Tuesday, May 13, 2008

Where is Bhagawan in this cosmic chakra?

Cosmic charka in Upanishads.

The cosmic Chakra is described in Shwethaswathara Upanishad.
In verse I-4,
the created universe is described as
Brahma chakra.
It says - ‘Eka nEmim’ –
this is the axis denoting Maya on which
the prapanjam revolves.

It has ‘Trivrutam’ –
the three supporting belts are the three gunas.

It has ‘Shoda chaaram’ –
26 edges consisting of 5 elements,
5 gyanendriya, 5 karmendriya and manas.
It has ‘Shathaardhaaram’ –
50 spokes consisting of 5 viparyayam,
28 Ashakti, 9 thiushti and 8 siddhi

It has ‘Vimshathi prathyaraabhi’ –
20 secondary spokes
that consist of 10 indriyas and 10 vishaya.

It has ‘Ashtahbhi:shadbhi’: -
the 48 angas consisting
of 6 of 8 each (prakruthi ashtakam, dhathu ashtakam,
ishwarya ashtakam, bhavashtakam, devashtakam and

It has ‘Eka paasham’ –
the rope of kaama or desire.

It has ‘Tri maarga bhedam’ –
the three different ways
such as dharma. Adharma and gyana

It gives ‘Dwi-naimitthaika mOham’ –
the rotation of this
chakra under the pull of kaama, the rope gives rise to
results of two types such as paapa and punya,
happiness and sadness and so on.

In verse I-6 it is being said
that the jiva known as
‘hamsa’ (aham sa: , I am Him)
is being rotated in this
Brahma chakra.
When the jiva realizes the nature of himself vis-a vis the Brahman,
he is liberated from the Chakra.

The above description reveals “That” which
goes round and round in circular path,
from un-manifest to manifest
And manifest to un-manifest.
One interesting correlation is that a circular form
is known as ‘Vritthaakaara’ in Vaastu sastra.
The Vritthaakara bhumi is the best place for
growth, knowledge and prosperity.
Classical texts in Vaastu sastra such as Mayamatha
recommend circular plot and circular constructions
for temples,
monasteries and educational institutions.
In such a formation, growth takes place automatically.
That is the import.

The Cosmic charka has another unique feature
indicated by the form of Nataraja.
namely, the six edged sudharshana formation.
This formation has 2 triangles
one placed on the other in opposite directions.
A single tringle is harmful in Vaastu saastra.
a triangular plot or
a triangular construction is terribly discouraged.
But two triangles in the form of Sudharshana kOlam is
a yantra capable of making miracles.
This yantra when invoked with mantras
is the basis for any worship
or manifestation of Cosmic / spiritual sahkthi.

The cosmic charka in the form of Nataraja or Sudharshana charka
is indeed the core concept of creative and manifestative shakthi.
The Bheejaksharas – or seed- sounds do the role of a trigger.
These bheejaksharas are produced by the beating of udukkai.


The basic syllables are called bheejaksharas
that bring out the desired goals.
The popular ones known to all are
a, u and m of pranavam,
which have been described by many sages and acharyas.

Another very powerful one is the gayathri mantra,
having 24 syllables.
Each of these are high energy creating ones
connected with 24 points within the body.
A peep into the power of mantras shows
how this is a vast science,
now in utter neglect.

There are a host of mantras which are all acoustics-based
and have been responsible for creation of universes
by vibrations by them.
Upanishads also speak of many bheejaksharas
for different types of accomplishments.

The basic 3 mantras Shreem, hreem and kleem,
are recited to get
wealth, auspiciousness and fame respectively.

The first triangle made in yantric sadhana
(in cosmic charka this forms the crown of Nataraja)
has hreem on top,
shreem on right corner of the base
and kleem at the left corner
Gyaana, iccha and kriya shakthi respectively.

