Sunday, July 27, 2014

My Rainbow - seven riveting short stories | Carnival in Lousytown by Harshavardhini Pareek. (Part-II)

1. The Legend of Zalim Khan: link.

2. Water Under the Bridge: link.

3. Carnival in Lousytown: Part-I.

The avatar's words are insightful, far-reaching and profound, distinguished by intellectual depth. This is what can be gathered from the Bhagavad Gita. The Avatar [direct manifestation] is the Cosmic Ruler (Cosmic Teacher and Secondary Brahma) in physical form. The Avatar appears only when societal values, dharmic ideals etc reach their lowest point (due to accumulation of negative energy resulting in the degeneration of humankind into hard-hearted [indifferent, insensitive, callous, prejudiced] and intellectually lethargic individuals). The Avatar is, metaphorically speaking, the re-energiser (creator). ... At the end of the ghor kaliyug phase (the metaphoric 'Iron Age' of Ignorance/Confusion/Spiritual and intellectual stagnation) the Avatar (Cosmic Ruler) will appear to also indicate the fadeout of the time-cycle and to initiate re-invigoration (the 'creation' of a new time-cycle, commencing with a new world-system). Let's say, a fresh metaphoric flower, implying Satya Yug (the metaphoric 'Golden Age' – characterized by enlightenment, re-imbibing of dharmic ideals and humanistic values, camaraderie, adherence to kartavya [karm-yog, social commitment], intellectual re-energisation, optimism and so forth). This phase is regarded as the best phase.

The Avatar is also known as Vishvaroopa (one whose physical form is the Universe; one whose physical form encompasses everything, moving and non-moving). Therefore, however the Avatar appears that form itself is the Universal Form - the Vishva-roop or Viraat-roop. (Direct manifestation or Avatar = the Supersoul or Primordial Being in physical body). There is no multiplicity of avatars; the direct manifestation merely has different honorifics.  BG 11.7: Behold at once in this [manifested: vyaktah, saakar] physical form of Mine the universe! (ihaika-sthaḿ jagat kṛtsnaḿ paśyādya sa-carācaram mama dehe). This Universal Form (Vishva-roop or Viraat-roop) can show you whatever you now wish to see and whatever you may want to see in the future (yac cānyad draṣṭum icchasi). Thus, the Universal Form (the Vishva-roop or Viraat-roop) incorporates everything. And so, service to mankind (not restricted to humankind alone) is service to God. That is true worship. ... However, human (natural) eyes cannot fathom the Universal Form (BG 11.8: na tu māḿ śakyase draṣṭum anenaiva sva-cakṣuṣā). The mind's eye (spiritual eyes or transcendental vision) is necessary to comprehend the incomprehensible divine power and opulence of the Eternal Divine reality. 

Keshavah = one who is the three: kah (implying Brahma - the Creator aspect = the 'Creator' of a new time-cycle or world-system); ah (implying Vishnu - the Preserver, Balancer and Maintainer aspect that corrects imbalance caused by excessive negative karma [due to accumulation of negative energy] so as to prevent humankind's descent [deterioration] into the proverbial quagmire; this aspect helps to stabilise and to re-energise, i.e. to achieve a turn-around) and Isa (the Shiva aspect, that, in a manner of speaking, dispels or cleanses negative energy [the accumulated spiritual and intellectual 'dust' and 'grime'] from the hearts and minds of humankind, thereby helping them to become better people). Thus, Keshavah is indicative of the symbolic three aspects: of creation, preservation and revitalisation (re-energising). Keshavah is derived from kesha, meaning hair. Keshavah can also mean: One whose rays illumine the cosmos, possibly a reference to (in a manner of speaking) the vast unfathomable reservoir of timeless wisdom, knowledge, inspiration and consciousness.

Brow Chakra: The sixth chakra, the third eye chakra (also known as the third eye of Shiva), is located in the center of the forehead above the eyebrows. The orientation is self-reflection and the main function is seeing, cognisance and accurate interpretation. In this chakra, one aims to open his or her internal wisdom and see at a deeper, more perceptive level. One can do this through the third eye center that is located between the eyes and is the organ for inner perception. 'Opening the third eye' (metaphorically speaking) allows an individual to see the bigger picture, transcend egocentricity (negative pride/conceit/arrogance/vainglory, selfish motives), and to find the deeper meaning inherent in all things. As inner sight develops illusions disappear, clarity begins... and consciousness extends yet another step beyond what was available through the lower five chakras alone. Thus, as an individual makes his or her way up from the root chakra and out the crown of the head (Sahasrara, the 7th chakra - the highest chakra), he or she is gaining insight and delving deeper into his or her internal wisdom. And so, a person's actions become not only significant and purposeful, but also thoughtful. This path to thoughtful action is cognisance and accurate interpretation. In other words: insight. It directs an individual towards responding and acting appropriately (the path of dharma [dharmic values and ideals] and karm-yog [duty, responsibility - kartavya, social commitment] - for a greater purpose, for the larger good, towards realising the common societal goals and objectives).

Sita is the deity or personification of dharitri/prakriti (earth/nature). 'Rama-Rajya' or the Rama Civilisation is probably not what we imagine it to be. Rama or Sri Rama = Sita, the Rama-avatar. This Civilisation probably encompassed vast areas (wide swathes of land with diverse populations, cultures, fables, cuisines, languages and so forth), and yet there were similarities and shared aspects. It was [perhaps] a coalition of sister civilizations. Bharatavarsha or Bharatadesha, the Indus-SarasvatI Civilisation, was [very likely] part of the Rama Civilisation. BG 10.31: || pavanah pavatam asmi rāmaḥ śastra-bhṛtām aham || "Of purifiers I am the wind (pavana) and among the warriors, I am Sri Rama" ~ i.e. "warrior" against negative energy in the hearts and minds of humankind viz., retrograde or obsolete mindset, intellectual ennui, indifference, anger, vainglory, arrogance/conceit, torpor, selfish ambition, pessimism (despondency, hopelessness), selfish worldview, and the like. 'Of purifiers (to de-clutter) I am the wind (pavana)' = a breath of fresh air = dispeller of negative energy, and harbinger of positivity. (Agnipariksha is allegoric. It should be agnipath instead, implying difficult challenges or seemingly insurmountable odds.) 

