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Vol 01.012  Pre-SaraNAgati Issues
24 October, 1996

In this Issue: 
1. NOTE FROM THE EDITOR
2. FROM RAHASYA TRAYA SARA
    Adhikara 20: Niryana Adhikara(The Departure of the soul)(Contd)
    Section 5 En route to Vaikunta
3. From Chapter 3 of " Hinduism Rediscovered" "Sources of Knowledge"- (Contd)
    The Smriti Texts- Itihaasas
4. From Chapter 6 of " Hinduism Rediscovered"
    " What is God?" on Kaala, Desa, and Prakriti 

1. NOTE FROM THE EDITOR

Dear Bhagavatas,
I am sure you will be reading the postings and I hope you will find them interesting and may perhaps be also informative for those in the twilight zone. You may feel free to offer any constructive criticisms, corrections, additions, deletions etc needed as much as any words of encouragement and I assure you that I will be beholden to you for both.

Dasoham
Anbil Ramaswamy


2. FROM RAHASYA TRAYA SARA

SECTION 5 : EN ROUTE TO VAIKUNTA: ADHIKARA 21 GATHI VISESHA ADHIKARA
( THE ROUTE TO VAIKUNTA)

As we saw, the Lord releases the soul from the gross body (Stula Sarira) and provides with a subtle body ( Sukshma Sarira) and takes it through the Brahma Nadi on the Devayana. Swami Desika compares this to a king carrying his infant prince for a stroll.

This jeeva is received with due honors by the deities presiding over the following :-
1. Archis ( Fire ) 2. Ahas ( Day), 3.Suklapaksha ( Bright fortnight of the month before the full moon), 4. Uttarayana ( the six monthly period when the Sun is traversing towards the north), 5. Varusha or Samvatsara ( Year) and then by 6. Vayu ( Wind God), 7. Surya ( Sun God), 8. Chandra ( Moon God), and finally by 9. Vidyut Purusha a.k.a. Amaanava Purusha or Maanasa Purusha who is accompanied by 10. Varuna (Rain God) , 11. Indra ( Lord of Devas) and 12. Prajapathi ( the Creator of lives). The Gods mentioned at 9 to 12 take him to the very boundaries of the manifest world ( Prakriti mandala). These deities are Called 'ADHI VAHIKAS' (Prime Guides).

A doubt may arise as to how names of divisions of time like day, bright fortnight, half- year and year could be clubbed with the names of deities. Sri Bashyam clarifies where the various divisions of time are mentioned they refer to the deities presiding over the respective time periods and therefore there is no incongruity in the listing.

Again, different Upanishads list the various Adhivahikas differently some omitting a few and some mentioning the names of certain lokas and some others jumbling the sequence. Sri Bashyam clarifies that where a more detailed listing is given it should be adopted and where only an oblique reference is made to certain deities , they should be fitted into the pattern and sequence given in the detailed listing. We have adopted the sequence and listing as consolidated in Sri Bashyam and as adopted by Swami Desika in his Rahasya Traya Sara.

WHAT HAS BEEN DECLARED IN OUR SASTRAS IN THIS REGARD IS NOT A FIGMENT
OF IMAGINATION. SCIENTIFIC RESEARCH BASED ON CASES OF DEATHBED VISIONS
(DBVS), NEAR DEATH EXPERIENCES ( NDE), OUT OF BODY EXPERIENCES (OBE)
ETC IN THE USA AND ELSEWHERE CONDUCTED BY RENOWNED RESEARCH INSTITUTIONS CONFIRM THE FINDINGS OF OUR SCRIPTURES.(VIDE ANNEXURE 1)

Another point also requires clarification . We saw that both categories of souls that pass through the Archiradimarga and Dhoomadhimarga reach the moon on their itinerary at some stage Then, what difference does it make as between the two categories that one goes to Paramapada and the other to Svarga? Kaushitaki Up. says that all those who reach the Moon through whatever path are invariably interrogated by Moon God who permits only those that answer his questions correctly to proceed on the onward path to Vaikunta , and sends those that are unable to answer correctly to Svarga to be reborn as described in the Panchagni Vidya. Invariably, the Prapannas and Bhaktas would be able to give correct answers, having had their 'ORIENTATION DURING THEIR PROBATION' .

