11 names of Shiva Bhagawan - Name 8: Gangadhara

Gangadhara - He who carries the Ganga

In order to make up for the night I missed, I'm posting an extra name
tonight.

According to the shastras, a King who wishes to be considered a samrat
(emperor) or chakravarti (world-conqueror) must perform the yagna known as
ashvamedha. In this yajna a white horse is sacrificed. But before this
happens it must be led to the borders of the kingdom and allowed to roam
free (accompanied by guards) for a year. The ruler of whichever place the
horse goes must either a.) submit to the wouldbe samrat or b.) fight the
guards. If he wins then the ashvamedha is over. If he loses, he's either
dead or submitting to the samrat.

There was an illustrious king of the chandravamsha, an ancestor of Shri
Rama, called Sagara who wished to perform this ashvamedha. So the horse
was let loose with due ceremony with the 60,000 sons of King Sagara as
its' guards. In Heaven, Indra king of the Devas watched all this with
some dismay. You see Indra is actually just a particular position. One
attains the Devaloka through ones good karma. Once the fruits of those
good deeds have been exhausted, one again falls back to the earthly world.
One of the names of Indra is Shatakratu - the performer of 100 (ashvamedha)
sacrifices. Because He knew that He had only reached that exalted station
by performing 100 ashvamedhas, He was insecure and jealous of anyone else
who undertook that yagna in case they tried to usurp His place. This is
the fate of anyone who relies too excessively on karma. It can provide
great benefits temporarily but it is perishable and unstable. Indradeva
stole away the sacrifical horse of King Sagara and hid it away in the
ashram of Maharshi Kapila in the Patala (underworld.)

The sons of Sagara searched high and low for the missing horse until they
came to know it was in patala. They dug an immense hole down to patala
until they reached the ashram of Maharshi Kapila. On seeing the horse
there, they suspected the Rshi and rushed upon him. But in an instant he
burnt them all to ashes. On learning what had happened, the sorrowful
King Sagara visited the sage and asked him how his sons could be restored
to life. Kapila Maharshi replied that only the water of the Ganga could
restore them. But the Ganga flowed through Heaven. Sagara spent the rest
of his years trying to figure out how this could be accomplished. He had
one more son, Anshumana who also spent his whole life fruitlessly trying
to bring down the Ganga. Anshumana had a son called Dilipa, himself a
great king in his own right but he too was unsuccessful in the family
mission. His son was Bhagiratha who after much austerity was able to
bring down the Ganga from Heaven.

The goddess Ganga however was quite happy flowing through Heaven and not
too pleased about having to come down to the earth. She resolved to come
down but with such force it would drown the earth and everything on it.
But at the last minute, Shiva Bhagawan stepped underneath and caught the
downward torrent in His hair. Wandering about in His matted locks, Ganga
eventually emerged, still a mighty river, but too exhausted to cause any
major damage. As She flowed over the ashes of the dead sons of Sagara,
they were restored to life. (And incidently the big hole they dug filled
up with water and became know as sagara -- the ocean.)

The water of the Ganga is considered pure and holy as one may well believe
of a river which came from Heaven but after being strained through Shiva
Bhagawans hair? One has reason to doubt. Let's face it Shiva Bhagawan is
not the most well-groomed of our pantheon. While most Gods are depicted
as shining with dazzling clothes and golden crowns and ornaments, Shiva
Bhagawan is garlanded with skulls and dressed in animal skins. He is
covered in ash and has the uncut matted locks of a recluse. In fact the
downpouring of the Ganga may have been the first good wash they ever got!
How can we say such a filter has not made the Ganga water impure? In fact
it made it more pure. While external purity may have its' benefits
both from the hygenic and religious points of view, the true purity -- the
kind of purity Shiva Bhagawan posesses -- is the purity of jnana. Don't
let the outward appearance deceive you. It is the association with the
lord of Jnana that makes the Ganga holy.

--
Jaldhar H. Vyas <jaldhar at b...>


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Date: Tue, 20 Feb 2001 17:38:29 +0800
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From: "V.M.Sundaram" <venkataraman at p...>


"Jaldhar H. Vyas" wrote:

> Vastoshpati - Lord of the dwelling

> However it is a little known
> fact that it is actually asking Shiva Bhagawan to go away!

 None of the mantra-s in the rudra-prashna can be interpreted as asking
 shiva to go away. In fact the relevant portion of the mantra is namo
vastupaaya ca. As per the bhaashhya, vaastu is gR^iha-nirmaaNaartha
bhuumiH ; vaastupaH is tatpaalkaH - protector of the vaastu. It is the
propitiation of rudra in his manifestation as vaastu-purushha that is
meant while reciting the namakam, and not asking him to go away !
The other attendant rituals when a vaastu- shaanti is done are meant for
driving away unwanted spirits like bhuuta-preta-pishaca-adi.