Bharatavarsha means: the continent ('varsha' = continent in Sanskrit) that is dedicated ('rata' = dedicated in Sanskrit) to light, wisdom ('bha' = wisdom in Sanskrit, implying the light of wisdom, the wisdom of knowledge: enlightenment). Surya dvarena: the path of illumination; intellectual manthan (intellectual stimulation, intellectual energy). Bharata can also mean "the cherished". Sri SarasvatI, the personification of the Indus, is also known as Bharati, the presiding deity of Bharatavarsha (the Indus-SarasvatI Civilisation). Sri SarasvatI is the repository of enlightened wisdom and knowledge; the vast unfathomable reservoir of timeless wisdom, knowledge, inspiration and consciousness, and is [thus] revered as a perennial knowledge stream (prashobhini) or river.

Etymology of the word "Hindu": Hindu is not the name of any 'religion' or even a set of religious beliefs whatsoever. It is simply a label for a specific landmass, as well as the nomenclature to denote the culture that developed in that geographic area. The Sanskrit name for the River Indus is Sindhu. ("Sindhu" = river, stream or ocean in Sanskrit.) "Hindu" is simply the variant of Sindhu, courtesy the ancient Persians [Avestan speakers], who, due to a lack of phonetics in their language, pronounced 'S' as 'HA', thereby turning the Vedic Sapta Sindhavaḥ (Sapta-Sindhu) into the Old Persian Hapta-Handu, which later culminated in the word "Hindu".

Kundalini: In the sacrum bone (a large, triangular bone) at the base of the spine there exists a subtle and dormant coil of spiritual energy known as the kundalini. The process of spiritual awakening (Supreme Enlightenment, Self-realization) involves the gentle 'awakening' of this living and conscious energy, so that it pervades an individual's entire being. (Kund or kunda = to coil or to spiral, it can also mean sacred pool).

'Kshira-sagar manthan' or churning of the ocean of milk: Kshira = milk, but kshira [pronounced shira or seer] can also mean head. Thus, kshira-sagar manthan can imply intellectual churning or intellectual vigour/energy [possibly] through the gentle and complete 'awakening' of the latent spiritual energy, the living and conscious energy, kundalini.

Upon 'awakening', kundalini rises in a sensation akin to a slithering reptile, up the spinal column [Meru-danda] - also represented by the [allegoric] Mt. Meru in the 'samudra-manthan' or 'kshira-sagar manthan' story. When kundalini is fully 'roused' or 'awakened,' it (metaphorically speaking) causes enlightenment of the brain cells. In other words, enflaming the Kundalini 'Fire' help 'expand' the mind or 'ignite' the brain cells. (Maybe one's intellect then takes a much higher plane, so to speak). "There comes a time when the mind takes a higher plane of knowledge but can never prove how it got there." - Albert Einstein.  

In the final state of the Kundalini 'Fire' - when kundalini passes through the top of the head, at the fontanel area, when the kundalini reaches the Sahasrara (the 7th chakra or crown chakra - the highest chakra) it [allegorically] shines forth like a diamond disc (diamond chakra) signifying rare intellect, intellectual brilliance. BG 10.23: || meruḥ śikhariṇām aham || ~ "of mountains I am Meru" or "I am the very pinnacle of Meru" = the final state of Kundalini 'Fire'.

Manasarovar or Maansarovar: can it imply sat-cit-ananda? Spiritual confluence [with the Higher Self - Supersoul aka Feluda's Gyanpeeth] through the gentle and complete 'awakening' of kundalini - the latent spiritual energy that lies dormant in the sacrum bone [a large, triangular bone] at the base of the spine? ... Therefore, the 'rousing' or 'awakening' of an individual's latent serpent energy, kundalini = to raise the coiled serpentine, one's sleeping divinity, from the lowermost bone of one's body, the mańipadma, the lowermost seat, to elevate the sleeping divinity in one's body to the status, or to the stance, of Parama Puruśa? (Parama Purusha = Higher Self or Higher mind. Mind = manasa or maan = higher/superior nature, consciousness = Supreme or Highest Enlightenment = the final state of Kundalini 'Fire'?)

Manasarovar or Maansarovar = Purushamedha Yagna? (Medha = intellect; Yagna = sustained effort to attain the stage when the mind takes a higher plane of knowledge?) 

Naga is a reference to higher beings or enlightened beings (referred as "Deva") - possibly on the basis of their kundalini energy or power of kundalini. (Kunda = to coil or to spiral, thus the epithet "naga".) Naga Panchami is observed on the fifth day of the bright lunar fortnight of the Shravana month. The five "Naga" worshipped on Naga Panchami are Ananta, Vasuki, Takshak, Karkotaka and Pingala. BG 10.28: || ayudhanam aham vajram dhenunam asmi kamadhuk prajanas casmi kandarpah sarpanam asmi vasukih || ~ "Of weapons I am the thunderbolt (vajram), among cows (a symbol of good luck, plenty, unselfishness, sustenance etc) I am the surabhi (kamadhenu, the source of all prosperity, also regarded as a form [manifestation] of dharitri/Bhudevi), of causes for procreation I am Kandarpa (Kamadeva or Cupid), the god of love, and of Nagas (enlightened beings, based on kundalini energy) I am Vāsuki." (Vasuki has a magnificent gem, Nagamani - the rare Naga Maanikya, on his head, possibly implying rare intellect. Or does it imply mental connection or, intellectual intimacy, a meeting [confluence] of minds? So tightly woven together, it's almost the same thing?)

Nicola Tesla, the extraordinary scientist and inventor, who specialised in the field of electricity and is father of electricity, as we know it today, said, "My brain is only a receiver. In the Universe there is a core from which we obtain knowledge, strength, inspiration. I have not penetrated into the secrets of this core, but I know that it exists." (Did Satyajit Ray's fictional detective character, Pradosh Chandra Mitter aka Feluda allude to this core as "Gyanpeeth"? "I want to know God's thoughts; the rest are details." ~ Albert Einstein. Thought waves?)