The hreem has 'ra' as the Bheejaakshara.
It is the purva rUpam or the agni.
The agni carries the oblations in all homas.
Hreem carries the offerings to the devas.

But contrary to this is the 'la' akshram of Lakshmi.
La is agni sthambhana, i.e., extinguisher of fire.
(remember lakshmi is always seated on lotus in water)

When 'la' bheejaksharam is chanted,
it replaces 'ra' bheejaksharam
and hreem becomes hleem that carries the offerings.

This is to show that Hreem and lakshmim
are two sides of contrary nature.
This is perhaps indicated by the last verse of Purusha sooktham –
“Hris cha tE lakshmIsh cha patnyau”

(One of the mantras is the Krishna bheejaakshara, the 'ka' of kleem.
It is also known as the Brahma akshara that fulfils any desire.
All the aksharas have some ati devathas
and it is interesting to note that Mars,
representing warrior qualities is the ati-devatha
for Krishna bheeja.
(the ati devatha and gruha tattwa are expressed in Upansihads
- Aithareya and Brihadharanyaka in particular).
This perhaps explains how Krishna as Yogeshwara of Arjuna
was the mastermind behind all war-tactics.)

Strings or acoustics?

Any scientist working on cosmology might
take a leaf out of these views of Vedas and
look for clues (for proof) in the sky.

But what he will see or has seen is just one 'pulse' or one kalpa
or just one day of Brahma in the entire span of 100 years of his life.
This constitutes just 4,32,00,00,000 years.

The apparent creation that
began at the beginning of this 'day' of Brahman is now seen by
scientists as form of strings streaming through.
These strings or  particles or whatever in any form have been streaming through
for 4,32,00,00,000 years (night time of Brahma = 1 kalpa)
before manifesting into physical universe.

Also before these strings or particles sprang,
they were part of a previous existence of activity,
that need not be a  physical existence but of subtle level of existence.
So what the scientists see in the strings or particles is not the creation
of the Universe,
but creation of this particular 'pulse' or kalpa.
For the very Real beginning, one has to look into Vedas only.
That very beginning is what is depicted by Nataraja's udukkai
that happened before 50 years of Brahma's life term,
that is,
before 4,32,00,00,000 x 2 x 365 x 50 years +
nearly ¼ of this duration as sandhi .

That real beginning starting with the sound of Udukkai
which is nothing but Pranava,
consisting of bheejaksharas of creative and manifestative capabilities
is indicative of the birth of universes from sounds!
The Naadha Brahma seems to contain the secrets of creation!

Cosmic evolution in Rudram.

SrIRudram is recited by all.

It is part of Vedas - also it is glorification of the cosmic form of Brahman.

The glorification done by Arjuna on seeing Krishna's cosmic form is also about this.

"I see thee without beginning, middle, or end, infinite in power;

with many arms.

The sun and moon are your eyes, the burning fire your face.

The whole universe is heated up with your radiance."

"This space between heaven and earth and all the quarters are filled
with Thee alone. Having seen this, thy marvelous and awful form, the
three worlds are trembling, O high souled Being."

Vedas glorify the same in SrI Rudram.
In the first Anuvaka of Sri Rudram, Rudra is asked to turn away his
Ghora rupa (fierce appearance) and to please his followers. Something
Arjuna too requested.

In the fourth Anuvaka, Rudra is described as the creator and worker
of all kinds. He is the cause of both the significant and minor.

In the fifth Anuvaka, Rudra's existence in running waters is praised
and his five activities are described (creation of the universe,
preservation of it, destruction at the time of Pralaya, bondage in
ignorance and the release of moksha).

In the sixth Anuvaka, Rudra is identified with time (Kalarupa). He
is described as the source of the different worlds, Shrutis (Vedas)
and its essence in Vedanta.

In the eighth Anuvaka Rudra is described as He who illumines other
Gods and confers powers on them. He is seen as ever present in holy
rivers and He who can absolve all sins.