The question is simply "Who are you?".
The answer is equally simple. The soul would reply " I have been born again and again due to beginning-less sins. Having taken refuge under the Lord who is 'Satya' and having performed Bhakti or Prapatti, I have realized the Lord to be my soul as well as the soul of all that is, including you, the moon god. I see Narayana in my own self and in everything else. Please therefore do not hurl me down to be born again and let me reach the supreme state of Paramapada". Pleased with the answer, such soul is allowed to proceed further on its onward march to Paramapada. Once it goes through this, it can no longer return.

SWAMI DESIKA SAYS THAT IT IS LIKE THE PROVISION OF A LADDER FOR A PERSON TO CLIMB UP AND ONCE ONE HAD REACHED THE TOP THE LADDER IS WITHDRAWN SO THAT THE PERSON COULD NO WAY COME DOWN AGAIN.

The soul is then made to cross the celestial Viraja river a.k.a Vijara meaning ( ageless).

The jeeva then sheds even the subtle body which had been kept on merely for the sake of journey and conversing with the Moon god ( as aforesaid).

SWAMI DESIKA COMPARES THIS TO A PERSON WHO USES A BOAT TO CROSS A
RIVER. AFTER CROSSING, THE BOAT IS CAST OFF AND LEFT BEHIND ON THE BANK
WHERE HE GOT OFF AND STEPPED OUT TO THE SHORE.

The jeeva acquires a super-sensuous divine form made of Suddha satva ( Aprakrita ). It is then taken to a divine tank ( as big as an ocean ) called Airammadeeyam and then to a huge Aswattha tree called Somasavana. There 500 Apsaras in batches of 100 each adorn the jeeva with garlands, collyrium, perfumes, garments and ornaments respectively and receive it with royal honors. Then divine fragrance ( Brahma Gandha), divine flavor ( Brahma Rasa) and divine splendor ( Brahma Tejas) enter into the jeeva.

The jeeva is then received by Nityasuris who take it to the portals of the city with high walls adorned with festive banners in the world called 'Aparajita'. Indra and Prajapati who are the guards there welcome the Jeeva like their master and offer honors befitting a crown prince with Purnakumbha, lamps and other Upacharas ( services).This is ' Salokya'

Then, the Jeeva is led to the enchanting assembly hall , a Gopura ( Tower) studded with precious gems called 'Prabuvimitam' or 'Vibupramitam'.

Then, the Jeeva acquires divine form and fame ( Divya yasas). This is called 'Saroopya'

Then, the Jeeva is led to the seat of the Lord called 'Vichakshana Peetam'. This is ' Sameepyam'

The Lord allows the Jeeva to climb up his divine couch called 'Amitoujas' and reveals his blissful form to the Mukta This is 'Sayujya'.

The Lord restores to the jeeva its essential nature with the 8 qualities viz., Being free from 1. Sin, 2. Old age, 3. Death, 4. Sorrow, 5. Hunger and 6. Thirst, 7. Being endowed with all desired objects and 8. an unhindered will. The Lord bestows Sayujya which means ( being united in equal enjoyment), places the Mukta in the galaxy of Nityas and other Muktas for enjoying infinite being, infinite knowledge and infinite bliss. The Lord mingles with them like friends of the same youthful age group as Nitya yuva as he himself.

This Archiradi is the shortest route to Moksha in the sense that even though the various stages have been described elaborately in Chandokya Up. , Kaushitaki Up. and other scriptures and in Sri Bashya , THE JEEVA IS SAID TO TRAVERSE THROUGH ALL OF THEM INSTANTANEOUSLY WITH A BEWILDERING SUPERSONIC SPEED IMMEDIATELY ON SHEDDING THE MORTAL COILS (STULA SARIRA). THIS IS BECAUSE OF THE UTMOST INTENSITY FOR ' THE GET-TOGETHER' SENSED AND SHARED EQUALLY BY THE PARAMATMA AND THE JEEVATMA.

Archiradi is not the only route to Moksha. There are other routes for those who had acquired an eligibility to enter Paramapada through various Upasanas and Vidyas prescribed in Bhaktiyoga.

