You are here: SriPedia - Oppiliappan - Archives - Aug 2006

Oppiliappan List Archive: Message 00225 Aug 2006

Aug 2006 Indexes ( Date | Thread | Author )

[Date Prev][Date Next][Thread Prev][Thread Next]


Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

The Sacred Seven

 

I was travelling from Coimbatore to Chennai by the night train and was reading 
a book when my concentration was disturbed by an altercation nearby. An old 
lady who had climbed the compartment steps with difficulty had been allotted an 
upper berth by an inconsiderate booking clerk and was requesting a 
co-passenger, a middle-aged man with a lower berth (No.7), to swap places with 
her, as she was unable to climb to the upper berth. The man was refusing to do 
so (rather inconsiderately, I thought). The matter ended with my parting with 
my lower berth and occupying the upper one and the old lady ensconced in mine. 
In the morning, when we all got down from the train, my curiosity got the 
better of me and I asked the person who had insisted on his lower berth as to 
why he was so adamant. Was he suffering from arthritis, heart disease or some 
such disorder which made it difficult for him to oblige the lady? The gentleman 
then opened up and told me sheepishly that he had specifically sought and 
secured berth no. 7 in coach no.7 through advance booking, as 7 was his lucky 
number and he felt insecure travelling under any other number. He was hence 
reluctant to give up the specific berth in favour of anyone, however genuine 
the other's need. I was understandably surprised by the explanation and went on 
my way, reflecting on the sway numbers had on people.

 

When I considered numbers in general and 7 in particular, I almost sympathized 
with the passenger, for 7 definitely appeared to occupy an exalted place in the 
Lord's scheme of things. The number appeared to dominate and tower over all 
other integers and seemed to leap out of the pages of our Scripture, whichever 
holy book you chose. Be it the spotless Shruti, the Divya Prabandas, Itihasasas 
or Puranas, 7 seems to occupy a pride of place, as can be seen from the 
following.

 

It could definitely not be a coincidence, but the Yaju: Samhita consists of 
seven major chapters or 'Kaandam's. Srimad Ramayanam too, being but a 
reincarnation of the immaculate Shruti, consists of seven 'Kaandam's. You may 
be inclined to pooh pooh this, but there is an abundance of references in the 
Scripture to 7, which is too wide-spread, too frequent and too significant to 
ignore. Be they rivers, mountains, worlds, trees, Rishis or chaste women, the 
best among them are always seven in number.

 

 For instance, if you take rivers, all of us utter the names of 7 great rivers 
every day, invoking the presence of their sacred waters in our bath water. 

 

"Gange cha Yamune chaiva Godaavaree Saraswati

Narmade Sindhu Kaaveri jalesmin sannidhim kuru"

 

This is what we recite, mentally imagining ourselves being cleansed of all our 
external and internal dirt, by the holy waters.

 

 If you take mountains, there too you find the Vishnu Puraanam telling you that 
the greatest among them are seven in number-

 

"Mahendro Malaya: Sahya: Suktimaan Riksha parvata:

Vindhyascha Paariyaatrascha sapta atra Kula Parvataa:"

 

It is to these that Sri Tiruppaanazhwar refers, when he says that these huge 
mountains were swallowed by the Lord during the Cosmic Deluge-"Anda 
bahirandatthu oru maanilam ezhumaal varai muttrum unda kandam kandeer ennai 
uyyak kondade". The Seven Kula Parvatas are stated differently in ancient 
Tamizh works, as Himayam, Mantharam, Kailaasam, Vindhyam, Nishadam, Hemakootam 
and Nilagiri-"Imayam, Mantharam, Kailai, Vadavindam, Nidadam, Emakootam, 
Nilagiri ena kula varai ezhum koorum enba" says the Divaakaram. Though these 
are indeed venerable mountains, more adored and adulated are the seven that 
form the abode of Srinivasa. The glory of the hills is so much that the Lord 
Himself is known popularly as "Ezhumalayaan". The Venkatesa Suprabhaatam 
catalogues these seven significant hills-Sri Seshasailam, Vrishabhaadri, 
Vrishaadri, Venkataadri, Naraayanaadri, Garudaadri and Anjanaadri, The seven 
great hills appear to be different in each Dweepa. For instance, in the Plaksha 
Dweepam, the Varsha Parvatas are known as Gomeda, Chandra, Naarada, Dundubhi, 
Somaka, Sumanaa and Vaibhraaja, while in the Saalmali Dweepa, the seven great 
mountains are named Kumuda, Unnata, Balaahaka, Drona, Kanka, Mahisha and 
Kakudmaan. Now I hear you asking, "What are these Dweepaas and how many are 
they?"