In the ninth Anuvaka the strength and power his attendants is
celebrated because they illumine the gods and the world and control
the forces of the universe. The is the area of activity depicting the
manifestation of the Brahman.

The description of Brahman and His prowess in Sri Rudram shows
why it is recited by all followers of Vedas.
It is about The Supreme Brahman in Cosmic form.
In mundane terminology,
it is about the 'gemba' of the Lord,
His office, or factory, or area of activity, or
whatever one may call.

The created / manifest worlds.

There is no end to these universes
as they are being continuously born.
Only when the present Brahma of our universe
reaches the other end,
all that has been in this universe will slip into
unamanifest, avyaktham, aksharam etc .

But then another one is already in place acing behind us.
That is there are manifest worlds before us
and coming behind us.

The entire realm of our cycle of universe is moving continuously
wth deluge and creation happening continuously at the Damaru and agni.
This means that if only we can time travel
we can see what has gone before us (past)
and what is happening behind us (future)
It is indeed mind-boggling to imagine this scenario.
It is indeed amazing to vision this Brahman
who makes all this happen
and has all this – where ? in His womb!!!

Almost all sruti and smrithi texts do speak of creation
at the very beginning,
springing from Lotus from His naabhi.
A discussion on this
between sage Bhrigu and Bharadwaja (Shanthi parvam, chapter180)
has some interesting clues.

Bhrigu says that Brahma was the first born as
he was from the lotus of the Lord.
Bharadwaja refutes this idea
saying that since the Lotus has sprung first,
the Lotus must be considered as the first born, not Brahma.
Bhrigu replies that this
Lotus is the aasnam for Brahma deva or in other words,
the base on which creation rests.
He does not concede that the Lotus is the first born.

Herein lies the secret about the Lotus,
which is the form and name of Lakshmi or Sri
who is none but the Will or Sankalpa of Brahman.
It is on the Will of Brahman,
everything sprang up, continued and recoiled back.
The Will can not be separate from the one who has willed.
The Will of the Lord projected first, initiated this Universe.
Since It is the major link between created Universe and Brahman,
and since It is the Will of Brahman,
It or She or Sri is the purushakaari,
through whom everything of this is creation is routed.

That is why Bhagavan always wishes to remain in Leela vibhuthi,
because here only, He exists with His Will or wife or Mind projected.
At other levels, this Will or Wife is withdrawn within Himself – in
the ¾ th of unmanifest cosmic egg and in Vaikuntham as well!!

One will be perplexed to see that in the description of Vaikutham
in Kaushitaki Upanishad
(the only Upanishad where this description is given),
there is no mention of His divine consort.
Even in Vaikuntha gadhyam,
which Bhagavad Ramanuja composed by drawing the features from
this Upanishad,
the mention of His consort is not in explicit terms,
such as seated here or there.
The description is not there, leaving it
to one's imagination.

Looking for clues why he has just said that He is with Lakshmi
and not elaborated where and how,
we get to see two valuable insights,
one from Brihadharanyaka upanisahd and
the other from Taittriya Aranyakam.
In Taittriya Aranyakam, there is a verse (part of Purusha sookhtham),
"HrIshcha te LakshmIshcha
Both Lakshmi and HrI are spoken of as His wives.
Who is this HrI?

The description of this comes in Brihadharanyaka Upanishad,
(chapter 5 – part 3)
HrI is Hridhaya which is none but God Himself.
The Upanishad says that Hri is ekam aksharam.
HrI means to draw or to attract.
By equating Lakshmi with HrI in Taittriya Aranyakam,
it is inferred that Lakshmi is she who attracts.
Lakshmi is HrI who is none but Him.

