Das Avatars and human evolution

[Guest guest]

Dear all,

 

Most of us know that dashavatars depict the evolution of life throuh

ameoba to a full human. Let me please share some of my thoughts as

each planet and sign also represent an avatar.

 

The life has began billions of years ago as a spark from Oceans.

This is depicted in our puranas in several places.

 

I often talked about Vritra and Indra's fighting on a symbolism

level and this is one of the symbolisms it holds. Vrtra means

inertia, the inertia that has been there for ages, lifeless,

actionless and utterly passive, so passive that there was no change

in any aspect for ages. Indra, perhaps a star here, Red in color and

big in size, has stuck this inertia of the seas, igniting a spark,

the spark of life. Incidentally, Indra literally means ignition.

 

This life, ignited by Divine will or by accident, has started to

take a shape called a Cell. This cell became capable of independent

existence and behold, of growing and populating. This is called

amoeba.

 

A fish is nothing but a great amoeba! This is symbolized in the

first avatar. This avatar represents the Life Force and

interestingly, the demon killed by the Lord in this incarnation is

named Somaka- the laziness or Inertia! Thus, it symbolizes the

beginning of life by having victory over the inertia that has been

there for ages.

 

Lord Krishna had been an avid worshipper of matsya avatar.

 

At psychological level, this avatar represents the beginning of

Intelligence and the eternal dilemma of man whether to be born or

not. At spiritual level, it indicates the birth of the urge to seek

of the Ultimate, as paraphrased by the famous first brahma sutra-`

Once the Brahma jijnasa has taken place…" (athatho brahma jijnasa)

Pisces, amongst signs, represents this avatar and fittingly, the

spiritual graha, Ketu , represents this avatar.

 

The Kurma symbolizes the survival and slow proliferation of life

onto Land. The survival requires conformation to the nature laws and

a discipline that is imposed by the Universe. The tortoise also

represents imposing limits on its own self. Cancer, amongst signs

and Saturn in the planets represent this avatar. It also indicates

the responsibilities one carries in any role that one dons.

 

At psychological level, it represents the development of Ideas and

emotions. At spiritual level, it indicates the culmination of

shraddha or deeksha , ie the deep determination and strength of

ones decision to seek the Lord.

 

 

I would post more on hearing from the group.

 

regards,

 

Kishore patnaik

[Guest guest]

Dear Kishore,

 

//Most of us know that dashavatars depict the evolution of life

throuh

ameoba to a full human.//

 

To the best of my knowledge a human birth (from the beginning of

time) has always been a human birth. The theory you put forth seems

to be just another version of the Charles Darwin theory of evolution.

No doubt (most) religions teach that we may not always take a human

birth. However I do not accept that human beings evolved from ameoba.

 

"In the Second Chapter of the Brihat Parashara Hora Shastra,

Parashara enumerates the ten incarnations of God, and classifies them

with reference to a certain graha. In this classification the boar

incarnation relates to Rahu.."

(see more in article below)

 

Mark well the difference between an incarnation and the theory of

evolution (of mankind) from a single cell ameoba.

 

Members might find the following article of interest...

 

Jyotish in Rik Veda

Jyotish is considered the most important of all the six Vedangas.

Just as Vedanta, the most important of the six Upangas, contains

within its fold all the knowledge and principles enumerated in the

other five Upangas, so Jyotish forms both the synopsis as well as the

culmination of the other five Vedangas.

 

The term Jyotish consists of two words namely "Jyoti" and "sha."

"Jyoti" means "light" while "sha" means "the best, the most

excellent, eternal."

 

Thus, Jyotish refers to the most excellent of all lights.

 

What actually is the best of all lights? Is there any eternal light?

All the Upanishads are there to declare that the light of the Self,

the light of the consciousness of man is the light of all lights, the

source of all visible lights. It is identified with the eternal light

of Brahman, the essence of the entire creation.

 

Yajnavalkya in the Brihadaranyaka Upanishad declares that when all

visible lights have gone, the inner light of the Self still remains,

guiding man in all his thoughts, speech and actions (See Br. Up.

4.3.6.). Thus, Jyotish refers to the light of all lights, the light

of pure consciousness, the Self of all beings. Jyotish is therefore

really a limb of the Veda, since the Veda is nothing but, if not the

encyclopaedia of the structuring dynamics of consciousness, which are

responsible for the creation and evolution of all that exists in the

universe.

