Saturday, May 10, 2008

Cosmic egg- Nataraja and Chakratthazhwar in unison!

The cosmological form of Brahman is the
central theme of Vedas particularly the Rig Vedas.

The cosmic egg described by texts can be
graphically exhibited in two ways.

One is that of Sudharshana chakra and

another is Nataraja's form!
Artists, sculptors and dancers will tell us

how the form of Nataraja can be inscribed inside a circle

in the form of Sudharshna chakra!!!







The charka is the base.

This chakra must be constructed first

and Nataraja's figure is drawn or sculpted upon it.

In this way only, the accurate proportions

of the image can be obtained.


The popular kOlam we put in our homes,

the 6 edged one with

two congruent triangles placed,

one opposite to the other

is the basic structure inside which

the form of Nataraja is inscribed or drawn!




It will be interesting to note that

this is also the form in which

the image of Chakrathaazhwar is inscribed

The other side of the Chakrathaazhwar is Narasimha.

Yoga Narasimha exactly fits in this Sudharshana charka,

inscribed in the circle.





Thus the basic shape of this universe is like that of a charka.

We know the shape of the galaxies as being circular,

like the disc of the charka , slightly bulging in the centre and tapering in the edges.

The universes must also be circular in shape if we try to construct

a model of the cosmos from Vedic perspectives.




Such a model will have infinite number of universes

revolving in different layers of in the circular orbits.

Such universes stretching vertically one above the other

and stretching laterally one beyond the other.




Only in this kind of formation,

the cosmic egg can be truly infinite and endless.

No one can say where the beginning point of this lies

or where this will end.

But all these will have a central axis,

that is the Lord in whose control,

and for whose pleasure / play

these universes keep on revolving.




In this picture I have shown the circles one above the other.

I request the reader to imagine circles in continuous succession

one above the other

and one beyond another endlessly.


Each circle corresponds to a specific universe that goes about

with a specific set of rules and regulations.

For instance if we say that we are in the circle marked A,

The physical laws applicable throughout the circle

where this universe travels will be the same.

But the same can not said of other circle marked as B.

The set of rules will be different in that cycle.

Because by being larger (in this example) than A,

The length of day- night has to be different

So that adherence to 100 year cycle of Brahma

can be achieved.


Since universes get manifest in only ¼ th of each of circle

(by the principle indicated in Purusha sookhtha and

Gayathri manthra

and also in some tantric siddhanthas)

the rules of ‘ahoratra’ – the day and night to make a cycle,

will have to be different in such a way,

that the Brahma of that circle will complete 100 years in the creation zone.




In this way any number of circles can exist

but all will abide by an axis – which is Brahman,

or Bhagawan or call what you want

and will have the zones marked

that can be easily recognized by Nataraja’s form.



In this picture we see the cross sectional view of the cosmic egg,

better known as Hiranya garbha.

Infinite number of universes are spreading on sides.

‘That” something keeps moving in each of these circles

obeying respective physical and cosmic laws.




Among these, in one circle our universe is moving.

Our current position can be known by the crown of Nataraja.

This marks the first day of Brahma after completion of 50 years of his life.

The entire form of Nataraja fits into the sudharshana charka.

It is Su- dharshna – good or auspicious sight or path.




The Udukkai in the right hand

and Agni in the left hand of Nataraja forms the two arms of the segment

that covers 1/4th of any circle in this formation.

We will see that in the circular formation

nearly half of the distance is without any events!




The semi circle noted by the green line signifies complete amthakaara,

or complete darkness or deluge or non-manifestation.

But particles will keep moving continuously in this formation,

but will be undetectable.

It is like resting time

or sleep time of Brahman in that particular segment.


But activity starts at the point where Nataraja lifts his left leg.

This happens half way in the circle – exactly 180 degrees from point of deluge-

or equivalent of 200 years of the Brahma of that circle.

But things can not just get manifest straight from un-manifest level.


That is indicated by the other two hands of Nataraja.

At about 45 degrees in the ensuing ¼ th of the circle,

the hands of Nataraja depict two mudras,

one Adhomukha (down-ward glance)

and the other in Urdhwa mukha (upward glance)




This shows that the moment of evolution

from unmanifest to manifest starts

at the time Nataraja lifts his leg.