Vasuki is Shiva's Naga, and is famous for coiling around the neck of Shiva (the Hara aspect, the dispeller of negative energy aspect of the Para Brahmn – the Primordial Being, Purusha-uttama). Lord Shiva blessed Vasuki and wore him as an ornament. Sri Vishnu (the Preserver, Stabiliser and Maintainer aspect of the Para Brahmn) is also known as Kaustubha (one who wears the Kaustubham.) Kaustubham is the divine jewel believed to be adorning the neck of Sri Vishnu. Therefore, Vasuki = Kaustubham? ... Vasuki Naga curled three times around the neck and looking towards Shiva's right side. The three coils of the Naga symbolise the past, present and future - time in cycles. Vasuki looking in the right direction of Lord Shiva signifies that the Lord's perpetual laws of reason and justice preserve natural order in the universe (Brahmaanda?) Shiva wearing Vasuki like an ornament is also indicative of the latent spiritual energy, called Kundalini Shakti, which exists within. (Omkaara, PraNavaH Naad or praNavaH nAda = Shabda Brahmn = the voice of the Primordial Being. It is a reference to the voice of the avatar. Is the same applicable to Vasuki?)

Can this also be indicative of Brihaspati-Shukra? Shonaar kathi-Rupaar kathi of "Thakumaar Jhuli" (lit. Grandmother's Tales: a collection of folk tales and fairy tales)? Shukra or Shukracharya is associated with Venus (as well as horse and crocodile). Horse could imply Unicorn, the allegoric one-horned (eka-shringa) horse, possibly indicative of Hayagreeva-avatar or Hayasirsa = the Horse-headed Vishnu. BG 10.31: || jhaṣāṇāḿ makaraś cāsmi || ~ "I am the crocodile among the fishes". Mitra-Varuna: Mitra = the patron divinity of camaraderie (mayitree), agreements/contracts and meetings, and a figure of the Rig Veda, closely associated with Varuna (chief of the Adityas, also considered the deva [deity] of all forms of the water element, particularly the seas = Samudradeva). BG 10.24: || sarasam asmi sagarah || ~ "and of bodies of water I am the sea." (Sarasam or Sarasa = stream, pool/reservoir or fountain, i.e. perennial knowledge stream or repository of enlightened wisdom and knowledge; the vast unfathomable reservoir of timeless wisdom, knowledge, inspiration and consciousness. Hence the analogy of samudra). Mitra-Varuna is [thus] a dual compound or dvandva compound. Varuna's 'vaahan' is a makara (crocodile).

A crocodile is makara in Sanskrit. It is associated with Makara Sankranti or Uttarayan (also known as: Pongal) - the most important Sankranti and one of the most auspicious occasions, signifying renewal (re-energising). It is, therefore, regarded as the beginning of an auspicious phase. Sankranti means: transition; i.e. movement of the Sun from one Rāshi (constellation of the zodiac in Indian astronomy) to the next. Makara Sankranti marks the transition of the Sun into Makara rasi (Capricorn). Scientifically, this day marks the beginning of warmer and longer days compared to the nights; thus decline in the winter chill. In other words, Sankranti marks the fadeout of the winter season and heralds the beginning of a new harvest or spring season. It is perhaps the only festival or occasion whose date always falls on the same day every year: 14 January (with some exceptions, when the festival is celebrated on 13 January or 15 January, in a leap year). Makara Sankranti marks the arrival of spring in India. BG 10.35: || ṛtūnāḿ kusumākaraḥ || ~ "and of seasons I am flower-bearing spring". The spring season also (symbolically) indicates a new beginning. Makara Sankranti (or Pongal) marks the beginning of Uttarayan. (This time of year is generally associated with Sri SarasvatI and Sri Vishnu. Both honorifics are for the same entity, though). Uttarayan begins from the day of Makara Sankranti heralding the arrival of spring and the beginning of Vasant Panchami (also known as Shree Panchami or Sarasvati Puja, in which the patron deity of knowledge and learning is worshipped). Uttarayan is a combination of two Sanskrit words, 'uttar' meaning northward and 'ayan' meaning movement towards. It celebrates the Sun-god's northward movement. (The Sun-god stands for an embodiment of knowledge, wisdom, spiritual awakening, intellectual illumination, etc). Makara Sankranti is the day when the effulgent Sun-god (Savitr or Pratyaksh-Brahmn) begins his movement towards the northern hemisphere, and thus it signifies: 'Tamaso mā jyotir gamaya' - may you move away from negativity (negative energy) and go higher and higher, towards more and more Light (towards knowledge, wisdom, enlightenment, intellectual illumination, spiritual awakening and so on). Makara Sankranti signifies re-energisation: to turn away from negativity/negative energy (confusion, delusion, ignorance, pessimism, intellectual ennui and the like) and to begin to create (re-energise) with bright light (within us) - to shine brighter (inner progress: to be a better human being, to become a better people). It is a festival/occasion celebrated all over the country with great fervour and gaiety. After Makara Sankranti, when the earth begins to get closer to the sun, the cold winter begins to yield to delightful spring. Vasant Panchami heralds the beginning of Vasant or spring, when it is time for every tree, branch and bower to spring to new life with blooms (of colour and fragrance), vibrant in festive display. The flower (kusumā) is a beautiful symbol of regeneration. Hence, the spring season is Kusumakar (kusumākaraḥ) or Rituraj, the king of all seasons. (Note: Brahmn Unmanifest or Purusha = Brahm-jyotih (Divine Effulgence or Light Divine) = Cosmic Energy, Divine Essence or Primal Creative Energy. It is unmanifest to human eyes. The Sun is the source of light and heat. It is the sovereign planet furnishing the light and heat upon which all life depends. The Sun is, therefore, revered as Pratyaksh (that which can be perceived) Brahmn. Pratyaksha = "that which is, or makes, evident" [in Sanskrit]).

