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Brhadharanyaka Upanishad Sloka 1.4.15 and 1.4.16

thebigthinkg

Active member
Background

Atman establishes Purusha and Stri. The empty space is filled with Stri. Stri are background oscillations of energy that fill the vacuum. Purusha is the 'dark' component (dark energy). On top of the stri that fills the vacuum, brahman manifests first.

Brahman is the process of evolution. This brahman, the process of evolution is inside of everything. It is ati-sRsti, the super-creation, in which higher and higher order beings evolve from lower order matter and beings.

The Atman manifests as Izvara, the virtual binding between all manifestations, make them interact and evolve. But for evolution, this binding has to be between independent 'self'. It cannot be like a domesticated cattle which becomes dependent on manuSya.

An example from science domain is the EM binding in an atom and strong force binding in Quark-Gluon Plasma. The EM binding mediated by virtual photons between proton and electron enables them to retain the 'self' (their identity), interact and evolve. The strong force binding in Quark-Gluon-Plasma makes them to lose their self and hence it cannot evolve.

Thus we can say the EM binding mediated by virtual photons between particles is the Izvara.

The process of evolution (Brahman) embedded in Stri, then evolves kSatra (Energy) , Vizam (dwelling/mass) and Zudra (QCD Binding energy which is pUsan).

Post the QCD binding energy, which physically contributes to the mass that happens in hadronization (where baryons and mesons are created), the laws of Universe (dharma) becomes 'Satya'/True. The current laws of Universe comes into existence after the hadronization.

Summary of Sloka 1.4.15 and 1.4.16

Unlike the kSatriya (Energy), vaizya (mass due to higgs) or Sudra (Mass due to binding energy), brahman (Evolution) has no form. So it manifests as 'Agni'.

Agni is the process of transaction of usable/transferable energy or energy. Hence it is equated to 'fire', which is a process of transfer of energy. Evolution of matter is driven through this 'Agni', the process of transacting usable/transferable energy, transacted between different matter forms. Thus Agni in the devas desire the worlds.

Agni is called the 'Purohita' or 'Brhaman', the knowledge provider amongst the 'devas' for this reason, as it drives their evolution.

As lokas/worlds evolve, some (energies and masses) depart their own world without seeing, thus remain unknown and not growing. Some of these grow with great punya karma, but in the end get destroyed.

Thus the Universe goes through phases of creation and annihilation in the initial stages. These are the hadron epochs and lepton epochs which grow and get destroyed and thus remain unknown like the vedas not expressed, tasks not done.

So what remains are those worlds that remain on Atma. Their karma is not destroyed totally. Whichever that Atman excites/oscillations (kAmayate) are those that are born further and further.

As we saw earlier (1), Atman manifests as Izvara the 'virtual' binding between matter forms. So what remains are those that are excited by the virtual bindings.

That is the world of atoms. Atoms, which are formed by binding of proton and electron, bound by Electromagnetic force are mediated by virtual photons. These are born further and further.

As those worlds (of atoms) that remain on Atma/Izvara/virtual bindings evolved further, the world remained was of 'bhutA'. bhutA are 'matter'forms made of atoms.

This bhutA, the matter forms made of atoms, became the oblation in sacrifice. Then the RSi's (which are Symmetry breaking events) declare the devas (energy and matter of Classical world).

In this evolutionary sacrifice, those matter forms made of atoms (bhutA) that desired offspring became the 'Pitrs'. The difference between bhuta (non-living matter) and Pitr (living being) is Pitr desires praja. bhutA does not desire prajA.

Those matter forms that ‘desire’ offspring, right from the replicating RNA are our Pitrs.

Bhutas exist. They don’t have iccha for praja. Pitrs Survive. They have iccha for praja. This iccha for praja is the survival instinct.

From the 'Pitrs' comes the manuSya. Who are manuSya..? They are the ones who reside in a place and grow food.

This is how evolution occurs through Ksatriya (Enegy), Vaizya (Mass due to Higgs), Zudra (Mass due to binding energy), Bhuta (world made of atoms), Pitrs (those bhutA that desire prajA) to manuSya (that reside and grow food).

Sloka 1.4.15
tad etad brahma kṣatraṃ vid śūdraḥ;
tad agninaiva deveṣu brahma abhavat; brāhmaṇo manuṣyeṣu,

That those brahma ksatriya know the zudra, in those brahman manifests in the Agni. In manuSya the 'brAhmana'.

