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]
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