Post by saidevo on Oct 15, 2012 8:47:10 GMT 5.5
Pages 186-188
7. durgAM saraNamaham prapadye
An evening in Kanchi MaTham.
PeriyavAL: (to me) Just as it occurs oftentimes in the suprabhAta stotra, 'srI venkatesa caraNau saraNam prapadye' (Sri Venkatesa! I stay at Thy feet), does this 'saraNam prapadye' occur in any place on any Deivam (deity) in the Vedas?
Myself: No idea; only PeriyavAL should tell me about it.
PeriyavAL: Vedam says 'saraNam' only to AmbaaL who is the ParAShakti: 'durgAM devIM saraNamaham prapadye'. 'I surrender to Durga who removes all duHkham (sorrow)' is the meaning. To no one else in the Vedam is such 'saraNam' is mentioned. Therefore it is determined that ParAShakti is everything.
8. saptAdeva pramita
For Brahma Sutra (1.3.24), the rare explanation that PeriyavAL gave:
In the (following) vAkyam (assertion) that occurs in the Katopanishad,
angushTa mAtraH purushaH jyotirivaadhUmakaH |
IshAno bhutabhavyasya sa evAdya sa u shvaH
the word IshAna only refers to the paramporuL (Brahman). Therefore, the one referred to in the previous vAkyam as angushTa parimANa (thumb sized) is also the paramAtma. He appears as a drop in the cave of the mind. In the pUrva vAkhyam, the lingam (symbol) that is angushTam is weaker than the sruti. IshAnaH is not the lingam (symbol). It should be taken as the direct pramANam (proof) of Sruti. So, with the sruti that is prabalam (strong), only the lingam that is durbalam (weak) should adjust itself.
This is why, it occurs in the last line of the Bhashyam as 'IshAnasaptasrutereva'.
(I am not able to understand what Paramacharya means in the lines that the angusTam is weaker than the sruti, etc. What does the word sruti mean here? Knowledgeable members may please explain. -- saidevo)
9. sahanAvavatu.
In the Mahagav camp where many vidvAns had assembled in the sabhA, when the sabhA was about to start, PeriyavAL called A.Sivaramakrishna SastrigaL and told him to give the bhASyam (meaning) of the sahanAvavatu mantra. After the SastrigaL finished giving the meaning, PeriyavAL's saMbhASaNaM (conversation):
PeriyavAL: How is this 'mA vidviShAvahai' [The prArthanA (prayer) is that by guru and I should remain without dveSa (hatred) for each other]? Since the guru is a jnAni (enlightened), will dveSa occur to a jnAni for a shiSya (disciple)? If the dveSa is there, how come he is a jnAni? What exactly is in the bhASyam?
Everyone was silent.
PeriyavAL: Bring the pustakam (book) and see.
The book was brought and read: 'Let there be no dveSa arising out of pramAdam between the guru and the shiSya.'
PeriyavAL: Oho? pramAdam is only thinking in a thattukittu (confused) manner (right)? Did the shiSya thattukittu (disciple in confusion) was deluded into thinking that his guru had dveSa towards him? (For) dveSa cannot approach a jnAni who is pUrNam (complete)!
It is not right to even say that the dveSa occured to a jnAni in an unguarded moment! It should only be taken as dveSam being on the side of the shiSya because of his delusion.
'tatra ko moha kah shokah' -- thus the jnAni is the one who has no shoka-moham (sadness and delusion)? Is not the moham the mUla kAraNam (root cause) for dveSam? Can there be a tree without root?
*** *** ***
Note:
1. angushTa mAtraH purushaH jyotirivaadhUmakaH |
IshAno bhutabhavyasya sa evAdya sa u shvaH
-- Katha Upanishad, Iv.13
The thumbsized Purusha, the lord of the past and the future, is like a flame without smoke; He stays the same today and tomorrow. This is verily That.
