continuation of the division of the vedas.
Samantu versed in Atharva Veda taught his collectio to his pupil Kabandha who taught it in two parts to his pupils Pathya and Vedadarsa. Sauhlayani, Brahmabali, Mudosa and Pippalayani were the pupils of Vedadarsa who divided his collection into four parts and taught one each to all of them. Pathya's pupils Kumuda, Sunaka and Jajali all masters of Atarva Veda received their collection in three parts. Babhru a pupil of Sunaka and Saindhavayana studied two seperate collections. Savarnya and others were the pupils of Babhru and Saindharayana. Others in the field were Naksatrakalpa, Santi, Kasyapa and Angirasa who were also teachers of Atarva Veda.
Trayyaruni, Kasyapa, Savarni, Akrtavrana, Vaisampayana and Harita the six teachers of Puranas each learnt one collection from their guru Romahayana, the pupil of Veda Vyasa, while i studdied all the collections.
Kasyapa,Savarni, Parasuramas Pupil Akrtavrana and myself Ugrasrava learnt four more original collections from my father Romaharsana pupil of Vyasa.
The characteristics of Puranas as determined by brahmana seers according to the Vedas and Sastras.
Those wellversed in Puranas declare the Puranas as distinguished by 10 features:
1. Sarga (creation of the universe) 2. Visarga, 3. Vrtti, 4. Raksa, 5. the Manvantaras, 6. Vamsas (dynasties of kings) 7. Vamsanucarita, 8. Samastha, 9. Hetu and 10 Apasraya.
The evolution of Mahat tattva the principle of cosmic intelligence through the disturbance in the equilibrium of the 3 gunas constituting the un manifest primordial matter of the three fold alteration of the five subtle elements the 11 indriyas 5senses of perception the five organs of action and the mind, and their objects i.e. the five gross elements as well as of the deities presiding over the senses is called Sarga or creation.
Visarga is the name of this collective creation both mobile and immobile.
Of the aforesaid casual principles fecundated by the supreme person and bought about by the latencies of Karma of the countless jivas proceeding from seed to seed as a continuum inmobile creatures, annual plants and trees sometimes also mobile too constitute the vrtti means of subsistence of mobile creatures. There again the subsistence of human beings has been determined 1. by their nature. 2. desire 3. Even by scriptural ordinance. (the terretrial globe as the support of the entire creation both mobile and immobile thus falls under the category of Vrtti.
The exploits of avataras of Bhagvan Vishnu the immortal Lord appearing from age to age according to the needs of every age among birds beasts human beings Rsis and gods by whom the enemies of the Vedas such as the demons are put an end to for the protection of the righteous constitute what is known as Raksa of the universe.
The period over which the following six viz a manu, the gods, the sons of manu, Indra the ruler of the Gods the seven Rsis and the partial manifestations of the Lord preside is what goes by the name of Manvantara.
Characterized by six elements vamsa denotes the line extending over all the three divisions of time the past present and future of king of pure descendants upholding the honour and prestige of the line is what has been refered to by the name Vamsanucarita.
The four fold dissolution of this universe manifested by Maya1. occasional 2. Prakritika 3. Constant. 4 Radical has been spoken of by the sage as Samastha..
The Hetu cause of creation etc. of this phenomenal universe is the Jiva the individual soul. The doer of actions prompted by ignorance which some people who stress its spiritual nature characterize as having to its credit a stock of unrequited Karma while others who emphasize its conditional existence declare it as nameless and formless.
Apasraya stands for Brahma the absolute which is present in all the three states undergone by the jiva wakefullness dream and deep sleep as well as in all substances which are products of maya as its cause also distinct from them which runs through all the nine states undergone by a tiny organism from entry into the womb in the form of seed to death.
When the mind beomes still of its own accord through realization of the illusoriness of sarga etc transcending the three states of consciousness withdraws from worldly activity.
Sages wellversed in antiquities tell us of eighteen Puranas.
Brahma, Padma, Vishnu, Siva, Linga, Garuda, Narada, Bhagavata, Agni, Skanda, Bhavishya, Brahma Vaivarta, Markandeya, Vamana, Varaha, Matsya,Kurma, and Brahmanda.`
This is how Veda Vyasa and his pupils and their own pupils and pupils of their pupils classified the Vedas into so many branches a story which intensifies to a great extent the Brahmanical Spiritual glory of those who listen to it.