> Om Vastoshpataye namah

 I am eager to know where this naama occurs in this form. I do not find it in
the shatarudriiya,or shiva sahasra naama.

 One more question, Jaladharji. How are you choosing the eleven names of shiva
bhagavan ?
 Is it at random or in any particular order
========================================================================
Date: Tue, 20 Feb 2001 06:21:32 -0500 (EST)
Subject: Re: 11 names of Shiva Bhagawan - Name 8: Gangadhara
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From: "Jaldhar H. Vyas" <owner-advaita-l at L...>


On Tue, 20 Feb 2001, Sachin Chavan wrote:

> This does not do much good to the mental image of the Gods.
>

Then perhaps the mental image wasn't too good in the first place.

> It shows them as egoistic and ready to cause harm to others (Indra, Ganga)
> for their own advantage! Where's the godliness then!
>

We are talking about karmadevatas. Their divinity is imperfect because
their means of achieving that divinity is imperfect. Yet that they are
more divine then us sems pretty obvious. How many readers can say they've
brought 60,000 dead people to life? :-)

Brahman pervades everything that exists. Some things like a rock or a
blade of grass are not at all conscious of their divinity. Some like
Shiva Bhagawan or Vishnu Bhagawan are fully aware of it. It follows
that in between there is a wide mix of beings who are only partially
aware. To deny the divinity in them just because it is not perfect is
against advaita vedanta.

> I am always amused by the way we depict our Gods. We first mystify them,

Again be careful of that word "we."

> consider them apart from us (against advaita) and then attribute them the
> same virtues and vices which very much are human! Keep telling these
> stories over ages. Where does this lead on the search of knowledge?
>

It reminds us that power is not the same as knowledge. It reminds us that
attachment to the impermanent, always causes grief, and that maya can
delude even divine beings.

> Do we think that our common man is so ignorant and lacks intelligence that
> can't comprehend the almighty without such names and stories? Why? It seems
> to me, the common man is much more closer to God than we, ones who enjoy
> talking about God and mysticism till the cows come home!

Yet we never hear the "common man" complaining only "we" seem to do so.
Doesn't that tell you something? :-)

--
Jaldhar H. Vyas <jaldhar at b...
========================================================================
Subject: Please do not put the cart before the horse ...
Date: Tue, 20 Feb 2001 19:12:55 +0800
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From: "Jai Simman s/o R. Rangasamy" <owner-advaita-l at L...>


The pastimes of the Lord and the Devatas are never mundane.
To opine as such shows a clear lack of scriptural understanding.
The devatas being personalities of a higher nature, even their seemingly
abominable acts have a higher significance than the paltry types of
mundaners.
And if we are notice in the scriptures, ultimately nothing is bad in them.
They all end in benedictions and mercy and a chance for a higher goal.

Saying that our actions are thrust onto our projection which goes by the
name of
deities is putting the cart before the horse. The Vedanta Sutra 2nd aphorism
clearly states "janmady asya yataha" - the supreme absolute truth is that
from which
everything has emanated. As such, it is because these personalities who are
either direct or
indirect expansions of the supreme,, have these qualities, that these are
reflected by us.
But in them, the qualities have a higher nature and even in their seeming
badness have something
credible and good to offer in the ultimate issue. But being bound by maya to
a great extent,
our attempts to compare them with us, are another example of how degenerate
we become when we seek to
see cheap imitation and not subservience to their instructions.

The sun drinks urine and yet remains pure but if someone uses this as an
analogy to drink urine,
he becomes contaminated. Lord Shiva drinks aalahaala poison and keeps it in
his throat but we take ganja
and spoil our bodies. so there is no basis for comparison. some rascals
claim to be krishna simply by dancing with a million women but let them lift
govardhana hill and then talk !

exalted persons are to be followed but their uncommon acts done as a result
of their being ishvara are not meant for
imitation. we have to get this into our block heads if spiritual advancement
is to be had.