 

Traditionally, Jyotish has been regarded as the eyes of the Veda, the

eyes of pure knowledge, by which the structure of the Veda itself can

be known and understood - indeed, by which the entire creation can be

known and understood. Because Jyotish is such an important limb of

the body of Rik Veda, we should be able to locate the basic

ingredients of Jyotish in Rik Veda. Let us, therefore take a closer

look at the structure of the Veda, as revealed by Maharishi's

Apaurusheya Bhasya.

 

The Apaurusheya Bhasya on Rik Veda

The Rik Veda consists of ten Chapters called mandalas. Maharishi's

Apaurusheya Bhasya (uncreated commentary) on the Rik Veda has made

clear that all the knowledge of the ten mandalas of Rik Veda is

concentratedly available in the first mandala, consisting of 192

suktas (hymns).

 

Furthermore, the commentary indicates that all knowledge of the first

mandala is contained in the first sukta, consisting of nine richas

(verses). And that all knowledge of the first sukta is contained in

the first richa, consisting of nine words. And that all the knowledge

contained in the first richa is contained in the first pada (a group

of eight syllables). And that the knowledge contained in first pada

is contained in the first word. And that the knowledge of the first

word is contained in the first syllable "Ak." And that the knowledge

of the first syllable is contained in the first letter "A."

 

Maharishi is the first commentator of the Rik Veda throughout the

long corridor of time, who is aware of this perfect orderly and

sequential structure of Rik Veda. Furthermore, Maharishi is the first

commentator to give importance to the gaps between the syllables,

words, padas, richas, suktas, and mandalas.

 

The 9 grahas associated with the 9 words of Rik Veda

We have seen earlier that the nine grahas are the point values of the

nine basic universal Laws of Nature, which are responsible for

creating, maintaining and dissolving the entire universe. Please note

that the grahas are not identical with the Laws of Nature; they are

the physical representation of the Laws of Nature. (In the case of

Rahu and Ketu, they are just mathematical points, invisible but

calculable as the intersection of the Moon's orbital plane with the

ecliptic.) The nine grahas taken together represent all the forces of

nature, responsible for the creation and evolution of everything in

the universe. This being the case, as is taught to us by the ancient

Maharshi's, all qualities and characteristics of the nine planets

must be considered part and parcel of the whole text of Rik Veda.

 

Thanks to Maharishi's Apaurusheya Bhasya, we know that the entire

Veda is contained in all its levels of elaboration. If the Veda is

the expression of all the Laws of Nature, and if the nine grahas

represent all the Laws of Nature, then certainly the knowledge of the

nine grahas must be contained in all levels of expression of Rik

Veda. As we learned earlier, the entire knowledge of the Veda is in

compact form available in the first letter, the first syllable, the

first word, first pada, first sukta and first mandala.

 

It should be possible to demonstrate that the knowledge of the nine

grahas is completely available on each of these levels of elaboration

of the Vedic text. Preliminary research has shown that this is indeed

very well possible. We are in the happy circumstance that we are in

the possession of Maharishi's written commentary on one of these

levels of elaboration, i.e., the first richa of Rik Veda. Is it a

coincidence that this first richa of Rik Veda, comprising the

totality of Rik Veda, consists of nine words? Jyotish informs us that

their are no coincidences in this universe. Could it be that there

exists a correspondence between these nine words and the nine grahas?

 

Maharishi's written translation and commentary on this first richa of

Rik Veda can be found in a publication, issued in 1976, under the

title Creating an Ideal Society - a Global Undertaking. In this book,

Maharishi elaborates on the inherent meaning of each of the first

nine words of Rik Veda, in the context of describing the 16 versions

of the Constitution of the World Government of the Age of

Enlightenment. The first richa of Rik Veda reads as follows: "Agnim

ile purohitam yagyasya devam ritvijam hotaram ratna dhatamam." (Rik

Veda 1.1.1)

 

Let us take up Maharishi's in-depth descriptions of these first nine

words of Rik Veda, and see whether they can be related to the basic

qualities, the essential nature of each of the nine grahas. The

definition of each of the nine words, given below between quotation

marks, has been taken beginning with page 128 of this publication.