 

The great land masses and islands of the world, the Dveepaas as they are called 
in Sanksrit, are again 7 in number. While the one that we inhabit is known as 
the Jamboo Dweepam, there are six others, called Plaksha Dweepam, Krouncha 
Dweepam, Saalmali Dweepam, Pushkara Dweepam, Kusa Dweepam, and Saaka Dweepam. 
These land masses are surrounded by oceans, which too are seven in 
number-"Uvarodu Karumbu Madhu ney Tayir Paal Punal maa kadal ezhena vagutthanar 
pulavar"-oceans of salt water, sugar cane juice, ghee, curds, milk, 
intoxicating liquid and potable water.

 

The Taittiriyopanishad tells us that the Seven vital airs emanate from the 
Lord, as does everything else-"Sapta Praanaa: prabhavanti tasmaat". (These 
seven regions of Air are-"Aavaaha, Pravaaha, Samvaaha, Udvaaha, Parivaaha and 
Paraavaha"). Another group of seven which owes its origins to the Paramatma is 
"Samit" or the small wooden sticks used as fuel in various yagyas and homas. 
The seven types of Samit are those from the Palaasa tree, the Banyan tree, the 
Fig tree, the Jack tree (Palaa maram), Samee, Asani nata and Pushkara parna. 
The specialty of these trees is that they bear fruit, without apparently 
generating blossoms. In the Cosmic Sacrifice that was performed for the purpose 
of Creation, do you know how many "Paridhi"s (sticks kept on three sides of the 
sacrificial fire) were there? No marks for guessing--they were indeed seven. 
("Sapta asya aasan Paridhaya:"). These symbolic Paridhis consisted of the five 
elements (Earth, Atmosphere, Water, Wind and Fire), Ahankaaram and the 
Intellect. Vidyaaranya interprets the reference to the seven Paridhis as 
meaning the seven principal metres-Gaayatri, Ushnik, Anushtup, Brihatee, 
Pankti, Trishtup and Jagatee. And the number of Samits used in the Primordial 
Yagya was again 21--a multiple of seven ("Tri: sapta samidhaa: kritaa:") 

 

Thus, the Upanishads have a lot to say about 7. The Cchaandogya Upanishad calls 
upon the devotee to worship seven types of Saama mantras-Hinkaaram, Prastaavam, 
Omkaaram, Pratihaaram, Upadravam and Nidhanam.

 

The Vishnu Sahasranaama Stotram praises the Lord as "Saptaidhaa:", as He is the 
object of worship in the three types of Yagyas (Paaka Yagya, Havir Yagya and 
Soma Samsttha) each of which is seven in number. For instance, the Paaka Yagya 
group consists of seven sacrifices-Oupaasanam, Vaisvadevam, Sthaaleepaakam, 
Ashtakaa shraaddham, monthly ceremonies, Eesaana bali and Sarpa bali. 
Similarly, Havir Yagyas consist of another seven--Agnihotram, Darsa Poorna 
maasam, Pinda Pitru Yagyam, Pasu bandham, Aagraayanam, Chaatur maasyam and 
Sautraamani. The seven Soma Samsttha type of Yagyas are Agnishtomam, 
Atyaagnishtomam, Ukthyam, Shodasam, Vaajapeyam, Atiraatram and Aaptoryaamam. 