1. Those who practice Madhuvidya obtain positions like those of Vasus
2. Those who meditate on the four faced Brahma as the body of Narayana reach his Satyaloka and stay with him till the end of Brahma's life called Para when dissolution takes place and having fulfilled themselves they enter the highest seat Paramapadam along with him. So says Kurma Purana 18
3. Certain others reach Anirudda and after staying with him for sometime they go to Pradyumna, then to Sankarshana and finally to Paravasudeva (Narayana)
4. Jayakya Samhita mentions another route for Bhaktas who practice some other Vidyas. " They go from here to Svetadweepa and reach Hari who has the Universe as his form. Then, they reach Hari in his form as Anirudda who is in the ocean of milk. From there, they go to Hari who is the Lord of Brahma and all others. Then, they proceed to Samkarshana and finally to the eternal Bhagavan, Vasudeva"

These are known as 'Krama Mukti" ( Release by gradation) and are applicable to those who practice Bhakti yoga and we need not be concerned about them.

FOR US PRAPANNAS , THE SIMPLEST, SHORTEST, SUREST AND SETTLED ROUTE IS
THE ROYAL ROUTE OF ARCHIRADI MARGA.

In daily meditation, the Prapanna reminds himself of the Archiradimarga since such remembrance becomes an end in itself producing a keen delight in knowing that very soon he would be treading the same path to attain Moksha.

SWAMI DESIKA LIKENS THIS TO THE ANXIOUS EXPECTATION OF A PROSPECTIVE
BRIDEGROOM WHO COUNTS THE DAYS BEFORE THE ENSUING WEDDING DAY THAT HAD
BEEN FIXED ALREADY.


3. FROM Chapter 3 of " Hinduism Rediscovered"

Sources of Knowledge- The Smriti Texts- Itihaasas

SECTION 3 : THE SMRITI TEXTS
3. 1. SMRITI (SECONDARY SCRIPTURES- OR TRADITIONAL TEXTS)
'Smriti' means `Remembered', Recalled or transmitted' - a technical term applied to the whole corpus of sacred lore remembered and handed down by tradition. In its widest sense. Smriti includes the Vedangas (limbs of Vedas) , the Smarta sutras (Remembered texts), Dharma Sastras (Law texts) and Itihasas (legendary poems and epics), the Puranas ( Ancient lores) and the `Neethi Sastras' (Rules of Justice). The Smritis help us to understand the various injunctions and truths propounded in the Vedas. There are at least 18 Smritis mentioned in the 'Bavishyat Purana" describing codes of conduct for mankind in day to day life and punishments and Prayaschitta (atonements) for wrong doings. They elaborate and explain the `Karma khanda'. To the extent the Smriti texts run repugnant to Veda, they were disregarded as being not authoritative12

The 18 SMTIRIS mentioned in `Bavishyat Purana' are the following besides Yagnavalkya & Harita Smriti ).

1.ANGIRAS               10.MANU 
2.APASTHAMBA            11.PARASARA
3.ATHRI                 12.SADATAPAR
4.BRIHASPATI            13.SANKARA
5.DAKSHA                14.SAMVARTADAR
6.GAUTAMA               15.UCHANAS
7.HAARITA               16.VASISHTA
8.KATYAYANA             17.VISHNU 
9.LIKITAR               18.YAMA
3.2. ITHIHASAS
The word `Ithihasa' means `so indeed it was' - and refers to a class of literature of a popular character.
The most important `Ithihasas' are
1. VALMIKI'S `SRIMAD RAMAYANA'
2. VYASA'S `MAHABARATHA' and
3. 'HARIVAMSA' or `BHAGAVATA PURANA' also known simply as `BHAGAVATAM'

Let us have a quick look at what they contain - even though a Hindu is supposed to know this at least in a sketchy way.