Unlike the kSatriya (Energy), vaizya (mass due to higgs) or Sudra (Mass due to binding energy), brahman (Evolution) has no form. So it manifests in the 'Agni'.

Zudra mentioned here is pUsan. pUsan is an Aditya, the QCD binding energy that contributes to most of the mass in hadrons. That is, after hadrons form, (that is the zudra/pUsan becomes known), brahman manifests as Agni in them.

Agni is process of transaction of usable/transferable energy. Hence it is equated to 'fire'. Evolution of matter is driven through this 'Agni', the transaction of usable/transferable energy, between different matter forms.

kṣatriyeṇa kṣatriyo, vaiśyena vaiśyah, sūdreṇa śūdraḥ;

kSatriya (Energy) manifests as kSatriya (Energy), vaizya (mass due to higgs) as vaizya (mass due to higgs), sudra (mass due to binding energy) as sudra (mass due to binding energy).

tasmād agnāveva deveṣu lokam icchante, brāhmaṇe manuṣyeṣu,
etābhyāṃ hi rūpābhyāṃ brahma abhavat |
Therefore Agni amongst the devas desire the worlds, brAhmana amongst the manuSya (desire the worlds), by these only, by these forms, brahman/evolution manifest.

Brahman/evolution has no rupA unlike energy and mass. It manifests in agni amongst the devas, in brahmanas amongst the manuSya, triggering the 'desire' for the lokas/worlds to evolve.

atha yo (yah) ha vā asmāl lokāt svaṃ lokam adṛṣṭvā praiti,
sa enam avidito na bhunakti,
yathā vedo vānanūktaḥ, anyadvā karmākṛtam;

Then which from our world, depart the world without seeing their own world, those unknown, those not growing/exploited, like the veda not recited or other tasks not done

Like not said/recited Vedic verses or tasks not done, the unknown, not growing, departs their own world without seeing the world.

yad iha vā apyan evaṃ vin mahat puṇyaṃ karma karoti,
taddhāsyāntataḥ kṣīyata eva;
ātmānameva lokamupāsīta; sa ya ātmānameva lokamupāste,
na hasya karma kṣīyate |
asmāddhyevātmano yadyatkāmayate tattatsṛjate

Which here grows, does great punya karma, of that in the end, gets destroyed also. All the worlds remain only on the Atma. That which worlds remain on Atman, the karma of that is not destroyed. Whatever that our Atman excites/oscillates that that are born/manifest.

Meaning of Sloka 1.4.15

Unlike the kSatriya (Energy), vaizya (mass due to higgs) or Sudra (Mass due to binding energy), brahman (Evolution) has no form. So it manifests as 'Agni'.

Zudra mentioned here is pUsan. pUsan is an Aditya, the QCD binding energy that contributes to most of the mass in hadrons. That is, after hadrons form, (that is the zudra/pUsan becomes known), brahman/evolution manifests as Agni in them.

Agni is the process of transaction of usable/transferable energy or energy. Hence it is equated to 'fire'. Evolution of matter is driven through this 'Agni', the transaction of usable/transferable energy between different matter forms. Thus Agni in the devas desire the worlds

As lokas/worlds evolve, some (energies and masses) depart their own world without seeing, thus remain unknown and not growing. Some of these grow with great punya karma, but in the end get destroyed.

Thus the Universe goes through phases of creation and annihilation in the initial stages. These are the hadron epochs and lepton epochs which grow and get destroyed and thus remain unknown like the vedas not expressed, tasks not done.

So what remains are those worlds that remain on Atma. Their karma is not destroyed totally. Whichever that Atman excites/oscillations (kAmayate) are those that are born further and further.

As we saw earlier (1), Atman manifests as Izvara the 'virtual' binding between matter forms. So what remains are those that are excited by the virtual bindings.

That is the world of atoms. Atoms, which are formed by binding of proton and electron, bound by Electromagnetic force are mediated by virtual photons. These are born further and further.

Sloka 1.4.16

atho ayaṃ vā ātmā sarveṣām bhūtānāṃ lokaḥ;
sa yaj juhoti,
yad yajate, tena devānāṃ lokaḥ.
atha yad anubrūte tena rṣiṇām,
atha yat pitṛbhyo nipṛṇāti,
yat prajām icchate, tena pitṛṇām;
atha yan manuṣyānvāsayate,
yadebhyo’śanaṃ dadāti, tena manuṣyāṇām

Meaning of Sloka 1.4.16

Then all the loka reigned by Atma was bhuta.