2. OM sahanAvavatu|
saha nau bhunaktu|
saha vIryaM karavAvahai|
tEjasvinAvadhItamastu mA vidviShAvahai||
OM shAntiH.. shAntiH...shAntiH||
-- Mantra from ‘Bhrugu Valli of Taittariya Upanishad” of the Krishna Yajur Veda
There are five steps in this peace chant:
1. Sahanaavavatu means may we both be protected. The emphasis of this first word is protection.
2. Sahanau bunaktu means may we both be nourished. The emphasis continues to bunaktu, or nourishment.
3. Sahaveryam Karavavahai means may our activity become energetic. The key here is energy.
4. Tejaswi Naava dheeta mastu means let there be radiance.
5. Maa Vid Vishavahai means let there not be hatred.
nvraghuram.blogspot.com/2006/08/mantra-sahanavavatu-part-5.html
3. The intrinsic message of the Gayatri Mantra engulfs a wide gamut of ideals such as what the Isha Upanishad says:
yastu sarvani bhutanyatmanayay vamu
pashyeti sarva bhuteshu ch atmanam tato na
vijugupsate yasiman sarvani
bhutanyatmyvbhdi janatah tatra ko moha kah
shokah eikatva manupashytaha
"He who sees all creatures in himself, himself in all creatures, does not show abhorrence to any one; knowing all beings to be one's own-self and seeing the unity of man-kind, how can there be for him delusions, sufferings and sorrows".
www.koausa.org/Festivals/Yagneopavit/article1.html
Glossary:
moha - m. unconsciousness, bewilderment, perplexity, swoon; error, infatuation, darkness or delusion of mind (ph.), ignorance, folly.
pramAda - m. intoxication RV. MBh.; madness, insanity L.; negligence, carelessness about
prapad - throw one's self down (at a person's feet); f. the forepart of the foot.
suprabhAta - n. a beautiful day-break or morning. n. beautifully illuminated by dawn
vAkya - n. speech, words; statement, deposition (j.); sentence, periphasis (g.).
7. durgAM saraNamaham prapadye
An evening in Kanchi MaTham.
PeriyavAL: (to me) Just as it occurs oftentimes in the suprabhAta stotra, 'srI venkatesa caraNau saraNam prapadye' (Sri Venkatesa! I stay at Thy feet), does this 'saraNam prapadye' occur in any place on any Deivam (deity) in the Vedas?
Myself: No idea; only PeriyavAL should tell me about it.
PeriyavAL: Vedam says 'saraNam' only to AmbaaL who is the ParAShakti: 'durgAM devIM saraNamaham prapadye'. 'I surrender to Durga who removes all duHkham (sorrow)' is the meaning. To no one else in the Vedam is such 'saraNam' is mentioned. Therefore it is determined that ParAShakti is everything.
8. saptAdeva pramita
For Brahma Sutra (1.3.24), the rare explanation that PeriyavAL gave:
In the (following) vAkyam (assertion) that occurs in the Katopanishad,
angushTa mAtraH purushaH jyotirivaadhUmakaH |
IshAno bhutabhavyasya sa evAdya sa u shvaH
the word IshAna only refers to the paramporuL (Brahman). Therefore, the one referred to in the previous vAkyam as angushTa parimANa (thumb sized) is also the paramAtma. He appears as a drop in the cave of the mind. In the pUrva vAkhyam, the lingam (symbol) that is angushTam is weaker than the sruti. IshAnaH is not the lingam (symbol). It should be taken as the direct pramANam (proof) of Sruti. So, with the sruti that is prabalam (strong), only the lingam that is durbalam (weak) should adjust itself.
This is why, it occurs in the last line of the Bhashyam as 'IshAnasaptasrutereva'.
(I am not able to understand what Paramacharya means in the lines that the angusTam is weaker than the sruti, etc. What does the word sruti mean here? Knowledgeable members may please explain. -- saidevo)
9. sahanAvavatu.