Sri Vishnu is also Srivatsankita or SrIvatsa-vakshAh: the one who bears the sign of Srivatsa. The Śrīvatsa mark on Vishnu's chest symbolises Sri Lakshmi (the avatar - direct manifestation). It also symbolises Sri Vishnu's eternal [ananta] aspect. (The SrIvatsa mark is said to symbolise Vishnu's consort, Sri Lakshmi. However, Vishnu and Lakshmi are one and the same. So, the SrIvatsa mark could represent Vishnupriya, Vishnu's eternal consort [implying a spiritual marriage/union]). SrI vishNu sahasranAmam: Om SrIvatsa vakshase namah. SrI vishNu purANam: SrIvatsa samsthAna dharam anante ca samASritam (1.22.67). In this description, the SrIvatsa mark is described as the pradhAna seated in the Eternal. The chief principle of things (pradhAna) is seated in the Eternal, as the SrI vatsa mark. SrImad bhAgavatam (12.11.10) where the SrIvatsa mark is described as the reflection of the Kaustubha mani that bhagavAn wears, representing the Eternal Being's Atma-jyoti: kaustubha vyapadeSena svAtma jyotih bibharti ajah | tat-prabhA vyApinI sAkshAt SrIvatsam urasA prabhuh ||  

Atma-gyana or Knowledge of the Self is not at a superficial level, but at a more deeper and perceptive level. (Atma = Self = the human soul). The soul has always existed. It is birthless, eternal, imperishable and timeless. The soul is gender-less, it is uncreated and is never born; it merely acquires a new physical form. The soul is also the eternal aspect of a person's being (human soul = Divine Essence), and therefore, it is the eternal aspect that carries ingrained personality traits (which are unlikely to change or at least undergo a significant change). This may help explain genius, innate ability, talents etc, i.e. being born with a particular biological capability. The intrinsic (innate) personality traits of an individual are merely the reflection of the personality of the soul. Thus, the skin on a person [the outer shell] shall not reveal the true identity.

The Self (atma) is the eternal aspect of an individual's being; when an individual become totally connected with it, by overcoming ego-consciousness etc, it is the state of complete wisdom (the stage where nirvana is attained). ... The process of spiritual awakening (Supreme Enlightenment, Self-realization) involves the gentle 'awakening' of the living and conscious energy, kundalini, so that it pervades an individual's entire being. Once this happens, an individual is no longer disconnected from the universe around him or her (i.e. he or she is no longer confined inside his or her own head) courtesy inflated ego, arrogance, confusion, ignorance, delusion, selfish considerations, vainglory etc but becomes a connected part of the greater cosmos (the mind is lit up, in a manner of speaking, possibly depicted by the "halo" - symbolising supreme/highest enlightenment or complete wisdom). It brings about self-knowledge (atma-vidya or knowledge of the Self) and inner joy or total contentment (Sat-cit-ānanda, the eternal bliss or spiritual ecstasy) of "self-realisation". Such a person transcends egocentricity and is non-deluded (by sense objects or by transient aspects). Such a person is imbued with the light of wisdom (internal wisdom or perception, insight and accurate interpretation) - the ability to see the larger picture, transcend egocentricity, and find the deeper meaning inherent in all things.

The confluence or convergence of the finite into the Infinite, the mere Self (finite 'I') within the Higher Self (Infinite 'I') leading to an individual's spiritual and intellectual awakening and evolution, the awareness that the finite is inseparable from the Infinite is self-realization. It is to fully know and understand oneself. Before knowing God, it is important to know oneself. If one understands oneself, only then it is possible to understand God, i.e. only then can one gain Brahmavidya or "knowledge of Brahmn," Manifested Cosmos etc. With the realisation of the Universal Consciousness (Atman, Higher Self) come universal compassion, empathy, and the awareness of the oneness of all things (higher knowledge or non-transient knowledge - para vidya). 

Symbology of the lotus: The pale-red lotus is the Highest Lotus or Supreme Lotus; this lotus is highly revered and signifies the highest deity. (Pale-red = paTalaH in Sanskrit. Did paTalaH-putra [embodiment or personification of the pale-red lotus] become Pataliputra, the famed city?) ... The lotus grows elegantly out of the muddy waters, unaffected by the mud, so it is considered supreme among all flowers, and is often compared to a person with strong dharmic virtues (including selflessness). Lotus is one of the few flowers that have fascinated humankind since time immemorial, with its exotic beauty. Lotus also inspires the human mind to achieve perfection (inner perfection: overcoming pessimistic thoughts, adherence to dharma and karm-yog) even in adversities. The lotus flower [therefore] also symbolises that it is possible to strive for inner perfection (to overcome shallow-mindedness or selfish aspects, ego, delusion, vainglory, hopelessness etc) even in adversities. That it is always possible to overcome the tribulations of life to attain fulfillment (self-fulfillment/self-improvement, personal growth) and perfection (to be a good human being, to display humanistic values and concerns). ... The lotus flower (thus) signifies a 'way of life' based on dharma (dharmic values and ideals, to do something for the larger good, for the benefit of society), purity of mind (inner perfection: sattvic/noble qualities and characteristics), dignity, wisdom and harmony. A pale-red lotus denotes the state of a person's mind; a full-bloomed pale-red lotus means: Supreme or Highest Enlightenment, the stage where nirvana is attained, the state of complete wisdom. (Supreme wisdom dispels all illusions). Knowing others is wisdom, knowing oneself is enlightenment.

Ashvamedha Yagna or 'Samudra-manthan' (metaphoric churning of the ocean of milk) could also be an allegory for events etc - that [probably] gives vent to negative human karma and retrograde or obsolete aspects (collectively termed as 'halahala'). Their accumulation in the hearts and minds of humankind would be deleterious for human civilisation, since social, behavioural and cognitive aspects (thought process, mindset) affect or undermine a civilisation. Shiva accepting 'halahala' = to purge humankind of negativity/negative energy (retrograde or obsolete mindset and behaviour, prejudices, coarse materialistic attachment, anger, ignorance etc). To, in a manner of speaking, cleanse negative energy from their hearts and minds, so as to bring about a positive turnaround (re-energisation, evolutionary change: intellectual and spiritual transformation and organic evolution); to help humankind become better people.

Ashva = Unicorn = the allegoric one-horned (eka-shringa) horse, possibly implying Hayagreeva-avatar or Hayasirsa. (Haya = horse, greeva = jaw, sirsa = head = the horse-headed Sri Vishnu). Eka-shringa or 'one-horned' = imagery for rarity and uniqueness.  

Kalpadruma, also known as Kalpataru or Kalpavriksha, is a unique tree, a divine tree, a celestial tree or a spiritual tree associated with 'samudra-manthan', piyush (metaphoric celestial ambrosia - signifying re-energisation and positive aspects) and kamadhenu (symbolising good luck, plenty, unselfishness, sustenance etc as well as the source of all prosperity). E.g. the Banyan tree, the Peepal tree, the Parijaat Tree, the coconut tree etc. Kalpavriksha has many spiritual, medicinal, ecological and botanical values for ecological balance.