 

The same Vishnu Sahasranaamam tells us that the Lord has seven vehicles-"Sapta 
vaahana:"-consisting of the seven horses of the Sun's chariot, which are the 
presiding deities of seven Vedic metres, viz., Gaayatri, Ushnik, Anushtup, 
Brihatee, Pankti, Trishtup and Jagatee. Again the magical number 7 is used to 
describe the Parabrahmam, in the same Stotram-"Sapta Jihavaa:" or the 
seven-tongued one. Here, the reference is to the Lord's fiery form as the Agni 
Bhagawan, which is used for conveying the sacrificial offerings meant for 
various deities. These seven tongues are known as Kaalee, Karaalee, Manojava, 
Sulohita, Sudhoomravarna, Sphulinginee and Visvaroopee. These seven tongues are 
also symbolically represented as the nose, tongue, eye, skin, ear, mind and 
intellect-

 

"Ghraanam jihvaa chakshuscha tvak cha shrotram cha panchamam

  Mana: buddhischa sapta etaa jihvaa Vaisvaanara archisha:"

 

Again, we are told by the Upanishad that the Paramatma is the source of the 
seven types of fire-"Sapta praanaa: prabhavanti tasmaat, Saptaarchisha:  
Samidha: Sapta jihvaa:". And the seven types of fire referred to here are 
Hiranya, Kanaka, Rakta, Krishna, Suprabha, Atirakta and Bahuroopa. 

 

Confirming His affinity for number 7, when He decides to show Sugriva what He 
is capable of, it is seven Saala trees that Sri Rama pierces with a single 
arrow. And when He exhibits His prowess for winning the fair hand of Sri 
Nappinnai, Sri Krishna tames seven wild bulls-"maal vidai ezhum adarttha 
sempavala tiral vaayan". And when He hoists the Govardhana Mountain as a huge 
umbrella to protect the cows and cowherds of Gokulam from the hail storm let 
loose by an enraged Indra, He stands still for seven days and seven nights, 
absolutely without any fatigue. 7 would indeed appear to be the favourite 
number of the Lord, as it was of the railway passenger mentioned above. This is 
yet again borne out by the seven Praakaarams or enclosures He sports at 
Srirangam. Sri Bhattar is so enamoured of these seven praakaaras, that he 
begins his Sri Ranganatha Stotram with "Sapta Praakaara madhye". 

 

And again, the worlds in this universe are seven, as we well know from the 
Praanaayaama mantras, which enumerate them as "Bhoo:, Bhuva:, Suva:, Maha:, 
Jana:, Tapa:, and Satyam". This Cosmos consists of fourteen such worlds, we are 
told by Sri Ramanuja-"Chaturdasa bhuvanaatmakam Andam". While the aforesaid 
seven worlds are those consisting of the Earth and the exalted ones above, 
there are seven more under the earth, which are the abode of Asuras, Rakshasas, 
Serpents and Yakhshas. These underworlds are Atalam, Vitalam, Nitalam, 
Gabhastimaan, Sutalam and Paataalam. Contrary to the popular misconception, 
these worlds below are beautiful and enchanting, where the Sun shines without 
scorching and everything is pleasant. In fact, Sri Narada, returning to heaven 
after a trip to the Paataala lokam, is said to have remarked that the latter 
was much more beautiful than the former, according to Sri Vishnu Puranam. (It 
is interesting to note that even according to the Islamic tradition, the number 
of Earths is seven).