R. Jai Simman
Singapore


----- Original Message -----
From: "Sachin Chavan" <sachin.chavan at A...>
To: <ADVAITA-L at A...>
Sent: Tuesday, February 20, 2001 4:23 PM
Subject: Re: 11 names of Shiva Bhagawan - Name 8: Gangadhara


> This does not do much good to the mental image of the Gods.
>
> It shows them as egoistic and ready to cause harm to others (Indra, Ganga)
> for their own advantage! Where's the godliness then!
>
> I am always amused by the way we depict our Gods. We first mystify them,
> consider them apart from us (against advaita) and then attribute them the
> same virtues and vices which very much are human! Keep telling these
> stories over ages. Where does this lead on the search of knowledge?
>
> Do we think that our common man is so ignorant and lacks intelligence that
> can't comprehend the almighty without such names and stories? Why? It
seems
> to me, the common man is much more closer to God than we, ones who enjoy
> talking about God and mysticism till the cows come home!
>
> Regards
> Sachin
>
>
>
>
>
> "Jaldhar H. Vyas" <jaldhar at b...> (Mailed by: List for advaita
> vedanta as taught by Shri Shankara <ADVAITA-L at b...>)
> 02/20/2001 12:05 AM EST
> Please respond to List for advaita vedanta as taught by Shri Shankara
> <ADVAITA-L at b...>
>
> To: ADVAITA-L at A...
> cc:
> Subject: 11 names of Shiva Bhagawan - Name 8: Gangadhara
>
>
> Gangadhara - He who carries the Ganga
>
> In order to make up for the night I missed, I'm posting an extra name
> tonight.
>
> According to the shastras, a King who wishes to be considered a samrat
> (emperor) or chakravarti (world-conqueror) must perform the yagna known as
> ashvamedha. In this yajna a white horse is sacrificed. But before this
> happens it must be led to the borders of the kingdom and allowed to roam
> free (accompanied by guards) for a year. The ruler of whichever place the
> horse goes must either a.) submit to the wouldbe samrat or b.) fight the
> guards. If he wins then the ashvamedha is over. If he loses, he's either
> dead or submitting to the samrat.
>
> There was an illustrious king of the chandravamsha, an ancestor of Shri
> Rama, called Sagara who wished to perform this ashvamedha. So the horse
> was let loose with due ceremony with the 60,000 sons of King Sagara as
> its' guards. In Heaven, Indra king of the Devas watched all this with
> some dismay. You see Indra is actually just a particular position. One
> attains the Devaloka through ones good karma. Once the fruits of those
> good deeds have been exhausted, one again falls back to the earthly world.
> One of the names of Indra is Shatakratu - the performer of 100
(ashvamedha)
> sacrifices. Because He knew that He had only reached that exalted station
> by performing 100 ashvamedhas, He was insecure and jealous of anyone else
> who undertook that yagna in case they tried to usurp His place. This is
> the fate of anyone who relies too excessively on karma. It can provide
> great benefits temporarily but it is perishable and unstable. Indradeva
> stole away the sacrifical horse of King Sagara and hid it away in the
> ashram of Maharshi Kapila in the Patala (underworld.)
>
> The sons of Sagara searched high and low for the missing horse until they
> came to know it was in patala. They dug an immense hole down to patala
> until they reached the ashram of Maharshi Kapila. On seeing the horse
> there, they suspected the Rshi and rushed upon him. But in an instant he
> burnt them all to ashes. On learning what had happened, the sorrowful
> King Sagara visited the sage and asked him how his sons could be restored
> to life. Kapila Maharshi replied that only the water of the Ganga could
> restore them. But the Ganga flowed through Heaven. Sagara spent the rest
> of his years trying to figure out how this could be accomplished. He had
> one more son, Anshumana who also spent his whole life fruitlessly trying
> to bring down the Ganga. Anshumana had a son called Dilipa, himself a
> great king in his own right but he too was unsuccessful in the family
> mission. His son was Bhagiratha who after much austerity was able to
> bring down the Ganga from Heaven.
>
> The goddess Ganga however was quite happy flowing through Heaven and not
> too pleased about having to come down to the earth. She resolved to come
> down but with such force it would drown the earth and everything on it.
> But at the last minute, Shiva Bhagawan stepped underneath and caught the
> downward torrent in His hair. Wandering about in His matted locks, Ganga
> eventually emerged, still a mighty river, but too exhausted to cause any
> major damage. As She flowed over the ashes of the dead sons of Sagara,
> they were restored to life. (And incidently the big hole they dug filled
> up with water and became know as sagara -- the ocean.)
>
> The water of the Ganga is considered pure and holy as one may well believe
> of a river which came from Heaven but after being strained through Shiva
> Bhagawans hair? One has reason to doubt. Let's face it Shiva Bhagawan is
> not the most well-groomed of our pantheon. While most Gods are depicted
> as shining with dazzling clothes and golden crowns and ornaments, Shiva
> Bhagawan is garlanded with skulls and dressed in animal skins. He is
> covered in ash and has the uncut matted locks of a recluse. In fact the
> downpouring of the Ganga may have been the first good wash they ever got!
> How can we say such a filter has not made the Ganga water impure? In fact
> it made it more pure. While external purity may have its' benefits
> both from the hygenic and religious points of view, the true purity -- the
> kind of purity Shiva Bhagawan posesses -- is the purity of jnana. Don't
> let the outward appearance deceive you. It is the association with the
> lord of Jnana that makes the Ganga holy.
>
> --
> Jaldhar H. Vyas <jaldhar at b...>
>
>
> This message is for the designated recipient only and may contain
> privileged or confidential information. If you have received it in error,
> please notify the sender immediately and delete the original. Any other
> use of the email by you is
========================================================================
Date: Tue, 20 Feb 2001 07:55:00 -0500 (EST)
Subject: Re: 11 names of Shiva Bhagawan - Name 7: Vastoshpati
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From: "Jaldhar H. Vyas" <owner-advaita-l at L...>