Bhagavan, an honorific, may have been derived from bhagya or bhagyavaan. Bhagya = good fortune, it can also mean destiny. Deer symbolises destiny. Vaan = one who is. Thus, Bhagavan = personification of destiny. Vaan can also mean forest, therefore, Bhagyavaan = the fabled Nandan kanan, the mythic Garden of Eden?    


Kalkiḥ, also referred to as Kalkin and Kalaki, is often a metaphor for "Time" ["Eternity" or Ananta]. BG 10.33: || aham evākṣayaḥ kālo || ~ "I am also inexhaustible time" = the endlessness of cosmic time. (Time is Kaalah, in Sanskrit). Here, time is in the context of re-energising or re-invigoration. Another etymology [for "Kalkiḥ"] from Sanskrit is 'white horse', possibly implying Hayaśirṣa, the Hayagreeva-avatar, the horse-headed Vishnu. (Haya = horse; greeva = jaw; sirsa = head). Kalkiḥ also means, dispeller of ignorance. 

This avatar [manifestation] is a leela-avatar and the twenty-second avatar [manifestation, representation] of Maha Vishnu (Brahmn Unmanifest). Like all avatars, the portraiture of the Kalkiḥ-avatar too is imbued with symbolic connotations. dhUmakEtum iva kimapi karALam: This avatar will be indescribable (kimapi) and comet-like (an indescribably brilliant comet = allusion to intellectual brilliance, Highest or Supreme Enlightenment [symbolised by the "halo"], the final state of Kundalini energy = the exceptionally lustrous Syamantaka mani. Seemanto-Heera of the Byomkesh Bakshi titles?)

Is Syamantaka mani a reference to Jyotirlingam? Is Jyotirlingam = Maanikya (Gem of the Sun)? Does it also imply a new time-cycle, commencing with a new world-system – Sat/Satya/Krita Yug (the 'Golden Age') through intellectual re-energisation (the blossoming of knowledge, brain-building - fire in the mind, [k]shira-sagar-manthan - to blossom the mind)?

BG 10.21 || jyotisam ravir amsuman || ~ "Of lights [effulgence, luminaries] I am the radiant sun" = Maanikya (Gem of the Sun) = Syamantaka mani = Jyotirlingam = personification or embodiment of the Sun (implying Supreme or Highest Enlightenment symbolised by the "halo")? It could also be a reference to the Summer Solstice, a day having the longest period of daylight.

(Maanikya, also known as Ruby, Shona-Ratna or Ravi-Ratna, is called 'Suryamani' in Sanskrit.)

Is the legendary Koh-i-Noor also an allusion to Maanikya? 

In the final state of the Kundalini 'Fire' - when kundalini passes through the top of the head, at the fontanel area, when the kundalini reaches the Sahasrara (the 7th chakra or crown chakra - the highest chakra) it [allegorically] shines forth like a diamond disc (diamond chakra) signifying rare intellect or intellectual brilliance. BG 10.23: || meruḥ śikhariṇām aham || ~ "of mountains I am Meru" or "I am the very pinnacle of Meru" = the final state of Kundalini 'Fire' (implying Syamantaka mani or Jyotirlingam). 

Koh = mountain. Noor = light. Is this mountain an allusion to Mt. Meru?

BG 10.29: || anantas casmi naganam || ~ "Of the Nagas I am Ananta."

Mere humans are Manava. Naga is a reference to higher beings or enlightened beings (referred as "Deva") - possibly on the basis of their kundalini energy or power of kundalini. (In the sacrum bone (a large, triangular bone) at the base of the spine there exists a subtle and dormant coil of spiritual energy known as the kundalini. Kunda = to coil or to spiral, thus the epithet "naga".)

The exceptionally lustrous Syamantaka mani = Jyotirlingam = Feluda's Gyanpeeth = the thousand-headed AnantaNaga. (This perhaps explains the sobriquet Mahadeva, the Great Deva or the Deva of all Devas.)  

The avatar is also depicted with a parrot named Shuka and a white winged-horse, Devadutta (as 'vaahan'). Consorts: Padmavati and Ramaa. Avatars are unlikely to carry equipment per se. Therefore, the dazzling sword of Kalkiḥ (known as Ratna Maru) could be a reference to Vajrapāṇi. BG 10.28: || ayudhanam aham vajram || ~ "Of weapons I am the thunderbolt (vajram)."

Thus, Ratna Maru symbolises knowledge, wisdom, enlightenment, hope, opportunities, empathy, positivity, progress etc. In other words, re-energisation (of the mind, [k]shira-sagar-manthan - the growth of the mind and the individual, regeneration of dharmic values and ideals) – to stir, awaken and elevate the thinking process and the slumbering consciousness to that of an enlightened mind and a higher/enlightened consciousness, so as to dispel the allegoric 'fog' of ignorance, ennui, indifference, retrograde mindset or obsolete aspects, confusion, cynicism etc (of the ghor kaliyug phase) - to (metaphorically speaking) re-create humankind through intellectual energy leading to fresh thinking/approach (so that the 'Golden Age' can emerge). The growth of the mind (and the individual), regeneration of dharmic values and ideals, will also have a positive influence on societal aspects... since mindset, thinking process (cognitive aspects) and the resultant values and behaviour influence society. The beliefs (perceptions, presumptions, perspectives, world-view, cultural norms) of a people shape (or greatly affect) societal values (the assumptions, beliefs or principles that influence people's decision-making and actions in society). Ancient India was a knowledge hub. Knowledge is at the very core of a nation, around which pulsate its other multifarious activities and achievements. (Jyotirlingam = intellectual energy: an enlightened mind (knowledge, wisdom, common sense/good judgment, sagacity, discernment, or insight). Wisdom is the ability to think and act using knowledge, experience, understanding, common sense, and insight, with good intentions – for the larger good.)

This avatar is referred as Brahmanasya (possibly implying erudition and wisdom, Supreme or Highest Enlightenment), Mahatmanah (higher soul or great soul, Purusha-uttama or Higher Self - the best of all beings) and jagat-patih (Cosmic Ruler and Cosmic Teacher). The appearance will be at the conjunction [cusp] of two Maha-Yug (ghor kaliyug phase of one time-cycle and Sat/Satya/Krita Yug of the next time-cycle). Maha-Yug or Chatur-Yug = a time-cycle consisting of four phases. This avatar is regarded as a 'Sampoorna Avatar' - a total, complete, all-encompassing avatar (possibly indicative of the Vishva-roop or Viraat-roop, the Universal Form of the Primordial Being/Para Brahmn). 