In his Dhayana slokam to Brahma sutra bhashyam,
Bhagavad Ramanuja says this:
"May my understanding assume the form of loving devotion to that
Highest Brahman who is the Home of Lakshmi ."
(inference:- Bhagawan is
the home of Lakshmi, She resides within Him)
(Sloka continued)

"and to whom the creation, preservation, destruction
etc of all the worlds a mere play.."
(inference:- the 3 acts become a
combined responsibility of the two.)
Such 'play' happens once creation is started, from Hridhaya kamalam,
from Lakshmi as aasanam (seat) as sage Bhrigu said.
When not involved in 'play', she resides inside Him.
That is why no specific mention of
Lakshmi in KaushItaki description of Vaikuntham
and no specific aasanam for her in Vaikuntha gadhyam.
In mundane creation, she is the born or projected first. In cosmic
presence, she is one with Him!

Having known her place of residence now,
should we not explore the
residence of Bhagavan?

Where is He? In Leela vivhuthi or Nithya vibhuthi?

We all know that He is everywhere.
But if I want to know where He is right now,
at the present moment, what can one answer?

Also, if I want to know where vaikuntham is, what can one answer?
Taking up the second question first
( because if we know His place of residence,
we can know where He is at any particular moment –
whether He is at home or outside;-)),
the answer we often hear is that
Vaikuntham is Nithya Vibhoothi which is beyond the leela vibhoothi.

If we accept this, it is like putting boundaries to both
His leela vibhoothi and His Vaikuntham.
Am I right?
In the previous post,
we were able to justify the
infinite nature of His cosmic egg.

There is no outer boundary to this cosmic egg.

If we assume otherwise, we are drawing a limit to His size
which contains this egg as His womb.
So there can not be (logically too)
any limit to this area of cosmic activity.
Then where can the boundary of vaikuntham begin?

It is here I think of applying some information from
Mahabharatha and Brahma sutras.
In Mahabharatha, in Shanthi parva (352), Bhagavan
Himself gives an exposition of His various namas to Arjuna
and tells how He came to be called by each of this nama.
He says, "Its by me prithvi was joined with water,
akaasha was joined with vaayu and vaayu
was joined with tEjas.
Since I am not inefficient in folding these,
I came to be called as Vaikunthan."

Kunta means inefficiency.
Vi means not so.
Since I am not so
( not inefficient or not unable to fold them as I like),
I am Vaikuntan.

This explanation by Lord Krishna Himself
when applied to those passages from Brahma sutras
on what happens to the jiva
when it is Released, throws different insights.

(Brahma sutra bhashyam from 4-3-6 to 14
may be referred for the following explanation)
Samsara means 'connection with the body'.
Release means getting
released from this connection.
This is variously known as mukhthi,
veedu, mOksham etc all meaning Release.
When the connection is gotten rid off,
there is no return to the samsara or cycle of birth.
OnceReleased, what happens to the jiva?

Sage BAdari says that it will reach Brahma loka or
the former most of all lokas in this creation,
the loka where Brahma deva is situated and
proceeding with his creation.
In other words, it will reach or attain
Here no talk of attaining Vaikuntham comes.
All the jivas that have attained this loka,
will be guided out of this
creation cycle to 'enter the Supreme abode' (Kurma purana) .

But sage Jaimini does not agree with this view.
He also quotes relevant texts to show
that the jiva attains Brahmanhood,
which does not mean attaining or going to Brahma loka.
What ever world that it is said to attain are
all supernatural worlds emanating from the mere
will of the Brahman which can be infinite in numbers.

From Chandogya (VIII.xiii. 1) it is known
that that the world of Brahman which is
attained is something uncreated.

Both these versions must be true because they have been drawn from
"the head of Vedas" (Ramanuja's dhyana slokam for Sri Bhashyam)
which is Upanishads.
To reconcile both, the derivation of the name
Vaikunthan helps!

The Released soul does not leave this plane of creation
until Brahma's parama aayuL gets over.

Only if it is assumed so, can we justify
how sage Narada is able to move among the worlds,
how sage Agasthya is able make his presence
during time periods,
how different gods and rishis can be seen in different manvanthras
and how all those viNNuLaars and nithya sUrIs
mentioned in Divya prabhandam
are able to give attendance at any place as they will.