1. VALMIKI'S SRIMAD RAMAYANA
This contains 7 Khandas and 24,000 slokas dealing with the story of SRI RAMA, the 7th `Avatar' of Lord Narayana. The 7 Khandas or cantos are as follows : i.BALA KHANDAM : Birth of Sri Rama upto Sita Kalyanam ii.AYODHYA KHANDAM : Decision to crown Sri Rama, his banishment, death of DASARATHA, the discussions between Rama, and Bharatha upto entering Dandakaranya and Paduka Rajyam. iii.AARANYA KHANDAM : Death of Virata, Surpanaka incident, abduction of Sita upto Rama's meeting with Jatayu. iv.KISHKINDA KHANDAM : Meeting with Hanuman, Valivadam upto Hanuman's departure on flight to Lanka. v.SUNDARA KHANDAM : Hanuman's crossing the ocean, his meeting with Sita, Returning of Hanuman and presenting `Choodamani' viYUDDHA KHANDAM : The great war of Rama with Ravana, Vibishana's surrender, slaying of Ravana, Return of Rama to Ayodhya. vii.UTTARA KHANDAM : Banishment of Sita, Births of Lava and Kusa, Sita entering mother earth. Return of Rama to PARAMAPADA and other events connected with Ramayana.

The RAMAYANA has been translated into several all India languages and in various foreign languages. It has been adpated by different poets and authors who were inspired by its lofty ideals. A few of the more well known works are as follows :

i. ANANDA RAMAYANAM : Supposedly by Parameswara himself.
ii. ADYATMA RAMAYANAM by VISVAMITRA
iii.ADBUTA RAMAYANAM by VALMIKI himself
iv.AGANIVESYA RAMAYANAM by an unknown author
v.JAINA RAMAYANAM by HEMA CHANDRA
vi. KAMBA RAMAYANAM by Tamil Poet KAMBAR
vii. MANTRA RAMAYANAM by LAKSHMANA ARYA
viii. SANGRAHA RAMAYANAM by NARAYANA PANDITHA
ix. BHATTI KAVYA by BHATTI KAVI
x. RAGHUVAMSA by MAHAKAVI KALIDASA
xi.RAMA CHARITAMANAS by TULSIDAS
xii.YOGA VASISHTA by VALMIKI
2. VYASA'S MAHABARATHA
It contains more that one lakh slokas in 18 chapters. It is 8 times longer than Homer's Illiad and Odyssey put together, 31/2 times the length of the old and the new testaments and deals with the fraternal war between the PANDAVAs and KAURAVAs. The most important part of the MAHABARATHA is the famous `BHAGAVAD GITA' - the celestial song of Lord Krishna.

There is a famous saying about the author of MAHABARATHA "Whatever Vyasa wrote can be found else where -Whatever he did not write on ,did not exist. 13
Mahatvaat bhaaravatvaat cha mahaabhaaratham uchyate Yad iha asthi tad anyatra |
Yad na iha asti na tat kvachith

The Mahabaratha contains 18 chapters called parvas while BHAGAVAD GITA itself contains 18 chapters called `Yogas'. The subjects dealt with are as follows :

SRIMAD MAHABARATHA

S. N o.   PARVAS                CONTENTS IN BRIEF
1.        ADHI                  Divine Origin, child hood of heroes.

2.        SABA                  Assembly of rival princes at HASTINAPURA

3.        VANA                  Exile of Pandavas after the defeat of
                                Yudhishtira in the game of dice

4.        VIRATA                Named after king  Virata with whom the Pandavas
                                lived in cognito for 12 years while in exile

5.        UDYOGA                Arming for war against Kauravas

6.        BHISHMA               Dealing with the lives and death of these heroes
                                respectively