This attracts Shakhi to compete with him!




Shiva and shakthi form a yugma that cap each other –

they form a pair one trying to overpower the other.

The shiva-shakthi combination –

from the puranic narration of copulation in the case of rise of Himalayas

indicates two forces working against each other –

each one trying to suppress the other as a show of power.

This principle when applied at the moment Nataraja raises his leg,

symbolizes the rise from un-mnifest being checked.

This rise will be countered by opposite forces.

So for the next 1/8th duration, there is down-ward glance

depicted by down-ward mudra of Shiva’s left hand.

But Shiva is gaining ground after this duration.

The mudra is Urdhwa mukha staring from just 1/8 of the distance

before the full-fledged creation is to take place.



Inspite of competition from Shakthi,

in checking every move of Nataraja,

Shiva is gaining momentum gradually and lifts his leg to his ear-high!




The sweep in pink colour in the above picture

depicts the sweep or rise from un-manifset to manifest stage.

Shiva’s victory over Shakthi is nothing but

transforming the un manifest universe into manifest universe.

The ear at the level of Damaru in his right hand

is at the point of beginning of creation.


Once that is achieved,

Shakthi loses the competition, for,

it means there is unrestricted march towards manifestation.

She can not and would not stop manifestation in the created worlds.

But her services will be required

whenever Shiva crosses the limits of destruction in the created world.


Her avatars and leelas will have to be made

to keep in check Shiva in the created world,

if he is seen to go beyond a level of non-restoration.

In this model of infinite universes continuously revolving

from manifest to un-manifest

and un-manifest to manifest,

the 1/4th duration is a permanent zone of manifestation

where Vishnu becomes active in sustaining created worlds.


Before and after this he is in ‘ari-thuyil’

on his snake bed in the milky ocean which is nothing but

the vastness of universes.




In between kalpas and manvanthras,

universes pulse into sleep

only to be rejuvenated later.


Visnhu retires to his snake bed on those times too.

But the perpetual wall of deluge is at the place marked by

Nataraja’s left hand holding the agni.




In the picture below, the perpetual wall of fire or deluge

is indicated by the infinitely continuing red line (both vertically and laterally).

The continuing creation by Brahma is indicated in Green

at the point of damaru

in Nataraja’s right hand.



The universes closer to the axis also will have 100 years of Brahma ‘s life

for the manifest zone.

Accordingly , the duration of day and night will be different.

But the physical laws governing one set of circle

can not be applicable to the other.




From the above descriptioins,

we infer that the shape of this egg is fixed.

But the size is infinite.

But at any particular cycle of universe,

what is existent as manifested

is 1/4th of the entire path at that moment of time and space.


I bring in space here, because it seems as the universe swells in size

(because it is brihat),

the corresponding unmanifest area also swells

to maintain this 1:3 proportion.

For universes far beyond our realm

there will be corresponding swell in the duration

of days so that the Brahma of that realm will live for 100 years

in their reckoning.



Like this, similar layers of circular paths of universes in the ratio

of 1:3 exist in infinite numbers.

There seems to exist no outer boundary.


The form Nataraja is therefore the entire area of both unmanifested

and manifested worlds.




12 comments:

ஜீவா (Jeeva Venkataraman) said...

Thanks for the post Madam.
Have not read it fully yet, but will do that.
BTW, i had a thought and wanted to check with you if there is a comparison between the circles you have described and that of the koshas or the inner sheaths!
Thanks again,
Jeeva

jayasree said...

Dear Jeeva,
Yes there are philosophical explanations. Some are available in Upanishads. I didnt include those explanations in this post. I will write them separately.
The current post is my inference from texts of what could be the nature of the cosmos and the way it behaves.

I will continue in a future post about the possibilities inferred from such a cosmos on the existence of aliens in our system and what would happen to Released souls and where the realm of Vaikuntha exists.

Sri Rama said...

Mam,

Was there an article which explains "I will continue in a future post about the possibilities inferred from such a cosmos on the existence of aliens in our system and what would happen to Released souls and where the realm of Vaikuntha exists."