 

Agnim

"...contains within its structure, in seed form, the full knowledge

of all Laws of Nature, all evolutionary processes, and all forms and

actions in the universe. A such it represents the whole value of

Supreme intelligence..."

 

Clearly this relates to Surya, who in Jyotish represents pure

consciousness, Creative Intelligence, the Self, the source of all

knowledge and action. The superficial word meaning of Agni is "fire,"

and the Sun is the only graha that consists of fire and is

illuminating with its light all the other grahas of the solar system.

Just as Agni is the source of the whole Veda and the Vedic

Literature, the Sun can be seen as the source of all activity and

life forms in the solar system.

 

Ile

"...displays the Mechanics of Creation, contained within the word

Agnim. ... It expresses the first awakening of the Laws of Nature as

they initiate activity within the field of consciousness." This

relates to Chandra, the Moon, because in Jyotish the Moon represents

the mind, which is just another expression for "activity within the

field of consciousness."

 

"By virtue of being awareness, transparent to itself, consciousness

emerges from within its pure potentiality (Agnim) and, curving back

on to itself (Ile) establishes an "observer-observed" relationship

within its own structure." It is activity in consciousness that

structures the subject-object relationship within the indivisible

wholeness of consciousness. Here, we have the description of how the

mind relates to pure consciousness, or in terms of Jyotish how the

Moon interacts with the Sun and further how it reflects the values of

the Sun.

 

"Ile," Maharishi states, "is the first sprouting of the supreme

intelligence to become the first expression of Creative

Intelligence." This passage describes how the mind arises out of pure

consciousness. Maharishi has stated that Ile means "to repeat over

and over again" - in terms of Jyotish, this mainly refers to the

Moon, since the Moon represents anything of a cyclical nature. During

the process of Transcendental Meditation, the mind "curves back onto

the self," like the Moon is merging into Sun every month again.

 

This illustrates the fact that Ile relates to the qualities and

characteristics of the Moon as described by Jyotish.

 

Purohitam

"...is pure potentiality in motion ... it is the wholeness of

consciousness enlivened by self-knowledge and capable of initiating

action within its own unmanifest structure... the silent initiator

and inner controller of all action, the fountainhead of all

authority, law and power..."

 

In Jyotish, Mangala (Mars) is described as the army general, the

initiator of action, the archetype of power and authority. Maharishi

emphasises that the power and authority exhibited by Purohitam, is

derived from Agnim - this is precisely the case with Mangala, the

army general, whose power and authority are based upon the strength

of the king Surya (the Sun).

 

These points establish the fact that Purohitam relates to Mangala.

 

Yagyasya

"...expresses the code of action by which any desired goal can be

achieved. The mechanics of achievement are that consciousness, simply

by following its own nature, puts its infinite potential to use in

the field of action."

 

Consciousness expresses its nature through desiring. Desiring is the

ultimate means of achieving anything. This principle relates

perfectly to Rahu (the Northern lunar moon node), since its very

nature is to desire, and to achieve one goal after another.

 

Rahu is the locomotive of life, the locomotive of desire, by which

creatures follow their own nature. It is interesting to note that the

Shrimad Bhagavatam, one of the two Mahapuranas, makes mention of a

boar incarnation of God. This boar is the embodiment of all Yagyas.

Yagyas are subtle technologies of Vedic engineering, by which any

desired goal can be achieved.

 

In the Second Chapter of the Brihat Parashara Hora Shastra, Parashara

enumerates the ten incarnations of God, and classifies them with

reference to a certain graha. In this classification the boar

incarnation relates to Rahu..

 

>From these points it is evident that there is a cosmic correspondence

between yagyasya and the qualities of Rahu.

 

Devam

"...is the impulse of Creative Intelligence that spontaneously leads

all activity in an evolutionary direction."

 

Clearly, this is the function of Guru (Jupiter), who is the guide,

the teacher, the spiritual preceptor of the Devas, (impulses of

Creative Intelligence, personified as gods). Of all the grahas it is

mainly the quality of Guru that makes us go for evolution, expansion,

enlightenment, etc. Guru shows us the way toward the realisation of

evolutionary goals and aspirations.

 

>From this consideration it is clear that devam is an exact expression

of the Guru principle.

 

Ritvijam

"...is the absolute, non-active value of Creative Intelligence. The

supreme intelligence is so unlimited that it can function without

functioning - its very presence regulates activity so that it is

spontaneously right" ... it is ... "the element which maintains

wholeness of consciousness and witnesses all activity."