7.        DRONA 
8.        KARA 
9.        SALYA
10.       SAUPTIKA
11.       STRI                  Gandhari's story
12.       SANTI                 Resurrection of Bhishma, Bhishma's discourse on morals
13.       ANUSASANA
14.       ASVAMEDHA             Yudhishtra's performance of the horse sacrifice
15.       ASRAMAVASIKA          Retirement of Dritharashtra ,Gandhari and Pritha
16.       MAUSALA               Krishna's return to Paramapada, Engulfment of  Dwaraka
17.       MAHAPRAS TANIKA       Pandavas' journey to Mount Meru
18.       SVARGAAROHANA         Pandavas climbing upto Heaven.
SRI BAGHAVAD GITA
Chapter Subject
1.      ARJUNA VISHADA YOGA     10.     VIBUTHI YOGA
2.      SANKYA YOGA             11.     VISVARUPA YOGA
3.      KARMA YOGA              12.     BAKTHI YOGA
4.      GNANA YOGA              13.     KSHETRA KSHETRAGNA - VIBAGA YOGA
5.      KARMA SANYASA YOGA      14.     GUNATRAYA VIBAGA YOGA
6.      ATMA SAMYA YOGA         15.     PURUSHOTH AMA PRAPTI YOGA
7.      VIGNANA YOGA            16.     DEIVASURA SAMPATI VIBAGA YOGA
8.      AKSHARA PARABRAHMA      17.     SRADDA VIBAGA YOGA
        YOGA TRAYA                              
9.      RAJAVIDYA, RAJAGNANA    18.     MOKSHA SANYASAYOGA
        YOGA
3. HARIVAMSA (or) BHAGAVATA PURANA (or) BHAGAVATAM
This deals with the genealogy of Hari and is usually considered an appendix to MAHABARATHA consisting of 3 Parvas describing an account of creation, miracles, and love of Lord Krishna as also prophecies about the KALIYUGA Vishnu is prominent. This is a huge work of 18000 slokas.


4. From Chapter 6 of " Hinduism Rediscovered"
"What is God?" -Kaala, Desa, and Prakriti

SECTION 12. KAALA (TIME)
Let us ponder over the present moment. By the time you complete reading this sentence, the 'present' moment has 'slipped' out of your hands. Where did it go? It was present just a few moments ago but it has lost its ' present-ness' to another moment. The loss, however, is not permanent since you are able to recall it. And it lives in your memory.

The 'past' is but a repository of all those 'ex-present' moments that had lost their immediacy. And, 'future' is the source of the freshness and newness of all the moments that enter the stage as present and soon vanish into the stockpile of the past to lie lodged securely therein.

This is one of the numerous areas that lie beyond our control. The present is a dimension that we dwell in without concentrating on it. While the past lurks in memory, the present is in the realm of our spontaneous experience.

Our concern for our ' being ' is constantly being held before us and is most intensely felt against the threat of our ' not being ' in the future. The most excruciating threat of humans is having to be ' lonely ' in death. Maybe, death itself may not be as threatening as the anxiety of going through it 'utterly alone'.

WHETHER ONE FENDS OR NOT FOR ONESELF WHILE LIVING, MOST CERTAINLY ONE
HAS TO CONTEND 'ALL ALONE', 'SEVERELY ALONE' WHILE FACING DEATH.

Even when a group crashes as in an accident, each has to face a ' lone' death for oneself. If we had control over the future we may view it from the sure and secured safety of the 'past' and prepare ourselves to welcome the fresh breeze of the future like receiving an honored guest.

BUT, THE PREDATORY ENCROACHMENT OF THE UNCERTAIN 'FUTURE' INTO THE
REALM OF THE FLEETING 'PRESENT' AND THE STARK FACT OF OUR UTTER HELPLESSNESS IN UNDOING THE MISCHIEF OF THE 'PAST' IS A BAFFLING MYSTERY.

The 'future' is unknown and unknowable (except by way of some astrological predictions that go awry more than coming true). We are indeed scared to face such an unpredictable future that we would like it to recede and fade away into a more comfortable distance.

At any point of time, you will realize that you have no control over the `EVANESCENT PAST' no prognosis of the `FUTURE SHOCK' nor can you cling on to the `FLEETING PRESENT' - all the time presenting a pathetic figure more mocked at than mocking.

Yet, the future does not cease to be enticing and enchanting. It does evoke a deep longing for the same - steadily emanating from the horizon quickly targeting us to bombard us in the garb of the 'present'. The future - yet-to-be is as beckoning as it is frightful.

We yearn for a 'BRIGHT FUTURE' and we are put off by the prospect of the same future turning out to be 'BLEAK FUTURE'. We need it even as we try to turn away from it. And, whether we like it or not, sooner on later it is going to overtake us, overpower us, overwhelm us in its firm grip and nothing can be done to prevent its happening.