I am more interested to find out what would happen to Released souls and where the realm of Vaikuntha exists. Any insight will be very beneficial.

Jai Sri Rama.

Sanathana Dharma said...

Namaskaram. It would be good to know what is the basis for these interpretations - which Sukta or Updanishad or which Mandala / Chapter of which Veda.

With my humble knowledge, I would say that Hiranya Garbha is the primordial state of the universe before the Big Bang and that the verses found in Hiranya Garbha Suktha and Naasadeeya Suktha in fact describe the state of this universe before and during the time of Big Bang (or the first moment when Creation started)

In Bramha Suktha, there is a sentence that says "Anthariksham Vishwaroopam Aavishath" which ccan be interpreted as "space transformed itself into this universe". You may recall that Chidambaram, where Lord Nataraja rules over the Chittrambalam, the Sthalam is also referred to as "Aakaasha Sthalam" among the Pancha Bhootha Sthalams. Thus Lord Shiva, in the manifestation of SPACE, transforms himself into this Universe.

SPACE is the primary element from which everything else begins - as stated in Brahma Suktham and as evidenced by Einstein's Theory of Relativity (though Einstein names it as "Space-Time").

When Shiva (Space) remains static - he is in the unmanifest form - Aakaasha Roopam and when he begins his "cosmic dance" as Nataraja, this is when creation starts and the cosmos begins to manifest itself.

All these coincide perfectly well with the currently known theories and facts.

It would be interesting to have more discussions on this topic. Thanks to you for posting these detailed descriptions.

jayasree said...

//It would be good to know what is the basis for these interpretations - which Sukta or Updanishad or which Mandala / Chapter of which Veda.//

Read this post:-
http://jayasreesaranathan.blogspot.in/2008/05/shiva-vishnu-at-chidambaram-cosmic.html

jayasree said...

Dear Mr Srirama,

I have not yet posted articles on the said topics in this blogspot.
But I have written them in the past in yahoo groups and other sites.

Aliens are not like how its is depicted in movies or expected or imagined by the scientists. Any aline will be a Jiva. The fourth and final state of manifestation after plant, animal and man is Deva. If at all a being other than human exists or sighted, it is Deva manifest in a form desired by it. This is the notion we get from Hindu Thought on aliens. At many places in my articles I would have made a fleeting reference to this.

If you want to read a specific article on the realm where the jivas move about,you may read this:-

(This is in Tamil)

http://www.tamilhindu.com/2010/02/creation-theory-2/

On Vaikuntha or paramapada, I wrote in a yahoo group in 2004, in the course of answering 3 questions raised by a devotee.

My replies to each questions are in these links.

Q-1 :- Why the formless deity is expressed in so many forms?

http://groups.yahoo.com/group/ramanuja/message/4136

Q-2:- Where is Vaikuntham or place of Moksham? How could jivas attain formless salvation?

http://groups.yahoo.com/group/ramanuja/message/4144

Q-3 :- Does athma have eyes? Can we see God?

http://groups.yahoo.com/group/ramanuja/message/4138

The last answer was rewritten in this blogspot in

http://jayasreesaranathan.blogspot.in/2008/06/can-we-see-god.html

All these questions have answers in Vedartha Sangraha written by Srimad Ramanuja. It has the essence of Vedas. It is a small book available in Ramakrishna Mutt or any book store selling oriental books.

Since I have a doubt whether the yahoo group site can be accessed by non members, I am re producing my reply for the 2nd question on Vaikuntha here. Actually I wanted to write them in common man's language in this blogspot, that is why I wrote at the end of the above article that I will write such issues. But until now I could write it. So reproducing here the write-up written in the yahoo group. It will be more academic.

(cont'd)

jayasree said...

(Continued from above)

The second part of Sri Balaji’s mail is about the
abode of God.
His query is as follows:-

“vaikuntam is a (unreachable) place in the universe
with milky ocean which is called as parama padam
(highest abode) so called our moksham(
> our final destination) what is the situation of
those who have already
 attained salvation. ? how can they attain
formless salvation (bliss)”

Let us find the reply from VedArtha Sangraha.
First let us know what is Vaikuntham / Parama padam /
abode of Vishnu.