 

There is none who has not seen the constellation of seven stars in the night 
sky, known as the "Saptarishi Mandalam", representing the seven great Sages or 
Maharshis. If you want to know who they are, you have to go again to the 
Sandhyavandana Mantras, where their names are enumerated as the discoverers of 
seven significant "Vyaahriti" mantras-Atri, Bhrigu, Kutsa, Vasishtta, Goutama, 
Kaasyapa and Angirasa. The fame of these Sapta Rishis is such that even the 
Lord refers to them in the Bhagavat Gita-

 

"Maharshaya: Sapta poorve chatvaaro Manava: tatha

Mad bhaavam maanasa jaata yeshaam loka imaa: prajaa:"

 

These seven Rishis are considered to be the progenitors of the entire human 
race, to whom all of us owe our origins. These Rishis, in turn, were born 
directly from the mind of the four-headed Brahma. Due to their exalted origins, 
these Rishis were considered the best of their class and were charged with the 
important function of populating the worlds through their progeny. However, the 
seven Rishis enumerated by the Lord are apparently different from the seven 
referred to as the discoverers of the Vyaahriti mantras. The Sapta Rishis as 
per the Bhagavat Gita would appear to be Mareechi, Angiras, Atri, Pulastya, 
Pulaha, Kratu and Vasishtta, as can be deduced from the following Mahabharata 
Sloka:

 

"Mareechi: Angirasascha Atri: Pulastya: Pulaha: Kratu:

 Vasishtta: iti sapta ete maanasaa nirmitaa hi te

Ete Veda vido mukhyaa: vedaachaaryaascha kalpitaa:

Pravritti dharmina: chaiva praajaapatye cha kalpitaa:"

 

The same Epic furnishes another grouping of Sapta Rishis, born from the mind of 
Brahmaa-Sana, Sanatsujaata, Sanaka, Sanandana, Sanatkumara, Sanaatana and 
Kapila.

 

It would appear that the Sapta Rishis differ from one Manvantaram to another, 
the seven narrated above belonging to the Swaayambhuva Manvataram. The seven 
great seers belonging to the current Vaivasvata Manvantaram would be 
Visvamitra, Jamadagni, Bharadvaaja, Goutama, Atri, Vasishtta and Kasyapa. It is 
significant that the names of all these Rishis find mention in the Vedas in 
several contexts.

 

The Sapta Rishis or the Seven Great Seers are so called not only because they 
are seven in number, but also due to their possessing seven great qualities, 
viz., 

1. Long life 

2. Ability to discover Veda mantras through penance

3. Divine vision encompassing the past, present and the future

4. Lordship

5. Maturity with respect to age, qualities and learning-the "Gnaana Vriddhaa:, 
Vayo Vriddaah: and "Seela Vriddhaa: indicated in Srimad Ramayanam 

6. Identification and propagation of the right path, and

7. Being the progenitors of the entire human race.

 

This much is clear from the following Vaayu Purana sloka:

 

"Etaan bhaavaan adheeyaanaa ye chaita Rishaya: mataa:

Sapta ete saptabhi: chaiva gunai: Saptarshaya: smritaa:

Deerghaayusha: Mantrakrita: Isvaraa: divya chakshusha:

Vriddhaa: pratyaksha dharmaana: Gotra pravartakaa: cha ye"

 

It is significant to note that Sri Kousalya invokes the blessings of the Sapta 
Rishis, when bidding Sri Rama farewell on His jungle sojourn-"Sapta Rishaya: 
Naaradascha te tvaam rakshantu sarvata:" 

 

 

There are some sacred places which bestow liberation on those who visit them or 
reside in them. These are known as "Mokhsapuri". If you see their number, it is 
predictably seven: these are Ayodhya, Mathura, Maya (Haridwar), Kasi, Kaanchi, 
Avantika (Ujjain) and Dwaraka. Here is the relative scriptural quote-

 

"Ayodhya Mathura Maya Kasi Kanchi Avantika

Puree Dwaaravatee chaiva sapta ete moksha daayakaa:"

 

At the other extreme, we find that the principal forms of Hell, which are 
created to enable Jeevatmas to work off their evil deeds, are also seven. This 
we find from Sri Poygai Azhwar's words-"Ini yaar puguvaar ezhu naraka vaasal". 
If you really want to know, the seven hells indicated by Azhwar, to which 
evil-doers of various hues are assigned, are Rouravam, Maharouravam, Tamas, 
Nikruntanam, Apratishttam, Asipatram and Taptakumbham. These have been 
differently stated as Perum Kalittru Vattam, Peru Manal Vattam, Eriyin Vattam, 
Poogaiyin Vattam, Irulin Vattam, Perum keezh Vattam and Aripadai Vattam. 
Another grouping of these seven hells mentioned by Sri Annangaracharya 
is-"Koota saalam Kumbheepaakam Allal Adhogati Aarvambhoo, Sendhu endru ezhum 
tee naraka peyar". 