Which is the oblation in sacrifice

Which sacrifice (arises) those worlds of deva

Then which declares the deva are the RSis

Then of which pours from them (the bhuta)

That ‘desires’ offsprings are the Pitr

Those that reside and give/grow food are the manuSya

Evolution from bhuta to manuSya

As those worlds (of atoms) that remain on Atma/Izvara/virtual bindings evolved further, the world remained was of 'bhutA'.

bhutA are 'matter'forms made of atoms. This bhutA, the matter forms made of atoms, became the oblation in sacrifice. Then the RSi's (which are Symmetry breaking events) declare the devas (energy and matter of Classical world).

In this evolutionary sacrifice, those matter forms made of atoms (bhutA) that desired offspring became the 'Pitrs'. The difference between bhuta (non-living matter) and Pitr (living being) is Pitr desires praja. bhutA does not. Both are made of atoms.

Those matter forms that ‘desire’ offspring, right from the replicating RNA are our Pitrs.

Bhutas exist. They don’t have iccha for praja. Pitrs Survive. They have iccha for praja. This iccha for praja is the survival instinct.

From the 'Pitrs' comes the manuSya. Who are manuSya..? They are the ones who reside in a place and grow food.

This is how evolution occurs from Bhuta to manuSya, through Pitrs.

-TBT

References

1. https://vedabhasya.blogspot.com/2019/01/brhadharanyaka-upanishad-sloka-1411-to.html
2. https://vedabhasya.blogspot.com/2018/12/brhadharanyaka-upansihad-sloka-149-and.html
 
It is a wonder that "thebigthinkg" cotinues to try boldly and நாக்கில் நரம்பில்லாமல் to mislead us.

I have already elsewhere refuted his "Background" as entirely wirthout basis in truth but consisting only of his own personal and private inventions.

Let us now take a close look at his attempted translations of slokas 1.4.15 ad 1.4.16 of the great Brihadaaranyaka Upanishad.

At very first sight, he chops off the second half of slokam 1.4.16, though he quotes slokam 1.4.15 in full.

Slokam 1.4.15

Contrary to his mis-reading, misunderstanding, misinterpretation and consequent mistranslation (incorporating his own unauthorised "inventions"), slokam 1.4.15 starts off by saying that the four varnas created by prajaapathi are braahmanas, kshathriyas, vaishyas, and shoodras.

Initially brahmam resided solely in the devathaas in the form of agni. Then among humans it manifested as agni-devathaa-inspired braahmanas. Later through inspiration from indra and other devathaas it took the form of kshathriyas. Then through the influence of the vasus it became vaishyas. Through the influence of Pooshan it became the shoodra varna.

That is why, after performing karmas involving or relating to agni in unity with fhe devathaas, we desire the phalam (benefits) of such deeds. That is why we being humans seek the help of braahmanas is obtaining the same phalam.

The reason is that the original, true and manifest brahmam took only these two forms - agni and braahmanas.

He who dies without knowing the world of his own aathma, he who does not know his own aathma, is niot protected, just like one who does not know the vedams and does not perform the punya-karmams designated for him (i.e. for his varna).

So, even if he performs a tremendous punya-karmam but does not know vedam, his deeds end in emptiness in the end.

Therefore it is important that one worships the world which is aathma. The punya-karmams performed by the man who knows the world which is aathma do not end in emptiness.

(Only) from this aathma will he obtain all that he desires.

The reason is that brahmam first manifested only in these two forms - agni and braahmanas.

Slokam 1.4.16

(Shall continue later.)

S Narayanaswamy Iyer
 

thebigthinkg

Active member
Sir,

I am translating. You are probably giving out interpretations given somewhere.

For eg

ātmānameva lokamupāsīta; sa ya ātmānameva lokamupāste,
na hasya karma kṣīyate |
asmāddhyevātmano yadyatkāmayate tattatsṛjate


I translate above as

All the worlds (lokam) remain (upa-asita) only on the Atma (atmanan eva). That which (sa yah) worlds (lokam) remain (upa aste) on Atman (atmanam eva) , the karma (karma) of that is not (na ha asya) destroyed (kSiyate). Whatever that (yad yat) our Atman (atmano) excites/oscillates (kAmAyate) that that (tat tat) are born/manifest (asrjate).