 

These attributes of consciousness [remember: we are speaking of

different qualities of one and the same consciousness] remind us of

the characteristics of Shani (Saturn). Shani represents the Absolute,

the silence, meditation, introspection, the state of yoga, the

witnessing aspect of our consciousness, the gate to perfection in

life. It represents our conscience, the inner guiding light for all

our thought, speech and action.

 

Thus it is clear that ritvijam represents the essence of the Shani

principle.

 

Hotaram

"...is Creative Intelligence in action. Whereas ritvijam faces

himself, Hotaram faces activity"... by which ... "the whole range of

activity can be endowed with the infinite potential of Creative

Intelligence, so that every action yields the greatest results. Its

goal is lively fulfilment in the waves of living."

 

This description clearly relates to the Budha principle represented

by the graha Budha (Mercury), who is the fast moving graha of

Creative Intelligence in action. Budha infuses intelligence,

creativity, liveliness and joy into all phases of our daily life and

even in our professional sphere.

 

On the level of the superficial meaning of this first richa of Rik

Veda, hotaram refers to the actual performer of a yagya (Vedic

performance) - the person who is reciting the appropriate mantras of

the Vedas, while dextrously pouring prescribed oblations into the

fire. This is exactly the characteristic of Budha, who in Jyotish

parlance, is said to know all the four Vedas by heart, and is the

dextrous, skilled performer of intelligent actions.

 

All these points clearly establish a connection between hotaram and

Budha.

 

Ratna

"...the pure brilliance of Creative Intelligence shining in its most

concentrated form between silence and action, Absolute and

relative"... it is "the grace of life in its highest form, the

culmination of all processes of evolution."

 

Clearly, this description can only relate to Ketu (the Southern lunar

node), since Ketu is known as the "mokshakaraka" the bestower of

moksha, liberation, which Vedic Science declares to be the

culmination of all processes of evolution. Ketu stands for total

knowledge, total enlightenment, which is shining in its most

concentrated form between silence and action, between Absolute and

relative.

 

Consciousness is found in the gap between all opposite values. Ketu,

as such, is nothing - it is only a mathematical point, defined by the

interaction between the Sun and the Moon - between the Absolute (the

Sun) and the relative (the Moon), between silence and dynamism. Ketu

in Jyotish symbology is related to the Sun, as the pure brilliance of

Creative Intelligence.

 

It is interesting to note that Rahu relates to the Moon, which in

Jyotish symbology represents the mind. According to Vedic psychology,

every activity of the mind is intrinsically an expression of desire,

thus relating the Rahu principle both to the Moon as well as to the

performance of yagyas as we have seen earlier.

 

On the superficial level of the word-meaning, ratna means "jewel",

and, as such, it also relates to Ketu, since Ketu stands for

brilliance, sparks of fire, and any unusual or striking phenomenon

catching the attention. In the description of the next word

"dhatamam," Maharishi refers back to ratna, as symbolising

enlightened people.

 

All these points establish a relationship between ratna and the Ketu

principle.

 

Dhatamam

"...shows consciousness as having grown to such a degree of

concentrated fullness and purity that it overflows to radiate its

value in the environment." In dhatamam, Maharishi writes,

"consciousness is shown as the giver of the supreme value of life, as

bestowing enlightenment and making it universally available."

 

On the level of the word-meaning "dhatamam" means giver. Giving is an

expression of love. Giving is the spontaneous result of the

overflowing of the fullness of consciousness. The values represented

by "dhatamam", can therefore be related to the nature of Shukra

(Venus), who stands for the principle of love and sharing,

spontaneously radiating its value to the environment.

 

Maharishi implies that the value of overflowing, contained in

dhatamam, is the spontaneous result of the concentrated fullness and

purity of consciousness. It is interesting to note that the

word-meaning of Shukra is "pure." The love that Shukra stands for in

Jyotish parlance is the spontaneous result of the fullness of

consciousness. Only when the Self is experienced in all its purity

and fullness then love can then spontaneously emanate from this

experience of Self-awareness.

 

All these points confirm that dhatamam is related to the essence of

the Shukra principle, the principle of love and sharing.

 

Best Wishes,

Mrs. Wendy

http://JyotishVidya.com

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