The Supersoul or Paramatma is also known as Purusha-uttama or Higher Self - since this being is the most perfect (the best) of all beings (possibly implying devoid of selfish aspects). Brahmanasya can also mean Para Brahmn: manifestation or representation of the impersonal Brahmn (Brahmn Unmanifest). Para Brahmn is Secondary Creator or Secondary Brahma (the Cosmic Ruler, Almighty) and Purusha-uttama Satya, the Eternal Truth (something inexplicable, Achintya).

Achintya = an enigma: unfathomable, inscrutable, incomprehensible, perplexing. BG 7.25: || naham prakasah sarvasya yoga-maya-samavrtah mudho 'yam nabhijanati loko mam ajam avyayam || ~ "I am never manifest to the ignorant (to the unenlightened mind). What they see (due to their limited understanding/vision) is an illusory veneer (yoga-maya), and therefore they do not know that I am unborn (birthless, self-manifested, eternal, inexhaustible, ananta) and infallible (nirmal, niskalankh – ever-auspicious, immaculate?)" BG 7.26 || bhavisyani ca bhutani mam tu veda na kascana || ~ "I also know all living entities (Jivatma - the individual/human souls); but Me no one knows." BG 7.24: || avyaktam vyaktim apannam manyante mam abuddhayah param bhavam ajananto mamavyayam anuttamam || ~ "Ignorant persons (unenlightened or deluded minds) think that I, the Supreme Being (Primordial Being), was impersonal (without qualities, unmanifested - nirvikaar, nirguṇa, niraakar) before and have now assumed this personality (saakar, savikaar, saguna - the active principle). Due to their small knowledge, they do not know My higher nature (as the Primal Spirit/Energy aka Supersoul or Paramatma), which is imperishable and supreme (the finest, the best of all beings, i.e. they do not know that I am Purusha-uttama, Svayam Bhagavan – the Almighty, Cosmic Ruler, God manifest in human form)." BG 9.11: || avajananti mam mudha manushim tanum asritam param bhavam ajananto mama bhuta-mahesvaram || ~ "The ignorant deride Me when I appear (manifest) in the human form. They do not know My transcendental nature as the Supreme Lord of all that be."

keshava dhrita-kalki-sharira jaya jagadisha hare: The Primordial Being or Para Brahmn as the Kalkiḥ-avatar. (Jagadisha = Cosmic Ruler. Hare = dispeller of ignorance, negative energy.)

One of the only two Kalkiḥ temples in the country is in Jaipur. Sawai Jai Singh, the founder king of Jaipur, built the temple around 1727 AD at the time of building the city. Of scholarly inclinations, Jai Singh was a keen student of Vedic texts. He built the Kalkiḥ temple right opposite the eastern entrance to the city palace, which opens into the Sireh Deori bazaar, famous for its Hawa Mahal, the palace of winds. Its important location is indicative of the temple's significance for Jai Singh. However, instead of opening directly into the street, the temple was set behind the street facades of impressive structures. Only the temple top is seen rising into the sky from the street-scape. Facing the temple in one corner is a canopied kiosk, which contains a fine white marble statue of a horse. Constructed in stone, the Kalkiḥ temple conforms to the typical style of the North Indian Temple Architecture. However, there is one architectural feature in the Kalkiḥ temple that is unique. It is the presence of two shikhars or temple tops instead of the usual one. But the temple itself is closed; it has been closed ever since it was built. (Though it is periodically opened for cleaning purposes). Otherwise, the Kalkiḥ temple has a deserted look. No devotees. No prayers. No temple bells.


Maanikya: This is the gem of the Sun (Syamantaka mani, Jyotirlingam - implying personification or embodiment of the Sun = Supreme or Highest Enlightenment or harbinger/creator/initiator of a new dawn). Maanikya is associated with concentration of mind and lustrous skin, intellectual capabilities, self-respect, courage, confidence, optimism and writing and speaking powers. It is also associated with leadership qualities. Ruby or 'Manik' is called 'Suryamani' in Sanskrit. Also known as: Padmaraga, Red-lotus colour gem, Shona-Ratna, Red jewel, Ravi-Ratna, Gem of the sun. 

Diamond Gemstone or Heera: The diamond reflects the colours of the rainbow, symbolising hope and optimism. (Rainbow is called Meghdhanush, Ramdhanu or Indra-dhanuSha in Sanskrit). Diamond is associated with brain, stamina, and health. The significance of diamond or heera could be measured in terms of its hardness and luster, transparency and luminosity, pleasant appearance. Diamond helps an individual get to the essence of things, insight, and lack of illusion. Also known as (in Sanskrit): Vajra, Lightning bolt or thunderbolt, Hiraka, Diamond, Bhargava-priya, Beloved of Venus.

Yellow Sapphire Gemstone or Pukhraj: gem of teacher [guru] of universe (Brahmaanda?), Brihaspati (Bṛhaspati/Bruhaspati, associated with Jupiter - the largest graha [planet] in the solar system, also a benevolent and Sattvik planet). Hence, placed at the highest hill in the row all gems. Bṛhaspati is Deva-guru (guru or preceptor of the Devas, honorific for higher or enlightened beings than mere humans, manava) and personification of dharma and moral excellence (virtue). He is also known as Ganapati (leader of the group [of planets]), and Guru (teacher), the deva of wisdom and eloquence. Bṛhaspati is a Vedic deity, also considered as Purohita - one who works for the larger good, one who does good for everyone. Pukhraj signifies knowledge, wisdom, virtue, fortune, justice, education, future, dharma, philosophy, devotion, spirituality (spiritual humanism), prosperity, generosity and amicableness to all sorts of people. Yellow sapphire harmonises. Guru is the major instructor or teacher, and influences action with the highest order and balance. Guru directs action in the most harmonious and uplifting manner and balances inner and outer input while simultaneously performing and monitoring action. Enlivens activity in the brain while directing action (karm-yog). It signifies highest-order thinking - Knowledge has organising power. Its use brings about affection and harmonious relations. Jupiter (associated with benevolence and amicableness) is believed to bestow humans with the knowledge of law, ethics, wit, wisdom, worldly happiness, vitality, intellect, longevity, good health, food grains, general prosperity, success, mental peace, fame, respect, spiritual humanism and freedom from health hindrances. In Sanskrit: Pusparaga, Yellow sapphire, Guru-Ratna, Gem of Guru, Pushparaaj or Puspa-Raja, King of flowers, Vascapati vallabha, Beloved of Jupiter.