Your interpretation is

Therefore it is important that one worships the world which is aathma. The punya-karmams performed by the man who knows the world which is aathma do not end in emptiness.

The differences are:

1. upa Asita - Asita is being seated. upa asita means nearly/almost being seated. upAsita is translated as worship or service. The activity that we perform to seat or rest that Atma in us is worship or service.

2. There is no 'punya' in the sloka. It is our imagination.

3. The sloka talks about the 'lokas' not about any person or individual.

4. There is no kAma in your interpretation.

Simply put, your interpretation is to gloss over and take a meaning that we wanted.

I will continue the remaining part of Sloka 1.4.16 in the next post, for sure. :)

Regarding your 'refuting', the post is very visible in the GD series, people can read your 'objections' and my 'answers' themselves. So that settles it.

But Sir, thanks for this engagement very much. I appreciate your time.

-TBT
 
The nit-picking that "thebigstink" resorts to in his rebuttal above does not detract from my holistic approach to our scriptures.

For example, when I translate: "The punya-karmams performed by the man who knows the world which is aathma do not end in emptiness" from the text "sa yaha aathmaanam eva lokam upaasthe na haasya karma ksheeyathe" "karmam" as used here does not and cannot mean "dur-karmam". It can only mean punya-karmams which are result-bearing and not empty of effect.

The second half of slokam 1.4.16 which TBT omitted (intentionally) reads:-

atha yath pashubhyastrunodakam vindathi thena pashhoonaam;
yadasya gruheshu shvaapadaa vayaamsyaapipeelikaabhya upajeevanthi
thena theshaam lokaha; yatha ha vai svaaya lokaarishtimichcheth;
evam haividamvide sarvaani bhoothaanyarishtimichchanthi;
thadvaa ethadviditham meemaamsitham


meaning

On being giving water and grass, cows become satisfied; consequently the animals, birds, ants (and other insects) and other living beings dwelling in the giver's house together with him attain satisfaction; just as every human desires non-harm to his own body so do all living creatures; he who realises (understands the truth) that all other creatures also desire no hrm to their own lives achieves his own goal of a harm-free, care-free existence. Therefore he who does the above-mention dharmic acts achieves the objectives he himself desires..

On perusing TBT's comments on my above attempt, I shall be in a better position to review his approach to slokam 1.4.16 as an integrated whole.

S Narayanaswamy Iyer
 
I am looking for the Tamil version of the following slokas. I am not quite familiar with Sanskrit lyrics. Anyone can help me to get this in Tamil it will of great help me. Thanks.

Sankaram sankaracaryam kesavam badarayanam
sutra bhasya krtau vande bhagavantau punah punah||

tadantevasivaryanca jivoddharana tatparam
sri jayendra gurum pujyam pranamami mudanvaham||

caturdasavayah prapta sanyasam sumahomatim
namami sankararambham vijayendra sarasvatim||

yato mamatma bhavasi tvameva tato na
vacyam mama kinchdasti
yatha tavestam kuru mam tathaiva
tvamatmanatham ramanam bhajami||
 
Dear Sri Ganesh Krishnamurthy

The first two couplets you reproduce appear to be in praise of Jayendra Sarasvathi Svaamigal of Kaanchi Kaamakoti Peetam, and the last two in praise of Ramana maharishi.

As far as I can make out, these two belong to extremely opposite sides of our Hindu principles, values and practices, e.g. in the application of Vedic texts such as Purusha Sooktham to our everyday life.

As English is a horrendously inadequate medium for understanding, much less analysing, Sanskrit texts, please try to show how your quotes look in devanagari, grantham, or malayaalam lipi.

S Narayanaswamy Iyer
 
Dear Sri Ganesh Krishnamurthy

Thanks. The last couplet in Sanskrit is smudged and too faint to read; hence I am not able to attempt a translation.

A free-hand translation (NOT mere transliteration) of the other couplets is as as follows:-

As the Kaanchi Kaamakoti Peetaathipathi Svaami Jayendra Sarasvathi Shankaraachaaria is a firm devotee of Lord Shiva, so is Veda Vyaasa a firm devotee of Vishnu.

I humbly prostrate again and again before both these composers of cryptic verses as equal to the gods.