On Tue, 20 Feb 2001, V.M.Sundaram wrote:

> None of the mantra-s in the rudra-prashna can be interpreted as asking
> shiva to go away. In fact the relevant portion of the mantra is namo
> vastupaaya ca. As per the bhaashhya, vaastu is gR^iha-nirmaaNaartha
> bhuumiH ; vaastupaH is tatpaalkaH - protector of the vaastu. It is the
> propitiation of rudra in his manifestation as vaastu-purushha that is
> meant while reciting the namakam, and not asking him to go away !
> The other attendant rituals when a vaastu- shaanti is done are meant for
> driving away unwanted spirits like bhuuta-preta-pishaca-adi.
>

Sorry I don't know if the numbering is different in the Krishnayajurveda
version but mantras 54-63 in the Shuklayajurveda version ask the various
bands of Rudras that inhabit the earth to unstring their bows and depart
1000 yojanas away. Uvatacharya (Shayanachrya has not commented on this
shruti or his commentary is not available.) agrees that this is the
literal meaning and the purpose is to clear the ground for the
Agnichayana. This doesn't mean there can't be other meanings too, just
that this is the meaning in the context of the Agnichayana.

> > Om Vastoshpataye namah
>
> I am eager to know where this naama occurs in this form. I do not
> find it in the shatarudriiya,or shiva sahasra naama.
>

It occurs in the Vedas as a surname of Rudra Bhagawan. According to Aptes
dictionary, of Indra too but I don't know about that. In the Paraskara
Grhyasutra (also belonging to Shuklayajurveda) it says offerings should be
made to Rudra Vastoshpati during the Vastupuja.

> One more question, Jaladharji. How are you choosing the eleven names
> of shiva bhagavan ?
> Is it at random or in any particular order ?
>

There's no real plan. Just the names that illustrate some point I think
readers may be interested in and whatever comes to mind as I write.

I'm also doing this for my own personal education. That's why I really
appreciate feedback and corrections if I am wrong about something.

--
Jaldhar H. Vyas <jaldhar at b...
========================================================================
Subject: Why is "Rudra" considered inauspicious?
Date: Wed, 21 Feb 2001 11:37:09 +0530
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From: "Ramkumar N.S.M." <nramkuma at A...>


Namaskaram!

In some of the rituals a typical smartha observes, Rudra is considered
inauspicious(though another name Siva means auspicious). Following are the
instances I know.

1. Whenever a homam is performed with "shatpaatra prayogam" in the end(just
before poornahuti) "jayadayaha" is performed. In it there is a mantram
related to Rudra and after reciting it there is a vaakyam
"apaupasprusya"(which means hands should be washed).

2. When "Rudraabhishekam" is performed, Siva Prasada(i.e., Nirmalyam) is
not taken. That is why we recite vaakyam "uttarataha chandishvaraaya
nirmaalyam visrujya". Even theertam and prasadam of Siva is not taken unless
Siva is accompanied by any other dieties like Vishnu,Ganapati,Paarvati
etc., A typical smartha doesn't have problem because he worships
"panchayatana".

Why is this so? I want to know from the learned members of the
========================================================================
Date: Wed, 21 Feb 2001 19:27:51 +0800
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From: "V.M.Sundaram" <venkataraman at p...>


"Ramkumar N.S.M." wrote:

> Namaskaram!
>
> In some of the rituals a typical smartha observes, Rudra is considered
> inauspicious(though another name Siva means auspicious). Following are the
> instances I know.