It is also possible that if one attains
the devotional level of Sri NadamunigaL,
Swami Namamzhwar himself will come to him.

By this it is also deduced that another
avatara of Adhi Shankara or Ramanuja is not ruled out.

If necessary and if ordained by Lord,
they will come back.
But they won't be tainted by karmic bond,
because a strong injunction exists that
once Released, they wont be bound!

When they are born, it is to
fulfill the mission of Lord,
and not for any karmic connection nor do
they get into any new karmic connection.

Here again we have to understand how the Released soul
can attain Brahmanhood without leaving this leela vibhoothi.

Here comes the play of Vaikunthan.
Since He is Vaikunthan,
any kind of permutation is possible for Him.
In any way as to make the Jiva happy,
He will create the Vaikuntham within this leela vibhuthi itself.
Only if it is assumed so,
can we justify our earlier understanding that there can
not be any boundary or dimension to Vaikuntham.
If deemed otherwise,
it is to undermine Lord's capability.

Again, only then He can be
called as Nithyan and His abode Nithya vibhoothi.
If there are some places like leela vibhoothi where,
if assumed, that He can not have
His abode, He can not be all powerful,
He can not be Vaikunthan and He
can not be Nithyan.

Therefore it is inferred that everywhere is His
nithya vibhoothi and anywhere He can have nithya vaasam
and anywhere
He can establish Vaikuntham.

This notion is supported by the
injunction that Vaikuntham or parama padam is a 'realm'.
(Vedartha sangraha)

Ramanuja has clung to the thought of Jaimini and constructed
the model of Vaikuntham in Vaikuntha gadhyam.
This is encoded in his
final verse of this gadhyam
"Srimath paadaara vinda yugalam shirasi
krutham DHYAATHVAA."
It is by dhaynam, by mind, the Released soul
'sees' and attains Vaikuntham.
Another justification why Vaikuntham is attained
within this leela vibhuthi itself is about the way
Bhagavan refuses to leave His wives!!

One wife Lakshmi is now existing as
'IshwarIm sarva bhoothaanam'

because it was only by having her as support or aasanam,
everything has been created.
When she has her job still going on here,
how can He leave her and stay in Vaikuntham without her.
In any form of Vaikuntham created for the sake of the Released soul,
He can be seen with Lakshmi in projected form,
and not as one withdrawn within Himself,
ONLY if such a vaikuntahm is created in leela vibhoothi.

Another justification is the peculiar description,
one finds in KaushItaki that
the legs of His couch are made of Past and Future.
Where is Present?
Present is not there in this Vaikuntham.

That means

Present is HERE, very much here in leela vibhoothi,
in the created universe!

At any time if one wants to see Him in the Vaikuntham
Which is supposed to be beyond the realm of leela vibhoothi,
one will see of the Past and Future only.
To see Him in Present, one has to follow Him
to the leela viboothi.

This gives us the insight why all His consorts,
nithyas etc are ever willing to take up the task to be born
in this leela vibhoothi.
Who would like to be there in Vaikuntham
without Him for the Present?
This inevitable connection with the jivas of the leela vinhuthi
is indicated in KaushItaki thus:-

The Released soul is being interviewed by Bhagavan.

"Brahman says to him: 'Who am I?'
He shall answer: 'That which is, the true' (Sat-tyam).