These two former Earth-dwellers were self-evidently incomparable champions in their respective fields. I make my humble obeisance to Sri Jayendra Sarasvathi and pray that as my mentor he will purify me and cleanse me (of all doubts and difficulties).

At the age of 14 he attained the fourth and final aashram of sanyaasam: I humbly prostrate myself before Aadi Shankaaraachaaria who founded the four Peetams and the Kaanchi Kaamakoti Peetam (now headed by Sri Jayendra Sarasvthi).

S Narayanaswamy Iyer
 

srm

Member
Dear Sri Ganesh Krishnamurthy

I have tried to put the meaning for the verses as best as I could , hope this helps you.
Warm regards

Sankaram sankaracaryam kesavam badarayanam
sutra bhasya krtau vande bhagavantau punah punah||
That Keshava(Vishnu) who manifested as Badarayana (Sage Vyasa) wrote the Sutras ( brahma Sutras) for which Bhasyam ( commentery) was written(Krtau) by Sankaram ( auspiciousness incorporated) Sankaracharya ( Acharya Shankra Bhagavad Pad [ Adi Sankaracharya]) that Bhagavantau ( divine being) I prostrate (Vande) again and Again.
===========================================

caturdasavayah prapta sanyasam sumahomatim
namami sankararambham vijayendra sarasvatim||
At the age of 14 taking to Sanyasa (Dheeksha) possessing a pure(refined) and great mind(intellect)
that Vijayendra Sarasvati (refers to current Kanchi Kamakoti Pontiff) who was initiated into (arambam) [ the order of sanyasa] started by [Adi] sankaracharya.


tadantevasivaryanca jivoddharana tatparam
sri jayendra gurum pujyam pranamami mudanvaham||
MudAnvaham ( First I ) pranamami ( pray to) Pujya sri jayendra ( the previous Pontif of Kanchi Madam) my Guru in after remaining in close proximity (tadantevasivaryanca) of whom , I gained an revival in the purpose of my life (jivoddharana )
===============================================
yato mamatma bhavasi tvameva tato na
vacyam mama kinchdasti
yatha tavestam kuru mam tathaiva
tvamatmanatham ramanam bhajami||

If the source for this verse is provided then a contextual menaing could be provide. This verse seems to be embedded with profound meaning.
Hari Om
Rammohan
 

smg

New member
I humbly prostrate myself before Aadi Shankaaraachaaria who founded the four Peetams and the Kaanchi Kaamakoti Peetam (now headed by Sri Jayendra Sarasvthi).
Sir, not just 4+1 but also Sri Adishankaracharya Sharada Lakshmi Narasimha Peetam at Hariharapura was also founded by Sri Shankara Bhaghavatpada. The present Peetadipathi is Sri Swayamprakasha Sachidananda Maha Swamiji.
 
Dear Sri smg

Thanks for mentioning the "Sri Adishankaracharya Sharada Lakshmi Narasimha Peetam at Hariharapura ".

Perhaps you are not aware of the several seeming contradictions about that place.

First, the place-name itself: Harihara means something jointly about Maha Vishnu (Hari) and Lord Shiva (Hara). As you might know, the only known deity called Harihara-putra is Lord Ayyappan. Are we to understand, for example, that the very first temple to be built there or the very first deities to be worshipped there were by or of Vishnu-Shivan?

One blurb I have read says that Hariharapura is a kshethra "highly extolled" in the Vedas. Where and in which Veda is not made clear, so it is impossible to verify the astonishing claim. The same blurb also claims that Hariharapura was an agrahaaram (village of Brahmins) ruled by Maha-raaya Harihara, second ruler of the Vijayanagara Empire, and that the place was named after him. 14th century A.D.?

It expands further to say that the place's "Puranic history" dates back to the Maha Yajnyam conducted by Daksha, father of Uma Mahesvari, and that then place was callede "Dakshaashramam. On Daksha grossly insulting her husband Lord Shiva, Uma committed suicide in Daksha's fire. An enraged Lord Shiva thereupon killed Daksha and destroyed the whole place where the yajnya was taking place.

It goes so far as to say that the place was once also known as "kapaalam" (skull) -- apparently a denigrating reference to the tale caricatured in the Tamil film "Thiru vilayaadalkal" in which bangle-maker Nakkeeran sneers that Lord Shiva went begging with a human skull as a begging-bowl in his hands.