 Dear Shri Ramkumar,
 Rudra is conceived as of a fierce aspect (at
first sight) and so
one does everything to avoid his being angry with you. The prayer called rudram

(shatarudriiyam) itself starts with namaste rudra manyave - Oh rudra, I make
my
obeisance to your anger (manyu means anger). It then proceeds to worship his
peaceful and auspicious aspect (shivaa tanuuH).
 There is a belief that taking away anything
that belongs
to rudra ,even by mistake, is bound to invoke His wrath. That is why when you
visit
a Shiva temple, you go to the shrine of candikeshwara and clap your hands before

leaving the temple. This is done to prove (and make sure) that you are not
carrying
away any particle of temple property.
 The same way, after making any aahuti
(oblation) to rudra saying
- rudraaya svaahaa, rudraaya idam na mama - (this is for rudra, it is no longer
mine),
 you wipe your hands with water and make sure no bit of what you offered to
rudra
is sticking to your hand even by mistake. This is done in any homam when aahuti
is made
to rudra .

Regards
V.M.Sundaram



>
>
> 1. Whenever a homam is performed with "shatpaatra prayogam" in the end(just
> before poornahuti) "jayadayaha" is performed. In it there is a mantram
> related to Rudra and after reciting it there is a vaakyam
> "apaupasprusya"(which means hands should be washed).
>
> 2. When "Rudraabhishekam" is performed, Siva Prasada(i.e., Nirmalyam) is
> not taken. That is why we recite vaakyam "uttarataha chandishvaraaya
> nirmaalyam visrujya". Even theertam and prasadam of Siva is not taken unless
> Siva is accompanied by any other dieties like Vishnu,Ganapati,Paarvati
> etc., A typical smartha doesn't have problem because he worships
> "panchayatana".
>
> Why is this so? I want to know from the learned members of the group.
>
> Namaskaram.
>
========================================================================
Date: Wed, 21 Feb 2001 11:44:04 -0500
Subject: Notes on BSB I-i-4-1A
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 Notes on BSB I-i-4-1A

sadaashiva samaarambhaa.n sha~Nkaraachaarya madhyamam.h |
asmadaachaarya paryantaa.n vande guruparamparaam.h ||

I prostrate to the lineage of teachers starting from Lord Shiva who
is ever auspicious and with Bhagavaan Shankara in the middle and all
the way up to my own teacher.

vaatsalya ruupa.n triguNairatiitaM
aananda saandram amalairnidhaanam.h .|
shrii chinmayaananda guro praNiitaM
sadaa bhaje.aha.n tava paada pa~Nkajam.h ||

Who is the very embodiment of motherly affection who is beyond the
three guNa-s, who is full with bliss, and who is the very source of
purity who is the best among the teachers, Shree Chinmayaananda, to
his lotus feet I (sadaa) always prostrate.
---------------------------------------------------
 samanvaya adhyaaya - I
 spashhTa brahma li~Nga vaakya samanvaya paada- i
 samanvaya adhikaraNam.h .
 suutra 1: tat tu samanvayaat.h .

The fourth adhikaraNam also has one suutram. This adhikaraNam is
called samanvaya adhikaraNam based on the suutra tat tu
samanvayaat.h . First the general analysis, then the word analysis
and then the conclusion.

General Analysis - This suutra is the key or important suutra based
on which the entire first chapter containing 134 suutra -s is
developed. This being the fourth suutra , one can consider the rest
of the 130 suutra -s that follow are only an elaboration of this
suutra alone. Based on this suutra only, the first chapter is named
as samanvaya adhyaayaH . The second suutra - janmaad yasya yataH is
the foundation suutra on which the entire Brahmasutra is based. The
entire first chapter is based on this fourth suutra. Thus we find
among the first four suutra -s two very important suutra -s. Thus
according to a tradition if a person cannot study the entire
Brahmasutra, at least one should study the first four suutra -s. The
first four suutra -s put together is known as chatuH-suutrii . There
are many books just dealing with these four suutra -s or
chatuH-suutrii alone. In the third suutra Vyasacharya has mentioned -
shaastra yonitvaat - and we saw two meanings for this - shaastra
kaaraNatvaat and shaastra vishhayatvaat. Of these two, we will be
taking now the second meaning for further development. shaastra
vishhayatvaat means Brahman is the central theme of Vedanta shaastram
.