(Note: Jeeves, "that subtle master of prudence, good taste, and ineffable composure" displays mastery over a wide range of subjects, from philosophy through an encyclopaedic knowledge of poetry, science, history, geography, politics, psychology, and literature. Jeeves, wise, unflappable, the epitome of intellect and sagacity, constantly exercises his large brain, his "pure brain". There are no limits to Jeeves's brain-power. Jeeves is also a member of the Junior Ganymede Club. ... Ganymede (Jupiter III) is a satellite of Jupiter and the largest moon in the Solar System. It is the seventh moon and third Galilean satellite outward from Jupiter. | P.G. "Plum" Wodehouse, to use his own phrases, "handed in his dinner pail" and "went off to reside with the morning stars." ... For those who "get" P.G. Wodehouse, he is the "great master".)


Note on Sage Bhringi:  Sage Bhringi or Bhringisa (the Rsi with three legs) probably is the antithesis of Nandi. Bhringi, therefore, could represent machismo, a he-man complex. It is a strong or exaggerated sense of masculinity (manliness or emphatic masculinity) stressing attributes such as physical courage, blatant virility, domination of women, and aggressiveness. In other words, exaggerated pride in masculinity, perceived as power, often coupled with a minimal sense of responsibility and disregard of outcome or significance. Bhringi: whimsical, boastful, self-centred, easily riled, immature, excessively self-righteous, intellectual inactivity, inability to learn, unlearn and evolve as a better human being (inability to self-reflect or to do objective introspection), exaggerated self-image; obduracy, not willing to change one's opinion, behaviour or the way one does something.

Nandi, on the other hand, symbolises or embodies ethics/values, qualities and principles that is inspiring and worthy of emulation and chivalrous [gallant] masculinity - understated, confident masculinity. Nandi: assertiveness, confidence, energy, incisiveness, determination, strength of mind and body, stamina, nobility, unselfish qualities/characteristics and leadership; to be strong and self-controlled and decent; to be confident enough to take defeat (disappointments, unpleasantness) on the chin and not pass the buck of blame unfairly; to have grace under fire (to remain relaxed and self-assured), to be dignified, to have pride but not boastfulness; to know how to behave with women or to treat women well but not allowing oneself to be pushed around; to take calculated risks, to push fear [of failure, disappointments] aside and to be dutiful and chivalrous. In India the majestic Zebu bull (Brahma Bull, sometimes known as humped cattle or Brahman) is considered as the contemporary representation of Nandi (Crisis Man?) Zebu is well adapted to withstanding high temperatures (implying ability to not only withstand physical discomfort, but also to not be easily malleable vis-à-vis scruples.) 

Sage Bhringi or Bhringisa: originally a demon (possible implying disreputable or possessing negative characteristics/energy) named Andhaka, he was transformed by Shiva into a humble devotee and made a commander of Shiva's armies (gana). Andhaka is usually shown either impaled on Shiva's trishula, or in emaciated form as Bhringi (after submitting to Shiva). 'SarasvatI-Parvati-Lakshmi' ('MahasarasvatI-Jagadambika-Mahalakshmi') = Trishula, which means Bhringi was taught a lesson by none other than Shakti. Bhringi, three-legged, dance master of the devas: In temple walls one often finds Bhringi. He looks emaciated, and has three legs. ... It is believed that Bhringi was reduced to an emaciated figure due to the wrath of Parvati [Shakti]. Moved by his plight Lord Shiva (an aspect or honorific of Parvati) gave him the third leg to support his feeble frame. Hence Bhringi is always depicted with three legs. He is often depicted completely emaciated in most images.

The story goes that Sage Bhringi was an ardent devotee of Lord Shiva, but he never considered Parvati to be a part of his worship. (Implying excessive masculine pride [arrogance, domineering attitude, haughty disregard], vainglory, lack of courtesy and tactlessly overbearing and inconsiderate? So much so that he was discourteous/disdainful or possessed a cavalier or condescending attitude toward women?) One day, he came to Mt Kailasa, the abode of Shiva, and expressed his desire to circumambulate Shiva. However, Shakti saw this ritual and told him that they [Shiva-Shakti] are two aspects of the same truth (Eternal Divine Reality, Satyam). Bhringi, however, was so devoted to Shiva that he did not want to circumambulate Shakti. Despite the famous ArdhaNarishvara form (wherein Shiva and Shakti are integral to each other, signifying two aspects) Bhringi was adamant. He would circumambulate Shiva alone. So he took the form of a rat, some say a bee, and tried to gnaw his way between the two. Bhringi was made to realise his mistake and change his behavior by Lord Siva. Bhringi's behaviour annoyed Parvati [Shakti] so much that she said, "May Bhringi lose all parts of the body that come from the mother." ... It is believed that the tough and rigid parts of the body such as nerves and bones come from the father while the soft and fluid parts of the body such as flesh and blood come from the mother. Instantly, Bhringi lost all flesh and blood and became completely emaciated. He was unable to get up. Bhringi realised his folly. Shiva and Shakti make up the whole; they are not independent entities. He apologised. However, Bhringi was denied flesh and blood forever (so that people never forget this lesson). Bhringi became thin and completely emaciated, so weak that he could not stand. Shiva, moved by Bhringi's plight, gave a third leg for support, to enable him to stand upright.