 

The number 7 exerts great influence over human lives too. For instance, it is 
at age 7 that we are normally expected to undergo Upanayanam. Though the 
Shastras tell us that a boy should undergo this samskaara at 8 ("Ashta varsham 
braahmanam upanayeeta") since age for this purpose includes the time spent in 
the mother's womb, it is actually at 7 that Upanayanam is to be done. In 
marriage too, the acid test of whether a marriage has been concluded is whether 
the significant ritual of Saptapati has been performed. Even the Hindu Law 
prescribes Saptapati as conclusive proof of marriage. This involves the bride 
and groom taking seven steps together, with the intonation by the groom of the 
mantras beginning with "Ekamishe Vishnu: tvaa anvetu", invoking the blessings 
of the Paramatma at each of the very first steps the couple take together in 
their new life.

 

As children, all of us must have written essays on Domestic Animals and Wild 
Animals. We have a clear categorization of these beasts and predictably, we 
find that each kind consists of seven animals. Among the Domestic Animals are 
the cow, the sheep, the buffalo, the horse, the mule and the donkey and, of 
course, the human being, while the Wild Animals consist of the lion, the tiger, 
the pig, the boar, the elephant, the bear and the monkey. Here is the relative 
Mahabharata slokam-

 

 

"Simha vyaaghra varaahascha mahisha vaaranaa: tatha

 Rikshaascha vaanaraaschaiva sapta aaranyaa: smrita nripa

Gou: aja: manuja: mesho vaaji asvatara gardbhaa:

Ete graamyaa: samaakhyaataa: pasava: sapta saadhubhi:" 

 

And when they seek the exalted state of subjugation to Emperuman, Azhwars do 
not confine the prayer to themselves, but include three generations before them 
and three after them, which makes for seven generations, including themselves. 
This is known as "Sapta parva daasyam" and is oft-repeated in Azhwars' 
outpourings. Here are a few for a sample-

 

"Endai Piraan tanakku adiyaar adiyaar tam adiyaar adiyaar tamakku adiyaar 
adiyaar tam adiyaar adiyongale"(Sri Nammazhwar)

 

"Endai tandai tandai tandai tam mootthappan

Ezh padikaal todangi vandu vazhi vazhi aatcheigindrom" (Sri Periyazhwar)

 

"Tvat bhritya bhritya parichaaraka bhritya bhritya bhritya's bhritya iti maam 
smara Lokanatha!" (Sri Kulasekharazhwar)

 

Sri Nammazhwar proudly proclaims that the Lord decided to bless seven 
generations before him (Azhwar) and seven after him, just because of their 
connection with Azhwar-

 

"Kesavan tamar keezh mel emar ezh ezhu pirappum

Maa sadir idu pettru nammudaya vaazhu vaaikindravaa!"

 

Azhwar performs Prapatti at the feet of the Lord-"un adikkezh amarndu 
pugundene". As a result, it is not only Azhwar who is assured of liberation and 
endless bliss, but all those who were born seven generations before him and 
seven after. This is evident from his words,



" ennai kondu en paavam tannaiyum paara kaitthu emar ezh ezhu pirappum

 mevum tan maiyyam aakkinaan vallan Empiran Vittuve".

 

If you ask whether the Saranagati performed by one person can save so many 
generations after him, the answer is that due to the devotion ingrained in 
their genes, all followers of Azhwar are endowed with divine wisdom and are 
prompted by the Lord Himself at appropriate times to perform Prapatti at His 
lotus feet, for their own individual selves, thus ensuring their liberation.