In the Mahagav camp where many vidvAns had assembled in the sabhA, when the sabhA was about to start, PeriyavAL called A.Sivaramakrishna SastrigaL and told him to give the bhASyam (meaning) of the sahanAvavatu mantra. After the SastrigaL finished giving the meaning, PeriyavAL's saMbhASaNaM (conversation):
PeriyavAL: How is this 'mA vidviShAvahai' [The prArthanA (prayer) is that by guru and I should remain without dveSa (hatred) for each other]? Since the guru is a jnAni (enlightened), will dveSa occur to a jnAni for a shiSya (disciple)? If the dveSa is there, how come he is a jnAni? What exactly is in the bhASyam?
Everyone was silent.
PeriyavAL: Bring the pustakam (book) and see.
The book was brought and read: 'Let there be no dveSa arising out of pramAdam between the guru and the shiSya.'
PeriyavAL: Oho? pramAdam is only thinking in a thattukittu (confused) manner (right)? Did the shiSya thattukittu (disciple in confusion) was deluded into thinking that his guru had dveSa towards him? (For) dveSa cannot approach a jnAni who is pUrNam (complete)!
It is not right to even say that the dveSa occured to a jnAni in an unguarded moment! It should only be taken as dveSam being on the side of the shiSya because of his delusion.
'tatra ko moha kah shokah' -- thus the jnAni is the one who has no shoka-moham (sadness and delusion)? Is not the moham the mUla kAraNam (root cause) for dveSam? Can there be a tree without root?
*** *** ***
Note:
1. angushTa mAtraH purushaH jyotirivaadhUmakaH |
IshAno bhutabhavyasya sa evAdya sa u shvaH
-- Katha Upanishad, Iv.13
The thumbsized Purusha, the lord of the past and the future, is like a flame without smoke; He stays the same today and tomorrow. This is verily That.
2. OM sahanAvavatu|
saha nau bhunaktu|
saha vIryaM karavAvahai|
tEjasvinAvadhItamastu mA vidviShAvahai||
OM shAntiH.. shAntiH...shAntiH||
-- Mantra from ‘Bhrugu Valli of Taittariya Upanishad” of the Krishna Yajur Veda
There are five steps in this peace chant:
1. Sahanaavavatu means may we both be protected. The emphasis of this first word is protection.
2. Sahanau bunaktu means may we both be nourished. The emphasis continues to bunaktu, or nourishment.
3. Sahaveryam Karavavahai means may our activity become energetic. The key here is energy.
4. Tejaswi Naava dheeta mastu means let there be radiance.
5. Maa Vid Vishavahai means let there not be hatred.
nvraghuram.blogspot.com/2006/08/mantra-sahanavavatu-part-5.html
3. The intrinsic message of the Gayatri Mantra engulfs a wide gamut of ideals such as what the Isha Upanishad says:
yastu sarvani bhutanyatmanayay vamu
pashyeti sarva bhuteshu ch atmanam tato na
vijugupsate yasiman sarvani
bhutanyatmyvbhdi janatah tatra ko moha kah
shokah eikatva manupashytaha
"He who sees all creatures in himself, himself in all creatures, does not show abhorrence to any one; knowing all beings to be one's own-self and seeing the unity of man-kind, how can there be for him delusions, sufferings and sorrows".
www.koausa.org/Festivals/Yagneopavit/article1.html
Glossary:
moha - m. unconsciousness, bewilderment, perplexity, swoon; error, infatuation, darkness or delusion of mind (ph.), ignorance, folly.
pramAda - m. intoxication RV. MBh.; madness, insanity L.; negligence, carelessness about
prapad - throw one's self down (at a person's feet); f. the forepart of the foot.
suprabhAta - n. a beautiful day-break or morning. n. beautifully illuminated by dawn
vAkya - n. speech, words; statement, deposition (j.); sentence, periphasis (g.).