If you desire to have an insight into the tremendousness of the time concept, have a look at the mega- reckoning of the aeons that the Hindu calendar projects what with the various deluges (Pralayas) taking place with definite timeframes intervening between manifestation and non manifestation of the Universe in a cyclic rhythmic pattern; or the micro reckoning of seconds, micro seconds, nano seconds etc calculated with accuracy and precision in the Hindu mathematical sciences.

Both at the macro and the micro levels, the calculations are Mind-boggling and breathtaking - and we will feel swept off our feet like floatsam and jetsam in the fleeting, gushing, flowing flood of eternity - more gripped by it than grasping it.

The name of this infinite time panorama is what we call 'God'. Time is what the word 'God' means. It is transcendent, it is tremendous and it is fascinating like a mirage on the horizon. In short, 'Time is God'. (In Hinduism, God is also called "KAALA' meaning 'time').

SECTION 13. DESA (SPACE)
Like the frog in the well, we become aware only of our immediate and proximate surroundings, while the space lying just beyond is infinitely vaster and beyond our most fanciful imagination. We do not know what lies or happens behind the door in the next room; nay-even what is on the back of our body.

You are blissfully unaware of the mosquito sitting on your back unless it also bites! How are we to know the distant and the near all at once - not only the contiguous village, town or city, but also other climes and countries. No optical miracle dabbling in near- vision and distant vision or 'Door-Darshan' can ever bestow on us the capacity of comprehending the cosmos in its entirety.

Hindu cosmology vividly describes several celestial worlds of Bhuh, Bhuvah, Suvah, Mahah, Janah, Tapah and Satya Lokas above and several nether worlds below like Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala, Patala etc with a precision that would put our modern geographer's mapping to shame.

All your imagination will be found inadequate in visualizing this Mega-contours of the Universe that lies without and the micro-contours of the Universe within us. Both are equally baffling.

A Vedic saying likens the four-faced Brahma, the creator; the lord of all created beings to a worm living inside a fig fruit imagining the fruit it is encased in is all that the world is, not knowing that there are several other ' BRAHMA WORMS' encased inside innumerable other fruits borne by the mother tree. And, you are no better than the Puranic Brahma finding yourself neither here nor there nor any where at all you could call your own.

The transcendence of the Universe is awe inspiring and tremendous. Yet, if only we were endowed with the capacity to bring within our purview everything that lies within and without - would it not be an exciting experience?

This capacity, this possibility seems to grip us more than our grasping it. It beckons like a mirage from the distant horizon. This potential is what we mean by the word 'God'. This 'Cosmic Consciousness' is what we call 'God'. In short, "SPACE IS GOD".

SECTION 14. PRAKRITI (MATTER)
- What material is the world made of including as it does the non-sentient things and sentient beings? - What experiment makes everything and every being different from every other? Even though they are all made up of five elements of Ether, Air, Fire, Water and Earth? - What is that secret recipe?', - What is that mysterious proportion? - What is that 'work in progress'? - What alchemy, What amalgam and What formula is it that results in the finished products of creation so different from each other?

The categorization of all living beings into the divine, the human, the fauna and the flora - how is this proliferation managed? And, even among each category how different groups and subgroups are produced with distinct identities of their own? Even when two persons look alike, there is some subtle difference even in their appearance. The lines on their palms, the shapes of their ears differ. Forensic science has tried to detect the differences but has not been able to probe into the HOW AND WHY OF IT. Even the moods, temperaments and status of evolution vary.

These variations defy all understanding. The mystery has been only partly explained as the process of 'Pancheekaranam' ( quintuplication)- mixing of the five natural elements. But, how this mixing takes place resulting in definite end-products with specific characteristics has always remained a mystery.

The efforts to probe into this has been baffling and even forbidding. But, the curiosity to know remains aglow at least among the experts in metaphysics. The mystery, this tremendousness, this enchantment relating to the exact components and process of matters seems to mock at our helplessness standing as it does like a mirage on the horizon beckoning us, enveloping us than being enveloped by us. And, this is what we call the handiwork of God. The power that formulates and performs this gigantic recipe' is what God means. In short, "MATTER IS GOD AND GOD MATTER".
(To continue)