Now the question is how one can say that Brahman is the central theme
of Vedanta shaastram ? When many topics are discussed in a
shaastram how can one arrive at the central theme or topic among all
the topics that are discussed. Sometimes the central theme is very
evident but often it is not. For example, in Bhagavat Gita, various
topics, karma yoga, bhakti yoga, j~naana yoga are discussed.
Krishna in fact emphasizes while discussing each one as if that
particular yoga is the most important among all others. If so, what
is the central theme of Bhagavat Gita? Normally a shaastra should
have only one central theme and the rest of the topics become
subservient to that theme. If there are more than one theme, then it
is considered as a defect according to miimaa.nsaka -s, and the
defect is called ' vaakya bheda doshhaH '. There is a big
controversy regarding Gita as to what is the central theme - karma
or bhakti or j~naana. Several scholars consider karma is the
central theme while bhakti and j~naanam are subservient (in contrast
to Bhagavatam where bhakti is the central theme). Shree Ramanuja
emphasizes Bhakti as the central theme while karma and j~naanam are
subservient, and Shree Shankara emphasizes j~naanam while the other
two are subservient to j~naanam. If one includes impartially all
the yoga-s, then one can say that yoga shaastra or brahmavidyaa is
the central theme of the Giita. The question that remains is how
does one determine which is the central theme of a given shaastra ?
If author is available or has written a commentary on his own work
then the question can be easily answered. Veda-s being
apaurushheyam the author is not readily available to answer. In all
these cases our acharya-s have pointed that there is one method by
which a central theme can be arrived at. The central theme is the
one that fulfils
one important condition and that is called ' samanvayaH '. It is a
technical term, which will be analyzed in detail when we come to the
word analysis. SamanvayaH means taatparya vishhayatvam or nearest
translation to the word is consistency or a compromised meaning is
'importance'. Next question that arises is how does one know which
theme enjoys the importance. The answer is it is that which fulfills
six factors of proofs called ' shhaD li~Ngaani '. Vyasa says Brahman
is the central theme since it fulfills the six factors of proof. The
general meaning of this suutra is Brahman is the central theme of
Vedanta shaastram because it enjoys the importance ( samanvaya ).

This idea can be presented as anumaana vaakyam - brahma vedaanta
shaastra vishhayaH, samanvayaat , dharmavat . Brahman is the
central theme of the upanishads since it enjoys the samanvaya just
as dharma in the puurvamiimaa.nsaa.

The vishhaya vaakyam (the upanishhaD vaakya on which this suutra is
based on) for this suutra consists of the entire upanishhaD mantra
-s since we are talking about importance of the entire vedaanta
shaastram. This concludes the general analysis of the suutra.

Now the word analysis.

There are three words - tat tu samanvayaat . We have to supply the
fourth word for the completion of the statement and that fourth word
is shaaastrayoni . The complete suutra reads tat tu shaastrayoni
samanvayaat. The meaning is that the Brahman is the subject matter
of Vedanta because it has importance. tat means that - a pronoun
that stands for a noun. Since no other noun is specified here it
refers to whatever noun that was discussed in the three previous
suutra -s is the noun that is being referred to here. That noun is
Brahman since discussion of the three previous suutra-s are centered
on this noun only. In the first suutra Brahman is discussed as an
object of inquiry, in the second suutra discussion was centered on
Brahma lakshaNam that is jagat kaaraNam , and in the third suutra
also we discussed Brahman as shaastra kartaa and hence sarvaj~nam
and sarvashakti. The word tat indicates that Brahman. Hence the
meaning of tat is vichaaryam, jagat kaaraNam , veda kartR^i ,
sarvaj~nam , sarvashakti brahma shaastra vishhayaH. We have to bring
the two words shaastra vishhayaH from the previous suutra - this is
called anuvR^itti . A simple example of anuvR^itti is - Rama went to
temple; Krishna also. Krishna also gives the complete meaning since
we borrow from the previous sentence the words 'went to temple'. In
suutra literature this anuvR^itti is used extensively to shorten the
words. This completes the meaning of the word ' tat '.

The next word is ' tu ' - which for convenience we will explain this
word later, although we are supposed to explain the words in the
order present.

The third word is samanvayaat , because Brahman enjoys the
importance or consistency. How does one prove Brahman enjoys
importance in the shaastra ? It can be proved only if the six
factors or shhaD li~Ngaani , are supporting Brahman alone. Hence
Vyasacharya has to show now using the six factors that Brahman is the
central theme. This method of proving the importance or samanvya by
making use of six factors or shhaD li~Ngaani is called miimaa.nsa or
analysis. shhaD li~NgaiH taatparya nirNayaH miimaa.nsaa.
Vyasacharya is going to do that from the fifth suutra onwards. From
suutra 5 up to suutra 134 Vyasacharya will be proving samanvaya .
Since at the rate the notes are being posted and studied it will take
many months before we complete this section on samanvaya (we started
this series six months ago and we are still at suutra 4), Shankara
and the subcommentators briefly provide the proof here itself
   while
commenting the suutra 4. Following Shankara bhaashhya , we will also
therefore do the brief analysis.

This we will take up from the next post.

********
Notes on Brahmasuutra-s are now stored in a folder and can be accessed at
http://groups.yahoo.com/group/advaitin/files/Notes+on+Brahmasuutra/
for personal study.

