[Advaita-l] DukR~nkaraNe

Dr. Yadu Moharir ymoharir at yahoo.com
Sun Aug 13 12:10:28 CDT 2006

  In this light of the current context reminded me that such dilemma pertaining to communication also occurred in the vedic times as well.
  shatapatha braahmaNa (3.1.5 18-25) narrates following story that stresses the importance of refined language.
  deva and asura were sons of prajaapati.   deva got he mana (conscious ) and asuraa got "vaak".  Soon deva realized their mistake because without vaaNi communication could not occur, even amongst themselves.  deva then summoned jaj~na to bring vvaka to their side.  Deva hid this vaaka in agni and this finally resulted the asuraa's defeat.
  Here, the this vaaka needs to be interpreted as the grammar, which gives specific methodology to create and/or interpret words.  Because if you do not understand what you sat then what you say has no meaning.
  Indra is regarded as on of the early grammarians because he established akashar-shbada-yukta vaaNii (tai. saM.  In this context other stories that indra finds the lost cows that had wandered in the paNi's region with the help of saramaa.  There they also talk about paNi (they use to speak with nasal sound) were unable to understand the language saramaa was speaking.
  pata~najala mahaabhaaShya (1.1.2) regards akasharsamaamnaaya as vaaka.
  bR^hdaaraNyaka (5.8) vaaka is described as a cow and her utter as svhaakaara, vaShaTakaara, hantakaara, and svadhaakaara and recommends saadhaka to perform that upaasanaa and says that her praaNa is vR^ishabha and mind (conscious) is the calf.
  aitareya brahmaNa (15.25) - Once gandharva's got somma, they kept it for themselves and thus was not accessible to deva.  Vaaka suggests deva that they should exchange her for soma but deva refused to consider this type of bargaining because they had realized the importance of vaaNii.
  taittariiya brahmaNa (6.5.19) gives yet another version.  Once vaaka left deva and decided to hide in water.  The deva fond her and promised that they will not allow the vaaNii to be adulterated in any way.  
  I think this was only possible by establishing set of refined rules of grammar and Sanskrit must have became the devabhaaShaa.
  Just some tid-bits to remember that we should not loose the language because that is one of the most powerful tool that helps us understand what has been said by our sages.
  In the regards to understand the vkaak we need to look at R^igveda (10.71), where sage aa.ngiras bR^ihaspati says that visionary sages sift the language through their heart just like one sifts and separates sattu flour.
  aktum iva tita.aunaa punanto yatra dhiiraa manasaa vaacam akrata |
  atraa sakhaayaH sakhyaani jaanate bhadraiShaaM lakShmiirnihitaadhi vaaci || {10}{071}{02} ||
   He further goes on to say that there are some who can see everything perfectly ( like a 20/20 vision) but are unable to see the divya vaaNii.  Then he uses a metaphor of a pativrataa who goes to to her husband wearing lots of jewelery and gives him pleasure by unfolding various intricacies to him.
  ta tvaH pashyan na dadarsha vaacam uta tvaH shR^iNvan na shR^iNoty enaam |
  uto tvasmai tanva\kp M vi sasre jaayeva patya ushatii suvaasaaH || {10}{071}{04} ||
Just some thoughts that ultimately it is us, the individual who has to understand the significance.  Out side guru is always useful but the real guru is "no one else but you" that is why saint Ramdas in his daasabodha call it as param-guru.
  HariH Om tat sat
  Dr. Yadu

kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:  

--- Lakshminarayana wrote:

> But is it necessary to study sanskrit for realizing
> brahman? It is highly counter intuitive to suggest so.
> Translations into English may not be as good, but what
> about translations into other local Indian languages? 
> I am also curious to know how, for example, sanskrit
> is absolutely essential for understanding brahman. Thanks.

Lakshmiji - PraNAms.
You have raised an important issue. From my understanding, What is required is only full shraddhaa
(faith) in the scriptuall statement 'tat tvam asi' - The biographies of Shree Nisargadatta Maharaj
(authr of 'I am that') and Anandamayima (the fisher woman from Kerala)are revealing.
Everything else is only to establish that shraddaa. 
To quote characteristic response of Bhagavan Ramana Maharshi in all these types of questions, "it
is not necessary but it is helpful"; if I can add an additional phrase to it, 'but for those who
think it is needed, it is necessary'. 

Hari OM!

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