 

7 would also appear to indicate innumerability or infinity, as does thousand in 
Vedic parlance. When the Purusha Sooktam credits the Lord with a thousand 
heads, eyes and feet ("Sahasra seersha Purusha: sahasraaksha: sahasra paat"), 
what it actually means is that the Lord has an infinite number of heads, eyes 
and feet. Similarly, when Sri Peyazhwar proudly proclaims having rid himself of 
seven births ("Ezh pirappum yaan arutthen") as a result of his having attained 
the Lord's feet, what he really means is that he has escaped the interminable 
cycle of births and deaths. When Sri Andal prays for intimate service to the 
Lord in seven births and their multiples, ("Ettraikkum ezh ezh piravikkum un 
tannodu uttrome aavom, unakke naam aatcheivom") She again seeks such kainkaryam 
in innumerable births, as long as the Jeevatma continues to inhabit its mortal 
coils. 

 

Giving away cows is so meritorious that it saves seven generations before and 
seven after the donor, we learn from the Mahabharata-"Go pradaanam taarayate 
sapta poorvaan tathaa aparaan". We thus see how good deeds done by one confer 
merits on seven generations. Conversely, sins committed by one can also affect 
one's forebears and successors for seven generations, says the same 
Mahabharata. For instance, perjury, or tendering of false evidence, dooms not 
only the perjurer to hell, but also seven of his generations before and after 
him-

 

"Prishto hi saakshee ya: saakshyam jaanamaano anyatha vadet

 Sa poorvaan aatmana: sapta kule hanyaat tathaa aparaan"

 

Another famous grouping of seven is the notes or Swaras in music-Shadjam, 
Rishabham, Gaandhaaram, Madhyamam, Panchamam, Daivatam and Nishaadam. It is the 
innumerable permutations and combinations of these seven Swaras that take the 
form of delightful music, which enthralls us. These seven swaras in turn 
originate from the three basic swaras of the Shruti. viz., Udaattam, Anudaattam 
and Swaritam. 

 

Sri Tirumangai Mannan tells us that the venerable residents of Tirunaangoor 
Vaikuntta Vinnagaram were well versed not only in the Vedas and other Shastras, 
but were expert musicians too, having mastered the seven swaras and employing 
them to maximum advantage in constantly singing the praise of the Lord-"Ezhil 
vilangu marayum Ezh isayum kelvigalum iyandra perum gunatthor, mannil migu 
marayavargal maliveydu Naangoor Vaikuntha Vinnagaram". A neighbouring divya 
desam, Manimaada Koodam, is also populated by Vaidikas who are adept at 
music-"Muttheeyar, naal Vedar, Iyvelvi, Aarangar, Ezhin isayor marayor". All of 
us have experienced the power of music-an ideal amalgam of the Sapta Swaras is 
capable of transporting us to incredible heights of delight. If this is true of 
human exponents, rendering human compositions, how blissful would it be to 
listen to the same combination of seven notes, setting to music an incredibly 
sweet text, that too portraying the uplifting tale of the Ultimate? This was 
the experience to which the residents of Ayodhya were treated, by Kusa and 
Lava, the sons of Sri Rama, rendering the poignant and potent verses of Sri 
Valmiki's composition, all set to the seven lilting Swaras and appropriate 
beats-

 

"Paatye geye cha madhuram pramaanai: tribhi: anvitam

 Jaatibhi: saptabhi: baddham tantree laya samanvitam"

 

Going back to Sri Tirumangai Mannan, we find that No. 7 figures prominently in 
one of the compositions from his prolific pen. Aptly named Tiru ezhu 
koottrirukkai, reflecting its emphasis on 7, the verses incorporate the numbers 
from 1 to 7 and from 7 to 1in a formation resembling a beautiful pyramidical 
chariot. This is an extraordinary type of Prabandam, involving the drawing of a 
Chariot-like figure with a top half and a bottom one, both triangular. The 
Divine Poet has effortlessly employed words representing numbers from one to 
seven and woven all these into an enthralling garland of words, that is at once 
lilting in metre, profound in purport, brimming over with Bhakti and 
matchlessly magnificent in composition. This Tiruvezhukoottrirukkai belongs to 
a poetical form known as "Chitra Kavi", refreshingly different from 
run-of-the-mill verses, appealing to the intellect as well as the heart and 
bringing out the significance of 7.