Copyright Protection - These notes are copyright protected.
--
K. Sadananda
Code 6323
Naval Research Laboratory
Washington D.C. 20375
Voice (202)767-2117
Fax:(202)767-2623


[Non-text portions of this message have been
========================================================================
Subject: Re: Re: Why is "Rudra" considered inauspicious?
Date: Wed, 21 Feb 2001 23:07:07 +0530
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From: "Ramkumar N.S.M." <nramkuma at A...>


Dear Sri Sundaram,

In all the homams we do, "idam na mama" follows all swaahaakaras
irrespective of the diety we are offering "havis" to. Not only during homa
but even while offering any "daanam" also "idam na mama" is uttered.

Normally in rituals, "apaupasprusya" is said when there is need to
cleanse/purify ones hands. For eg., In the same "Jayadayaha" there is one
verse related to "pitru devatas". Immiediately after reciting this "apaupa
sprusya" is uttered so that inauspiciousness of uttering a pitru mantra is
ended. Even while doing "Punyaham" also, when maarjanam(sprinkling of water)
is done towards dakshina(south, Yamasthanam), an "apaupa spusya" is uttered.

Therefore there is no doubt that rudra is assosciated with
inauspiciousness(atleast in this context).

Namaskaaram,
Ramkumar
----- Original Message -----
From: "V.M.Sundaram" <venkataraman at P...>
To: <ADVAITA-L at L...>
Sent: Wednesday, February 21, 2001 4:57 PM
Subject: Re: Why is "Rudra" considered inauspicious?


> "Ramkumar N.S.M." wrote:
>
> > Namaskaram!
> >
> > In some of the rituals a typical smartha observes, Rudra is considered
> > inauspicious(though another name Siva means auspicious). Following are
the
> > instances I know.
>
> Dear Shri Ramkumar,
> Rudra is conceived as of a fierce
aspect (at
> first sight) and so
> one does everything to avoid his being angry with you. The prayer called
rudram
>
> (shatarudriiyam) itself starts with namaste rudra manyave - Oh rudra, I
make
> my
> obeisance to your anger (manyu means anger). It then proceeds to worship
his
> peaceful and auspicious aspect (shivaa tanuuH).
> There is a belief that taking away
anything
> that belongs
> to rudra ,even by mistake, is bound to invoke His wrath. That is why
when you
> visit
> a Shiva temple, you go to the shrine of candikeshwara and clap your hands
before
>
> leaving the temple. This is done to prove (and make sure) that you are
not
> carrying
> away any particle of temple property.
> The same way, after making any
aahuti
> (oblation) to rudra saying
> - rudraaya svaahaa, rudraaya idam na mama - (this is for rudra, it is no
longer
> mine),
> you wipe your hands with water and make sure no bit of what you offered
to
> rudra
> is sticking to your hand even by mistake. This is done in any homam when
aahuti
> is made
> to rudra .
>
> Regards
> V.M.Sundaram
>
>
>
> >
> >
> > 1. Whenever a homam is performed with "shatpaatra prayogam" in the
end(just
> > before poornahuti) "jayadayaha" is performed. In it there is a mantram
> > related to Rudra and after reciting it there is a vaakyam
> > "apaupasprusya"(which means hands should be washed).
> >
> > 2. When "Rudraabhishekam" is performed, Siva Prasada(i.e., Nirmalyam)
is
> > not taken. That is why we recite vaakyam "uttarataha chandishvaraaya
> > nirmaalyam visrujya". Even theertam and prasadam of Siva is not taken
unless
> > Siva is accompanied by any other dieties like Vishnu,Ganapati,Paarvati
> > etc., A typical smartha doesn't have problem because he worships
> > "panchayatana".
> >
> > Why is this so? I want to know from the learned members of the group.
> >
> > Namaskaram.
> >
========================================================================
Date: Wed, 21 Feb 2001 11:45:29 -0600
Subject: shiva nirmAlyam
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Sender: owner-advaita-l at b...
From: "Ravisankar S. Mayavaram" <msr at c...>


shiva prasadena vinA na buddhiH
shiva prasadena vinA na yuktiH
shiva prasadena vinA na siddhiH
shiva prasadena vinA na muktiH
 - suta samhitA

bhuktvAnna.m muktimApnoti bhaktya shiva nivedita.m |
shiva nirmAlya doShastu prAkR^itAnam katheritaH ||

If you have the text of thethiyur subrahmaNya shAstrigaL's
commentary on saundaryalaharI, read the verse 65'
commentary. author quotes various sources and explains what it
exactly means.

To summarize him, only the first portion of the offering whichis
given to chaNDikeshvara should not be taken. Rest is very
auspicious to consume. If someone says the whole thing is not to
be taken, it merely shows their lack of shiva bhakti.

