhitäs are predominantly in verse or metres, they are also known as chandas. There are four Samhitäs, viz.Rgveda-Samhitä, Yajurveda-Samhitä, Sämaveda-Samhitä and Atharvaveda-Samhitä, each of which are again available in several recensions (säkhäs).  

Rgveda contains hymns invoking various deities. Yajus means sacrificial formulae, and Yajurvedaconsists of about two thousand formulae (SYV - 2,086 in exact) in prose for varied rituals. When ritualistic practice developed, people wanted to sing rather than just recite the hymns. This was the origin of Sämaveda. All but 99 of Sämaveda’s (Ränäyaniya Säkhä) 1,875 verses are borrowed fromRgveda. Atharvaveda contain charms and spells chanted to avert calamities and to destroy the enemies. There are around six thousand (5,977 in exact) formulae in Atharvaveda (Saunaka Säkhä), mostly spells against diseases, enemies and evil spirits.  

Various Säkhäs of the Samhitäs

Based on various authorities who expounded the Vedic mantras through the oral tradition, there was large number of Vedic recensions (säkhäs), of which only a few are now extant. In each of the four Vedas, there are different recensions - päthas and päthabhedas or päthäntaras. Each päthäntara, or each version is called a säkhä or recension. The various säkhäs are the branches of the Vedic tree. The branches belong to one of the four Vedas – Rk, Yajus, Säma and Atharva.  

Each säkhä consists of the Samhitä, the Brähmana, and Äranyaka. There may be more süktas in somepäthas than in others. There may also be differences in the order of the mantras. When one speaks ofveda-adhyayana, it refers to Samhitä only. One may bring out the Samhitä of Rgveda and still call itRgveda. The Samhitä is indeed the very basis of a säkhä, its life-breath. The word samhitä means ‘systematised and collected together’. Krshna Dvaipäyana divided the corpus of Vedas into four, and subdivided into säkhäs.  

Number of Säkhäs:

There are differences of opinions as per the number of the säkhäs. The Vishnu Puräna mentions the number of säkhäs to be 1,180. As per Caranavyüha there were 1,133 säkhäs.

Patanjali, the great commentator had mentioned 1,131 ‘säkhäs’ - 21 recensions of Rgveda, 101 recensions of Yajurveda (Sukla-Yajurveda 15, and Krshna Yajurveda 86), 1,000 recensions ofSämaveda, and 9 recensions of the Atharvaveda.  

However, during these 5,000 years and more, many säkhäs have been lost. Out of the 1,131 säkhäs, only thirteen säkhäs (RV-2, +SYV-2, +KYV-4, +SV-3, + AV-2) are preserved in form, content and purity. As per a survey made in 1980, it was estimated that in India and Nepal, there are only 1,750 Vedicpundits and about 650 vidyärthis learning the Vedas through adhyayana.

The Samhitäs of all the four Vedas together have around 20,490 mantras. Rgveda (Säkala) - 10,552;Sukla-Yajurveda - 2,086; Sämaveda (Ranäyaniya) -1,875; and Atharvaveda (Saunaka) - 5,977.

 Swamini Atmaprajnananda Saraswati's Profile

Also known as Swamini

Sannyäsini (Hindu Monk), Advaitin, Vedic and Sanskrit Scholar, Published Author, Researcher, Vedäntäcäryä and Vyäkaranäcaryä (Teacher of Vedänta and Sanskrit). Gurukula studies, Masters and PhD in Sanskrit, MBA (in previous Äshrama). Alumni of XIMB, Ärsha Vidyä Gurukulam, Utkal University, IGNOU. Swämini Ätmaprajnänanda Saraswati is a student-disciple of Swämi Dayänanda Saraswati (b.1930 -), founder of Ärsha Vidyä paramparä - tradition. She is a Dasanämi Sannyäsini of Shankara-Bhagavatpäda order, belonging to Niranjan Akhädä.

She is an Advaita Vedantin and Vedic and Sanskrit Scholar (holding a Ph. D. in Sanskrit). Her other areas of study and research are - Vedic Studies, Temple-Architecture, Buddhism, Bhakti and Sufi Movement in India. (Her other technical degrees are MBA (in Finance and Marketing), and PG Diploma in Journalism, Certificate in Human Rights, which she earned in per previous äshrama).

Her expertise lies in disseminating Advaita Vedanta, and presenting it to the students/readers without any entropy, demystifying it and presenting as a Pramana (a valid means of knowledge). Her decades of gurukula studies and University education (MA and Ph.D) and past coroparte work-experience makes her relate to her students/readers. Although a consummate Advaitin, she handles effortlessly other philosophies. She handles her contenders in Vishishtadvaita, Davita, Acintya Bhedabheda, Atheists, Iconoclast, Christians , Islamic scholars with ease and respect, and wins them over with her intellectual honesty without imposing her views on anyone, winning them overhand, gathering the additional knowledge to her corpus.. She waits for the other person to grow and be ready for Advaita.

 

 

Swämini Ätmaprajnänanda Saraswati is a Vedäntäcäryä and Vyäkaranäcäryä. She teaches Vedänta and Pänini in Ärsha Vidyä Vikäs Kendra at Bhubaneswar. She is the author of two published books -‘Nomenclature of the Vedas’ and ‘Rshikas of the Rgveda.