Second, the deity, or deities, worshipped there:

To the untutored, the very name "Sharada LakshmiNarasimha" might appear to indicate that Lord Vishnu has several wives -- Bhoomadevi, Lakshmidevi, Sharadadevi, Aandaal, etc. The question arises: Is not Sharadaadevi (Sarasvathi Vaak-devatha as the Vedams call Her) the spouse of Brahma-Prajaapathi? If so, what is she doing in a Vishnu kshethram? Also, why is not Lord Shiva being worshipped here in Hariharapura?

Third, Sage Agasthya's Goddess, or Aadi Shankaraacharya's Sharada?

Irreconciliable sources say that Sage Agasthya, after crossing the Vindhyachala, performed penances at various places in South India, performed "rigorous penance" and worshipped Maha Lakshmi at not-yet-named Hariharapura. They also say, tantalisingly, that Aadi Shankaraachaarya "prayed to Goddess Sarasvathi to follow him and grace the place, where he would assume her power to be eternally radiant."

Mother Shara granted the request, subject to the special condition that he should not look behind. If he did She would stay there forever. The Aachaarya agreed and started walking south from Kashmir. listening to the Mother's anklets tinkling. On entering not-yet-named Hariharapura he did not hear the sound and turned back to see the Mother standing there.

The Aachaarya offered prayers to mark the holy spot, consecrated the Sri Chakra and placed the Mother's image on it. "Even today, one can see the rare statue of Shaaradaamba in standing posture."

The Internet photos of the shrine only show a seated female deity very highly ornamented, so that only the made-up face can be seen above the padmaasana posture .

S Narayanaswamy Iyer
 
Dear Sri smg

Further research throws further doubts and conflicts about the "Hariharapura peetam".

When the Sringeri Shaarada Peetam, undisputedly founded by Sadguru Aadi Shankaraachaarya, is only some 12 miles away, why did he found another Shaarada Peetam at Hariharapura? To compete? Which is older?

How many other Shaarada Peetams did he establish within 12 miles of the other three Peetams, and the Kaamakoti Peetam? Why the need for so many? To lessen the glory and grandeur of the other four-plus-one?

Vaalmeeki Raamayanam's Yuddha Kaandam canto 105 relates how Sage Agasthya appeared in the battlefield at Lanka and instructed Sree Raama in the Aadithya Hrudayam (which some of us still recite on Sundays). This was in the Dvaapara Yugam.

Did Sage Agasthya go to Lanka first to give upadesham about Sun-worship to Sree Raama in the battlefield, or did he go to Dakshaashramam a.k.a Kapaalam a.k.a. Hariharapuram first?

Why does one blurb insist that the deity there is "Shaarada Paramesvari"? To create confusion, as we normally refer to Shiva's consort as Paramesvari (and to Shiva as Paramesvara)? To imply that Goddess Sarasvathi was yet another consort of Lord Shiva? Where does Lord Brahma Prajaapathi come in this picture?

Perhaps other conflicts and contradictions may yet surface upon further delving into the matter.

S Narayanaswamy Iyer
 

smg

New member
Dear sir,

I have never watched Thiruvilayadal. The story that I have heard is that Parameshwara chopped off one the heads of Brahma (I haven’t forgotten why). It got stuck in his hands. The curse goes like you have to fill it with food. Then Annapoorneshwari (which is also near Hariharapura!) filled it with food. I don’t know if it’s the same kapaalam. Isn’t there a Kapaleshwara temple? I have listened to “Kaapaali karunai nilavupozhi vadana madiyanoru . . . Kaapaali” a number of times and always thought it was about kapaaleshwarar. I don’t know about Dhaksha keshtram. The worst thing is that we were looted by invaders so many times that there aren’t many texts left to verify a lot of things, like those libraries which were burned for days. Who knows how many texts we lost in the sands of time.

I don’t know if there is a competition bw them and Sringeri peetam. There is also Kudli Sringeri mutt. I don’t think they are ‘competing’ with Sringeri mutt. Infact it was established by a Sringeri peetadipathi who had gone for theertha kshetras and didn’t return on time and the new uttaradhikari was chosen at Sringeri because they thought he has attained his samadhi. They had a really nice website, but its been taken down. I can take a picture of the Guru parampara inscribed there the next time I visit. The last time I took blessings from Swamiji, he said that the Kudli mutt was temporarily taken over by the government (because someone wrote an anonymous letter or something). My government has an uncanny knack of poking its nose everywhere. (Like the Hampi utsava is celebrated on low budget but tipu jayanti? One of these days people might start to think that their priorities lie elsewhere). That’s a different story.