AUM namaH
========================================================================
Date: Wed, 21 Feb 2001 15:47:38 -0500
Subject: vedasArashivastava - 6, 7
Sender: owner-advaita-l at b...
From: Anand Hudli <anandhudli at h...>


na bhUmirna chApo na vahnirna vAyur-
 na chAkAshamAste na tandrA na nidrA |
na grIShmo na shItaM na desho na veSho
 na yasyAsti mUrtistrimUrtiM tamIDe || 6 ||

He (Shiva) is not earth, not water, not fire, not
air, not space, not lethargy, not sleep, not
heat, not cold; He is not in any place and is
without any dress or form. I praise that Shiva
with three forms (as brahmA the creator, as ViShNu the
maintainer, and as Rudra the destroyer).

This verse brings out the meaning of the upaniShad teaching
"neti neti", and again shows that upAsana (worship) is only
relevant for the saguNa Brahman. The nirguNa brahman cannot
be an object of worship as the saguNa Brahman can be.

The "neti neti" expression that describes the "satyasya satyaM",
ie. Brahman which the Truth of truth, in the bR^ihadAraNyaka
upaniShad has been well explained by Shankara in his commentary
on the same (2.3.6).

A question is raised:

nanu kathaM "neti neti" iti shabdAbhyAM satyasya satyaM
nirdidixitamiti|

How can one wish to describe the Truth of truth through
the two words, "neti neti"?

sarvopAdhivisheShApohena - By denying all qualifiers arising from
upAdhi's, ie. limiting factors,

yasminna kashchidvisheSho .asti nAma vA rUpaM vA karma vA bhedo vA
jAtirvA guNo vA|

(The words "neti neti") indicate something that has no characteristic
such as name, form, action, differentiation, class, or qualities.

...
adhyAropitanAmarUpakarmadvAreNa brahma nirdishyate "viGYAnamAnandaM
brahma", "viGYAnaghana eva brahmAtmA " ityevamAdishabdaiH

Brahman is described by superimposed name, form, and action, as
"Consciousness-Bliss is Brahman", "Full of consciousness only",
"Brahman", "Atman", etc.

yadA punaH svarUpameva nirdidixitaM bhavati nirasta-sarvopAdhi-
visheShaM tadA na shakyate kenachidapi prakAreNa nirdeShTum.h |

However, when one wishes to describe the essence of Brahman, devoid
of all distinguishing features arising from limiting factors, then
it is not possible to describe It (Brahman) with any qualifier.

tadA ayamevAbhyupAyo yaduta prAptanirdeshapratiShedhadvAreNa
"neti neti" iti nirdeshaH |

Then, the only solution is to describe it as "neti neti" (not this,
not this), denying all other descriptions that have been arrived at.

yadA punaH svarUpameva nirdidixitaM bhavati nirasta-sarvopAdhi-
visheShaM tadA na shakyate kenachidapi prakAreNa nirdeShTum.h |

However, when one wishes to describe the essence of Brahman, devoid
of all distinguishing features arising from limiting factors, then
it is not possible to describe It (Brahman) with any qualifier.

tadA ayamevAbhyupAyo yaduta prAptanirdeshapratiShedhadvAreNa
"neti neti" iti nirdeshaH |

Then, the only solution is to describe it as "neti neti" (not this,
not this), denying all other descriptions that have been arrived at.


ajaM shAshvataM kAraNaM kAraNAnAM
 shivaM kevalaM bhAsakaM bhAsakAnAm.h |
turIyaM tamaHpAramAdyantahInaM
 prapadye paraM pAvanaM dvaitahInam.h || 7 ||

I resort to Shiva who is unborn, eternal, the cause of all
causes (the primordial cause), auspicious, the One
(without a second), the luminary of the luminaries,
the fourth state (beyond waking, dream, and sleep states),
beyond ignorance, without a beginning or end, supremely pure,
and without any
========================================================================
Subject: Is it safe enough to pray to Rudra?
Date: Thu, 22 Feb 2001 18:11:58 +0530
MIME-Version: 1.0
Sender: owner-advaita-l at b...
From: owner-advaita-l at L...


Will the learned throw light on this?

We play a cassette on Rudra frequently at our homes. The discussion here on
Rudra makes me wonder if it is right? Please advise.

Regards
Sachin






"V.M.Sundaram" <venkataraman at P...> (Mailed by: List for advaita
vedanta as taught by Shri Shankara <ADVAITA-L at b...>)
02/21/2001 07:27 PM ZE8
Please respond to List for advaita vedanta as taught by Shri Shankara
 <ADVAITA-L at b...>