 

If 7 is so significant, is there a Mantram or such esoteric formulation with 
seven letters, just as we have the Shadakshari or Vishnu Mantram with six 
letters, the Ashtaaksharam or the eight-lettered Narayana Mantram or the 
twelve-lettered Vasudeva Mantram? Yes, indeed-we have the Rama Mantram of seven 
letters, capable of conferring all auspiciousness on the devotee, says the Rama 
Rahasya Upanishad -

 

"Rama Saptaaksharo mantra aadyante taara samyuta:"

"Saptaaksharo mantra raaja: sarva kaama phala prada:"

 

And now, shall we see how the rest of the world regards No. 7?

The Pythogoreans called 7 the perfect number. The Goths had seven deities and 
so had the Romans, from which are derived the names of the seven-day week we 
currently follow. In Chinese culture, the number 7 features prominently in many 
aspects of life. For example, the seventh day of the first moon of the lunar 
year is known as Human's Day and is considered the birthday of all human beings 
universally.  There are Seven Gods of Luck in Japanese folklore. Seven is the 
fourth Prime Number. Seven is the smallest number that can't be represented as 
a sum of fewer than four nonzero squares. As per christian tenets, there are 
seven principal virtues-- Chastity, Abstinence, Diligence, Liberality, 
Patience, Kindness, and Humility, and correspondingly, there are seven deadly 
sins too--Avarice, Envy, Pride, Sloth, Gluttony and Wrath . According to 
psychologists, when asked to choose a number between 1 and 10, most people will 
choose 7, as it is the most common number thought of, off the top of one's 
head. We are told that ancient Rome had seven hills, which is also the number 
of the wonders of the ancient world. Just like our Sapta Rishis, Greek 
mythology speaks of seven sages, named  Solon, Chilon, Thales, Bias, Cleobulus, 
Pittacus and Periander. Christian Middle Ages had seven free arts (grammar, 
rhetoric, dialectics, arithmetic, geometry, music, astronomy). 

You would now agree that the world has indeed taken a cue from our Shastras and 
accorded Number 7 an exalted place in the universal scheme of things. And now, 
to end this piece, here is a quote from H.P.Blavatsky's article in "The 
Thosophist" of June 1880-

"If the Hindus will think of their Manu and recall what the old Shastras 
contain, beyond doubt they will find the origin of all this symbolism. Nowhere 
did the number seven play so prominent a part as with the old Aryas in India. 
We have but to think of the seven sages--the Sapta Rishis; the Sapta Loka--the 
seven worlds; the Sapta Pura--the seven holy cities; the Sapta Dvipa--the seven 
holy islands; the Sapta Samudra--the seven holy seas; the Sapta Parvatta--the 
seven holy mountains; the Sapta Arania--the seven deserts; the Sapta 
Vriksha--the seven sacred trees; and so on, to see the probability of the 
hypothesis. The Aryas never borrowed anything, nor did the Brahmans, who were 
too proud and exclusive for that. Whence, then, the mystery and sacredness of 
the number seven?"

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana 
Yatindra Mahadesikaya nama:

dasan, sadagopan

 

 

 

 

 


[Non-text portions of this message have been removed]



 
Yahoo! Groups Links

<*> To visit your group on the web, go to:
    http://groups.yahoo.com/group/Oppiliappan/

<*> To unsubscribe from this group, send an email to:
    Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
    http://docs.yahoo.com/info/terms/
 




[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
oppiliappan-subscribe@yahoogroups.com
To subscribe to the list