Ofcourse, I can’t do as much research on these topics as you can. From what I have read, they says that the mantra dhiksha to Sri Krishna Yogeendra, the name of Sri Swayamprakasha Krishana Yogeendra Saraswathi in his poorvashrama, was given by Shankara Bhagavadpada but the sanyasa dhiksha was given by Sri Sureshwaracharya who also called him Swayamprakasha. Now you might ask why didn’t Shankara Bhagavadpada give him sanyasa dhiksha but Sureshwaracharya did. I don’t know. As far as the name is concerned, it’s a Sri Matha. I don’t know if it’s the same as Sharadamba Peetam. They worship Sri Chakra. I don’t exactly know the role of Agastya muni. I think it has something to do with Lakshminarasimha Saligrama. The chances are that Sri Krishna Yogeendra was performing pooja, then the Sringeri mutt was established, then Sri Sureshwaracharya came and initiated him the sanyasa dhiksha and a full fledged mutt was established. I don't know if its correct to say Sri Shankara Bhagavadpada established the mutt.

I would give them the benefit of doubt because I don’t have a reason to believe they would fake this up or compete with a near-by Mutt. There could be some discrepancies with the names and the dates, the main reason being the lack of resources to verify the claims. It could also be true that the ‘sthala mahima’ has been passed on by the word of mouth.

Caveat: I don’t know the answer to most of your questions so I can’t answer all of them. If I come across any books, I can mention them here.
 
Dear sri smg

Thanks for your candidness. You now say, inter alia:-

"As far as the name is concerned, it’s a Sri Matha. I don’t know if it’s the same as Sharadamba Peetam. They worship Sri Chakra. I don’t exactly know the role of Agastya muni. I think it has something to do with Lakshminarasimha Saligrama.......... I don't know if its correct to say Sri Shankara Bhagavadpada established the mutt. "

Your earlier assertion was novel and intriguing, so I was bound to probe further.

Please let me add in all humility that if as you say the devotees worship the Sri Chakra then, like the famous Kaanchipuram Sree Kaamaakshi-amman Temple, the "Sri Matha" institution is most likely dedicated, not to Vaak-devi Sarasvathi (Consort of Lord Brahma Prajaapathi) or to Sree-devi Mahaa Lakshmi (Consort of Lord Sree Mahaa-Vishnu), but to Durga Parameshvari, the divine Consort of Lord Shiva Parameshvara.

This would jell with the legend that Goddess Daakshaayani immolated Herself in her father Daksha Maha-prabhu's yajnya agni-kundam in retribution for her father's insulting her Consort, that Her enraged Consort Lord Shiva thereupon destroyed both Daksha and his yajnya-shaala.

You also say towards the beginning of your latest e-mail:-

Parameshwara chopped off one the heads of Brahma (I haven’t forgotten why). It got stuck in his hands. The curse goes like you have to fill it with food. Then Annapoorneshwari (which is also near Hariharapura!) filled it with food. I don’t know if it’s the same kapaalam. Isn’t there a Kapaleshwara temple?

You seem to have got rather confused. The story you say you have heard is most probably untrue.

If, as you recount, the "chopped off head of Brahma got stuck in Lord Shiva's hands", then it must be bleeding profusely. Not only that, it must be full of cerebellum, cerebrum, blood-vessels, nerves, and other flesh and blood. Part of Daksha's severed neck must still be stuck to it. In other words, it cannot possibly be a "kapaalam", which means empty skull or skull-bone used as a begging bowl.

Further, Goddess Annaporna, or Annapoorneshvari, is nowhere connected with the matter. If you know Her ashtakam and other slokams in praise of Her, you will realise that She is "Shankara Praana-Vallabhe", i.e. His very own divine Consort.

Where in the shaasthrams and in which shaasthram does it say that you should beg from your wife?

And what exactly is the "food" that She filled the begging-bowl-skull with?

Yes, in Mylapore (Chennai) there is a magnificent Kapaleesvarar Temple. And an equally magnificent Shiva-Lingam. Plus a magnificent Moola- vigraham of Amman.

S Narayanaswamy Iyer
 

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