BhartR^ihari's nItishataka 63

[Anand Hudli]

padmAkaraM dinakaro vikachaM karoti
chandro vikAsayati kairava chakravAlam.h |
nAbhyarthito jaladharo .api jalaM dadAti
santaH svayaM parahite vihitAbhiyogAH ||

The sun (from his very nature) makes the lotus bloom; the moon causes
the collection of kairava (the white lotus) flowers to bloom (at night);
the cloud showers rain even if it is not asked to do so by anybody;
(in the same way) the good apply themselves enthusiastically for the
benefit of others.

Saintly persons take the initiative in helping others with their
wisdom. All we have to do in order to benefit from them is to be in
their proximity! We will automatically be showered with gifts of
lasting value. That is why it is so important to cultivate the company
of such people, sAdhu-saN^ga.

Anand

--
bhava shankara deshikame sharaNam

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>From ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG Sat Jul 15 11:04:16 2000
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Subject: Re: RigVeda and the Indian Systems of Approaches to the One
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Anand Hudli wrote:

> Thanks for the highly informative posts on the R^ig Vedic mantras.

Thanks for kind words.

> I agree
> that the R^ig Vedic mantras can be interpreted from a viewpoint of
> upAsana/dhyAna/yoga.

I think I am being misunderstood here. My interpretation is not from this
limited view-point.

> But I also believe that this is one type of
> interpretation, based on what MadhusUdana sarasvatI says in his
> gItA bhAShya, where the gItA, of course, is treated as the essence of
> the Vedas. The treatment of karma, upAsana/bhakti, and jnAna in the
> gItA directly corresponds to the same in the Vedas. This is the insight
> that MadhusUdana has provided us.

Agreed.

>
>
> R^ig Vedic (saMhitA) mantras represent three viewpoints:
>
> 1. karma-kANDa - this is the standard interpretation given by sAyaNa
>    for the most part, although he never fails to recognize the upAsana
>    and jnAna oriented interpretations wherever appropriate. At this
>    level, the mantras are used to invoke the Gods, for example by the
>    hotR^i in the yajnas.
>
> 2. upAsana-kANDa - upAsana is a broad term that covers not just
>    Yoga/meditation but also bhakti. A couple months ago, I posted a few
>    articles on nIlakaNTha's mantra-rAmAyaNa wherein he has identified
>    the mantras of the R^ig Veda which correspond to the rAmAyaNa. Many
>    of these mantras are filled with bhakti. (I hope to continue the
>    series soon; as always, I am guilty of lethargy.)
>
> 3. jnAna-kANDa - an example of this would be the famous nAsadIya sUkta.
>    sAyaNa's commentary on this is revealing and brings out the full
>    import of the sUkta.

It seems  you talking about different Mantras having different approaches.
My interpretation is a bit different, as indicated below. But I agree in
general.

>
>
> I agree that the R^ig Veda is verily an ocean of treasures; one comes
> up with a pearl everytime one dives into it! As to why Shankara does
> not quote extensively from it seems to be a mystery, but my guess is that
> he wanted to use quotes that are very explicit in their message, with
> one interpretation. Had he used R^ig vedic quotes, he would have had to
> explain why his jnAna-oriented interpretation must be used in preference
> to those that are karma and upAsana based.

Yes, that is my humble explanation also. Had he quoted from RigVeda, first he
would have to explain the quotes themsleves and each quote, instead of a
single mantra would have been complete sukta or a few of them!

> Moreover, the saMhitA is
> considered as belonging to the karma-kANDa by the mImAMsakas, and not as
> VedAnta.

That was a mistake. Or, possibly we have not understood  fully what
puurvamiimaa.msaka said.
An indication of that (giving them benefit of doubt) was indicated in my
posting no. 2

> In order to convince them, he would have had to first show
> that the saMhitA contained jnAna portions too, which would have been
> somewhat tangential to his task.

What I am trying to show is that if RigVeda is interpreted correctly, the
whole Samhita seems to be a basis for various versions of Indian
philosophies, based on the way human mind (at its various levels of
operation) works. Afterall, any philosophical system has to be refered to
human thinking.

> This is my conjecture.

With which I agree generally.

>
>
> Anand
>

Thanks for the comments.
With best wishes to all,
-- Himanshu

--
bhava shankara deshikame sharaNam

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