Brahman asks: 'What is the true?'
He says to him: 'What is different from the gods and from the senses (prana)
that is Sat, but the gods
and the senses are Tyam.
Therefore by that name Sattya (true) is
called all this whatever there is.
All this thou art.'"
If Bhagavan is Satyam,
it is inclusive of Himself and His created ones.
(The senses denoting them as connected with the jivas.)
Now continuing from what we can say about His non-inclination to
leave His wives!
One wife is Lakshmi. The other two are Bhoo devi and NeeLaa dEvi.
They form the trio of vyahruthis in the created universe!
Bhu: = Bhudevi , the earth or prithvi
Bhuva: = NILA devi
Sva: = Sri devi
Maha: = Narayana or Vishnu

(The Vedas speak of three consorts to Vishnu, Sri, Bhu and NiLa. The
three suktams, Sri suktam, Bhu suktam and NiLa suktam. as part of
Pancha Suktam give some insight.)

The lord of all the three, Bhudevi, NiLadevi and Sridevi (in the order
of physical, vital and mental) is lord Narayana.

With all these three consorts, through them, by them and in them, the
lord carries out His act of protection.

In my childhood, I was told that He protects me on all sides
By walking as Rama on my right,
Lakshmana on my left,
Sita in my front
and Hanuman behind me.
I believed that and this belief continues.
When I said the same thing to my children,
they shot back–
'what about other two places, above our head and beneath us?'
Though I managed to convince them
their question is precisely the reason
behind writing this lengthy post.
The present generation has a lot of questions.
I think in every generation this crop of questioners exist.
They have to be given the answers.
This is not a trend that must be despised, for it is by such
questioning only, Brahma vidya can be attained.
This trend can be seen in Upanishads, in discourses those days.
This vidya is something
that must be 'sought' not just delivered.

When one seeks, every step
–leading or misleading must be gone through,
corrected and attained at last.
Because it is in that way only, God has made them!
And it is in this way only
God can have His leela done!

If everyone knows everything,
what is so exciting for bhagavan to do
something as leela?

Think of the Sabhari episode.
I used to wonder why
Sabhari alone stayed back to receive Rama someday
as told by the sages,
why the sages did not wait for Him to see Him?
Their awareness
level is too high that they can even see Him in mind.
There is nothing exciting for Bhagawan in this.
For such persons, He will say,
“well, you seem to know my game.
You seem to know the tricks and rules I employ.
I can no longer play with you.
Better you quit this game.”
He will dispatch them
out of this game in the cycle of birth and lo,
they will be roaming all round only to be spectators to His leela!
They are not participants of this leela!

Only if jivas go out of the way,
he can chip in, make them go here and there,
trouble them and release them from trouble.

Such a jiva will think of Him –
He can use it to show His presence in some way.
Such a jiva may even hate Him –
He can also fight with him,
but anyone who has fought with Him,
has ultimately been taken up into His fold!
That is another joyful over-powering He can enjoy.
After all for what use, having such Enormous prowess –
only to create infinitely sized worlds?
He will then be a toy maker.

I doubt whether any toy maker can enjoy his own creations
(particularly, when they are being made
continuously for ever and if they are just lifeless)
unless the toy starts speaking to him
and throws up a challenge to him.
This is what is happening with most of us.

We do everything to undermine Him and His strength.
We provoke Him enough.
We even forget Him.
Can He then remain quiet?
He has to do something to make us
'understand' Him and remember Him.

That is why leeals are always a challenge to Him
which He enjoys –
like even when Duryodhana was accusing Him of foul play,
He was extolling his prowess to the extent
that Arjuna would have envied and worried
whether Krishna was changing sides!!

I am sure in some future birth in some future yuga or manvanthra,
Duryodana will be 'chased' by Bhagavan to make him
Turn to His side!!
His characteristic gesture to the most evil ones is
To turn them into His weapons
after having had a hearty fight with them!

The question of theodicy is therefore a part of this leela
where He is not seriously taking revenge on the evil doers,
nor being cruel in showing them the door.
An analysis of karma and its fruits
through the prism of naadi astrology shows that
an evil doer is not doomed for ever.