The many fables and stories come with highly imaginative (and intellectually stimulating) extended metaphors, similes, allegories, symbolism and imagery. These need to be understood and interpreted. However, the characters that people the many stories and fables probably were not extraordinary-looking or gigantic-sized, they [perhaps] did not possess mythical powers. Deva = higher or enlightened beings (possibly based on calibre, knowledge, wisdom etc); Naga (wise, enlightened, possessing exceptional intellectual energy), Manu (honorific for the law-givers), Saptarishi (seven exceptionally learned and wise personages of rare intellect, perhaps devoted to cultural, scientific, literary, creative and academic pursuits, to impart knowledge to humankind), Chiranjivi (eternal beings – maybe honorific for those assigned governance, administrative or defense-related functions) and so forth. All these honorifics probably come under "Deva", who are higher than mere humans, Manava. ... We can read the stories, fables and the epics. There is [perhaps] a lot of subjective speculation, perception and perspective of various writers, poets etc in what we get to read. It is essentially their understanding and interpretation of various metaphors/allegories, imagery, situations, challenges and so forth.

Note on Trishanku: Trishanku is commonly referred to through mention of "Trishanku's heaven". Trishanku, once a very handsome and proud King, had an exaggerated self-image, so much so that his aspirations were not commensurate with his abilities and effort. Due to Indra's resistance Trishanku not only lost his good looks (which took away his royal stature) but was also suspended mid-air upside-down. Thus, Trishanku ruled his own heaven, known as "Trishanku's heaven" - a universe that is born of compromise. ... The term "Trishanku’s heaven" is used to denote a compromise [in a narrow sense.] The word Trishanku has come to denote a middle-ground or limbo between one's goals or aspirations and one's current state or abilities. ... Without adequate effort/groundwork (which also requires patience, perseverance, sagacity, long-term vision/strategy, temperament and abilities), attempting to create or achieve something substantial or worthwhile is futile. Boastfulness or vainglory (self-glorification or self-admiration) or ad-hoc fixes is no substitute for well-thought out and longer-term effort, karm-yog. 

Abraham Lincoln, the 16th president of the United States, is a seminal figure. He rose from humble beginnings and changed the course of history. He is [thus] an inspirational personage, a man of his words. However, his achievements and contributions could not have come about without continuous striving/effort and [wise] give and take. He did not compromise on the essentials. He wisely eschewed tokenism, i.e. he did not equate tokenism for change/transformation (a positive change of course) either. Had he done otherwise, he would have exemplified "Trishanku". America was fortunate to have had someone like Abraham Lincoln as the captain of the ship at that point in time. Walt Whitman's poem is an apt tribute to him. Lincoln exemplified dharma (dharmic principles) and sustained effort (karm-yog). He was proactive (a doer) and an outstanding leader. He led from the front, and therefore his achievements and contributions too are extraordinary. He did not couch pusillanimity or shortsighted [shallow, selfish] gains or tokenism as substantial or worthwhile achievements. He eschewed grandiloquence. That's why he is not a straw man. He is a man of immense stature, a man of history, a man of destiny, a political genius - a transformative personage, a change-maker.

Despite his aspirations not being commensurate with his abilities and endeavours, Trishanku went to Brahmarshi Vashishtha and told him about this desire. Trishanku begged Vashishtha to create for him a special mountain. Vashishtha declined and also tried to dissuade him. Trishanku felt sad and miserable. He left his kingdom on foot to look for another Master (Maharshi or Brahmarshi; ṛṣI = honorific for enlightened personages of rare intellect and wisdom) who would be kind enough to acquiesce. He came upon Vashishtha's sons who too refused to do his bidding. One of Vashishtha's sons cursed Trishanku. He made the King's face ugly and took away his royal stature. (This probably means: selfish ambition, self-centred attitude, narrow worldview, intense desire for aggrandisement or instant gratification instead of well-thought out and longer-term effort [and subsequent benefit] degrades a person. It is self-defeating.) ... Thereafter, Trishanku approached Brahmarshi Vishvamitra and narrated his sad tale imploring him for help. Vishvamitra and Vashishtha were antagonistic contrast to each other. And so, Vishvamitra was very kind to Trishanku when he heard his story. He also agreed to use all his spiritual powers to help him reach his goal, but did not want to use his power in transforming Trishanku's face once again. (This could mean: selfish considerations/aggrandisement or instant gratification is counterproductive. Instant gratification is inorganic. It is no substitute for steadfast effort and endeavours [dharma, dharmic ideals/values/principles and sustained karm-yog.]) Vishvamitra used his knowledge and powers, Trishanku began to gain what he wanted, but Indra began to block it. The powers of Vishvamitra and Indra nullified each other and Trishanku was left suspended in the middle - neither following the laws of earth nor those of heaven. The furious Vishwamitra would not accept defeat at the hands of Indra. The sage used his powers [knowledge, effort etc] to contain Trishanku's descent, causing the latter to be suspended mid-air upside-down. Trishanku begged Vishwamitra for help. Vishwamitra reached a compromise with the Devas to let the King inhabit the new heaven that was created for him. The new heaven shall be called Trishanku's heaven and the king shall reside in this heaven. He shall not supersede Indra by ruling his own heaven, and to ensure that, the king shall reside upside down in his heaven. ... Vishwamitra then created a whole new universe around Trishanku - a universe that is born of compromise. Trishanku ruled Trishanku's heaven; the rest of the universe was ruled by the Devas (enlightened beings). The term Trishanku's heaven, from then on, has been used to denote a compromise (in a narrow sense). 

In antiquity, Phrygia was a kingdom. The Phrygians are most famous for their legendary kings associated with the heroic age of Greek mythology. Does Phrygia have anything to do with Bhrigu? Maharishi Bhrigu (Sanskrit: Bhṛgu) was one of the seven great sages, the Saptarshi. He is associated with Manu and is said to have made important contributions to 'Manusmriti'. He is also believed to have cursed Vishnu. ... Even when he had been unimaginably haughty, the Devas had displayed forbearance and kindness and made him so illustrious. Once, to test Lord Vishnu, Bhrigu went to meet Vishnu (without permission or inkling.) He saw that the Lord was resting at that time. Maharishi asked Vishnu to wake up, but the Lord was in deep sleep. At this, Bhrigu hit Lord Vishnu on the chest (that strike by Maharishi Bhrigu left a foot print on the Lord's chest.) This probably is indicative of a yoga posture or yogasana. On realising that the Maharishi had hit with his foot, the Lord asked him, "Maharishi, are you hurt in your foot? My chest is strong but your foot is not so strong". (Maharshi Bhrigu is Bhringi Rishi?)


1 comment:

  1. Its amazing the amount of info you have. I will read through this one in leisure. Hope you have been well.