Samantu versed in Atharva Veda taught his collectio to his pupil Kabandha who taught it in two parts to his pupils Pathya and Vedadarsa. Sauhlayani, Brahmabali, Mudosa and Pippalayani were the pupils of Vedadarsa who divided his collection into four parts and taught one each to all of them. Pathya's pupils Kumuda, Sunaka and Jajali all masters of Atarva Veda received their collection in three parts. Babhru a pupil of Sunaka and Saindhavayana studied two seperate collections. Savarnya and others were the pupils of Babhru and Saindharayana. Others in the field were Naksatrakalpa, Santi, Kasyapa and Angirasa who were also teachers of Atarva Veda.
Trayyaruni, Kasyapa, Savarni, Akrtavrana, Vaisampayana and Harita the six teachers of Puranas each learnt one collection from their guru Romahayana, the pupil of Veda Vyasa, while i studdied all the collections.
Kasyapa,Savarni, Parasuramas Pupil Akrtavrana and myself Ugrasrava learnt four more original collections from my father Romaharsana pupil of Vyasa.
The characteristics of Puranas as determined by brahmana seers according to the Vedas and Sastras.
Those wellversed in Puranas declare the Puranas as distinguished by 10 features:
1. Sarga (creation of the universe) 2. Visarga, 3. Vrtti, 4. Raksa, 5. the Manvantaras, 6. Vamsas (dynasties of kings) 7. Vamsanucarita, 8. Samastha, 9. Hetu and 10 Apasraya.
The evolution of Mahat tattva the principle of cosmic intelligence through the disturbance in the equilibrium of the 3 gunas constituting the un manifest primordial matter of the three fold alteration of the five subtle elements the 11 indriyas 5senses of perception the five organs of action and the mind, and their objects i.e. the five gross elements as well as of the deities presiding over the senses is called Sarga or creation.
Visarga is the name of this collective creation both mobile and immobile.
Of the aforesaid casual principles fecundated by the supreme person and bought about by the latencies of Karma of the countless jivas proceeding from seed to seed as a continuum inmobile creatures, annual plants and trees sometimes also mobile too constitute the vrtti means of subsistence of mobile creatures. There again the subsistence of human beings has been determined 1. by their nature. 2. desire 3. Even by scriptural ordinance. (the terretrial globe as the support of the entire creation both mobile and immobile thus falls under the category of Vrtti.
The exploits of avataras of Bhagvan Vishnu the immortal Lord appearing from age to age according to the needs of every age among birds beasts human beings Rsis and gods by whom the enemies of the Vedas such as the demons are put an end to for the protection of the righteous constitute what is known as Raksa of the universe.
The period over which the following six viz a manu, the gods, the sons of manu, Indra the ruler of the Gods the seven Rsis and the partial manifestations of the Lord preside is what goes by the name of Manvantara.
Characterized by six elements vamsa denotes the line extending over all the three divisions of time the past present and future of king of pure descendants upholding the honour and prestige of the line is what has been refered to by the name Vamsanucarita.
The four fold dissolution of this universe manifested by Maya1. occasional 2. Prakritika 3. Constant. 4 Radical has been spoken of by the sage as Samastha..
The Hetu cause of creation etc. of this phenomenal universe is the Jiva the individual soul. The doer of actions prompted by ignorance which some people who stress its spiritual nature characterize as having to its credit a stock of unrequited Karma while others who emphasize its conditional existence declare it as nameless and formless.
Apasraya stands for Brahma the absolute which is present in all the three states undergone by the jiva wakefullness dream and deep sleep as well as in all substances which are products of maya as its cause also distinct from them which runs through all the nine states undergone by a tiny organism from entry into the womb in the form of seed to death.
When the mind beomes still of its own accord through realization of the illusoriness of sarga etc transcending the three states of consciousness withdraws from worldly activity.
Sages wellversed in antiquities tell us of eighteen Puranas.
Brahma, Padma, Vishnu, Siva, Linga, Garuda, Narada, Bhagavata, Agni, Skanda, Bhavishya, Brahma Vaivarta, Markandeya, Vamana, Varaha, Matsya,Kurma, and Brahmanda.`
This is how Veda Vyasa and his pupils and their own pupils and pupils of their pupils classified the Vedas into so many branches a story which intensifies to a great extent the Brahmanical Spiritual glory of those who listen to it.
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