For instance, a Hitler who was instrumental in killing
millions will not be killed a million times.
Instead he will be given a chance
to save a million lives, say,
by some break-through invention in medicine!
But he will have to undergo the pangs of pain or torture
until he realizes that life must be guarded and not destroyed.
The destroyers of temples will be re-born to build temples!!
The kind of torture, pain and agony they inflicted upon others
in such crusades,
will be experienced by them in building those temples.
Once the realization sets in about the need to protect all
irrespective of caste, creed et al,
they will understand God's direct involvement in all this.

Without darkness,
one can not welcome or enjoy the arrival of the sun the next day.
Without evil being present in some measures,
The greatness of Good can not be understood.
Without pain, one can not
understand what pleasure is all about.
It is by contrasting one with the other,
can we understand the desirability of the other.

God has made provision for all this in His creation,
so that we learn,
we realize and we call Him.
To such a person's call, He definitely comes.
It is for this moment He is waiting.
He is ready to walk for
any length for this person who calls, in distress or in desire.
He walked for Sita. He walked for Pandavas.
He walked for the little boy who was scared of crossing
the forest alone to go to his school
(Ramakrishna's story).
He will walk for you and me.

Worlds - A play for God?

When the jiva also realizes, that He is walking for him,
that is the moment, the two, both Him and him, start enjoying each other.
Leela is not for Him alone.

If so, it will be one-sided, with the other feeling
humbled or tormented.
Both of them must enjoy.
This is like what it
means to be a puppet or an instrument.

When one is a puppet,
there is absolutely no control over one's own actions by oneself.
But when one
allows oneself to be used as an instrument by the Lord,
He takes charge and the jiva merely enjoys Lord's actions.
Bhagavan too enjoys
since He is now exercising His power and
showing it to one who can
better appreciate it.
Arjuna -Krishna duo is an excellent example for this.

Less awareness perpetuates one into being a puppet.
But awareness makes one to be used by Him,
instead of being controlled by Him.
The latter is what charama slokam indicates.
It is what makes both enjoy each other.

So the reply for the question "where is bhagavan?"
is that He is very much, nay, ALWAYS in leela vibhoothi only,
in this 1/4 th of manifest world!

That is why if some one prays to Him for riches
for fulfilling some wishes,
I don't feel like telling him, don't pray for riches, and
don't pray for anything.
If not on Him, on whom, bhagavan can shower the riches?
If not his, whose wishes can Bhagavan fulfill?
It is like for whose sake the father is saving money?

He will ask for riches today,
ask for position tomorrow and
by His action, will ask for Him someday.
This kind of successive conditioning
is indeed a laborious yet an enjoyable past time for Him.
When young, children see us as generous ones,
we know the need for being so then.
After sometime they consider us as hatable disciplinarians,
we do not fault them for it and 'understand' them.
After sometime they indeed start seeing the friend in us.
Then we enjoy each other's company as friends.

This is a process even within our lives.
It is a process with reference to jivas too
and Bhagavan needs to keep Himself busy always
if He has to find this leela vibhoothi exciting. Doesn't He?


This post is dedicated to my mother
whose prayers done by way of Sethu snanam,
had me born through her
into this world.
May my thought be ever fixed on the Highest Brahman
in whose Higher realms
may she enjoy Him forever!

Kausalya Putri Jayasree


திவாண்ணா said...

as far as i knw lam is prithvi beejaakshara
and kleem is manmatha.
i have not read the blog in full. will be back again
and the word verification is back!

Jayasree Saranathan said...

There are layers of explanation starting from Bhoo tattwa onwards.
Upasanas begin from outer layers.

Shasthras tell us that Upasana should start from within from the Parama chethana and proceed outward covering the Bhagavad Roopas, Parivaara Roopas, Chith Prakruthi, Thathvabhimanis etc and end up with Jada aspects like Kaala, Pancha Bhuthas, Mathrukas etc.

The same pattern is followed by the Mandala.

The Chakrabja mandala of Tantrasarasamgraha of Sri Madhvacharya describes in the bheejaksharas in this way.