(Verse 207):-
“(Objection): But the terms ‘The supreme abode of
vishnu’ need not be taken as referring to any realm.
The very nature of Vishnu is represented as the
supreme abode. No distinction is made between Vishnu
and his realm in texts like, “The highest abode called
Vishnu, free from all evil (Vishnu purana, I,xii,
53)”.
(Reply): This is not the correct position. The texts,
‘He who lives beyond this rajas (Ya II,ii,12)’, ‘In
fact imperishable highest heavens’, ‘He who is the
lord of this, in the highest heavens (Rg.X,cxxix,7)
and ‘He who knows that one treasured cavern, in the
highest heavens (tai,II,1)’ definitely proclaim the
existence of the highest abode. The very description
of it as Vishnu’s abode points to the realm as
different from Vishnu. Even in the text adduced, the
qualification, ‘The highest abode called Vishnu’
proves that there is another highest abode, not one in
substance with Vishnu. It is this abode that is
described as being always seen by the enlightened
seers.”

(verse 208):-
‘The whole matter may be elucidated as follows: in
some texts, the highest abode is designated by the
term ‘parama-pada’, in some, the nature of the
individual self freed from matter, and in some, the
very nature of Bhagavan is designated ‘parama-pada’.
The text ‘parama-pada’ of Vishnu illustrates the usage
in relation to the highest abode. The text “His
attribute-less and great ‘parama-pada; undergoes
modification, owing to the action of the three
attributes of matter, at the periods of creation,
maintenance and destruction (Vi. I, xxiii, 41)’
clearly speaks of the nature of the individual self
freed from matter. The text “free from evil, that
parama-pada, called Vishnu (Vi, I, xxii, 53)’ is
speaking of the nature of Bahgavan. Now all these
three, (the highest realm, the pure status of the
individual and the Lord) are the supreme ideals to be
attained. Hence they are described as parama-pada.”

(cont'd)

jayasree said...

Now the question how they (individual souls) attain
parama-pada is taken up. (The question, how those who
already attained salvation are accomodated does not
arise because (1) parama-padam is not what sri Balaji
thinks (or most of us think, as evident from the above
verse) and (2) as Brahman is beginning-less and
eternal, His abode also is beginning-less and eternal
and hence the question is out of place.)

(vesre 209) :-
“ ‘How can all the three supreme ideals, the summum
bonum?’ If this be asked, we answer thus; The Lord is
primarily the supreme ideal to be attained and
therefore He is the parama-pada. The other two are
included as constituent factors in the attainment of
the Bhagavan. Hence they are designated ‘parama-pada’.
The realisation of the individual self of its real
nature, through emancipation from the bondage of karma
is included in the attainment of the Supreme. The
text, ‘These eternal perfections are veiled by evil
(Cha. VIII,iii,1)’ intimates that the auspicious
attributes of the Bhagavan are veiled from the view of
the individual self by its own karma. If it be asked
how it is known that the individual’s karma is the
evil that conceals the Supreme, we cite the following
textual authority: “There is the third power, avidya,
called karma, by which power, the all-penetrating
power of the individual self is covered up, the
individual gets enmeshed in all the persisting
afflictions of bondage (Vi,VII, 61-62)’. Even the
ascent to the highest abode is included as a factor in
the attainment of Bhagavan.”

(cont'd)

jayasree said...

Now the question how they attain formless salvation:-
(Verse 251):-
“…”One who ‘knows’ Brahman attains the Highest
(Tai,II,1)’, ‘He who ‘knows’ Him becomes immortal here
(Pu.20)’ and ‘He who ‘knows’ Brahman becomes Brahman
(Mu.III,ii,9)’. In the other text qualifying this
knowledge, “This atman is attained by one whom He
chooses,” the clause ‘whom He chooses’ conveys the
idea of the seeker becoming an object of choice to the
Bhagavan. He comes to be chosen, who is the object of
greatest love. He becomes the object of greatest love
to the Lord in whom has arisen supreme love for the
Lord. The Bhagavan says, “I am ineffably dear to the
man of knowledge and he is also dear to me (Gita,
VII,17)’.Therefore in reality, only knowledge that is
of the nature of supreme bhakti is the means for
attaining Bhagavan.”

Note from this writer:-
The above conclusion may be seen to be running
contrary to a particular school of thought – a
reconciliation between which and the one above is
being seen as a way to unite Sri vaishnavas (refer
Sri Pattangi’s mail on unity efforts). But such
discrepancy does not seem to exist (in the very first
place) if one takes into cognition the Mumukhuppadi
verse (273 –“pEttrukku vEnduvadu –irrakkamaiyum,
erappum”) whereby (according to Mamunigal urai) it is
maintained that the Lord does NOT eliminate the one
who seeks rakshNam by swa-yathnam, even though it is
maintained (in verse 231) “avanudaiya sweekAramE
rakshakam”. He treats all equal. The difference is
only in our mind and mind-set.

Similar instance of kripa (call whatever you may) of
the Lord is noticed in His grant of Deliverance to
those who worship anya devathas (on the basis of the
Truth that it is indeed He who is worshipped through
them) in verse 7-30 of Gita, writing on which Sri
Ramanuja says, “…those others who are now described as
knowing Him with Adhibhuta, Adhidaiva and Adhiyajna
are to be included among those who will know Him at
the time of death.”

And in the verse 8-5 of Gita “ And he who at the last
moment, while leaving the body, departs, remembering
Me alone, attains My Being; of this, there is no
doubt.”, it is being explained by Sri Ramanuja, “in
whatever way he mediates on Me, he attains that very
form, in the same manner as the royal sage Bharatha
attained the form of the deer remembered by him at
death. Such is the meaning.”

Hence Sri Balaji’s query ‘how does the soul attain
formless salvation?’ is replied thus: In whatever form
(or in formless state) the Brahman is meditated upon,
in such a form, the soul attains Him.

jayasree said...

To express the highest abode parama-padam or Vaikuntha, in the cognitive figure of Nataraja and creation evolving from the naval of Narayana through four faced Brahma, we can say that salvation ( freedom from the cycle of birth and death) results in the Jivas moving freely (without bondage) in the realm that I have shown in the area of creation zone in the one fourth of the segment shown within the range between Nataraja's two hands - having drum and agni.

Paramapadam means leaving this creation zone once for all and getting fixated in Narayana. In the model of creation that I illustrated in the article on Cosmic Krishna with the lotus springing from Narayana's nabhi, salvation lies within the created zone (of four faced Brahma on the lotus), but parama padam is outside that which means in Narayana. That illustration can be seen in that post :-

http://jayasreesaranathan.blogspot.in/2012/01/cosmic-krishna-in-month-of-maargazhi.html

What is being told by this is that Narayana is eternal and infinite. Creation (Lotus - Brahma personification) is only a part of Narayana wherein all the 3 acts of creation, sustenance and destruction happen. The illustrations and explanations in the Tamilhindu article is about these only.
The kind of basic activity happening in that zone is understood from the form of Nataraja and his eternal dance.

I think I am able to show the subtle difference here between the cosmic realms where creation ( as manifestation) and destruction ( as non manifestation) are happening in 1:4 ratio. Rudran or Nataraja is the personifier of the basis for that.

If you see beyond that realm, you see Narayana Only everywhere which personifies the Paramapadam. The 3 astrological yogas that I have explained in that Tamil article shows the difference in attainment of salvation with Srinatha Yoga showing escape from Creation zone. The one who had gone out do not return. Exception is Nammaazwar. Others though freed from karmic cycle would however remain within the zone until Brahma's 100 years get over after which they along with Brahma attain Narayana.

That difference is depicted through some illustrations and explanation on Vaikunta Ekadasi and Maha shivarathri. It can be seen and read here. It is in Tamil:-

http://www.tamilhindu.com/2010/04/vaikunta-ekadasi-and-mahasivaratri/

Sri Rama said...

Thank you Mataji.

Jai Sree Rama.

dhandapani karthick said...

dear author i need to know about the natarajan mudras. i heard that the mudras resembles the atom movements.. is it true?.. pls reply