ADI SANKARA PERIOD
KR: Many in south attribute verse 75 of Soundarya lahari to
TIRUGNASMABANDAR AS THE WORD DRavida sisu IS STATED THERE; BUT FAILE DTO
NOTE HISTORY OF STHANA MILK OF THE GODDDESS WAS GIVEN TO ADISHANKARAA WHEN
HE WAS 3 YEARS OLD AND DRAVIDA INCLUDES KERALA ALSO; APART FROM THIS THERE
AARE OTHER VERSES BELOW WHERE HIS SIGNATURE SIMILAR LEFT OUT WHICH WERE NOT
CONSIDERED.
SAUNDARYA LAHARI - VERSE 75
THE MILK OF WISDOM IS EQUATED WITH WORDS OF WISDOM
तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतः
पयः पारावारः परिवहति सारस्वतमिव ।
दयावत्या दत्तं द्रविडशिशु-रास्वाद्य तव यत्
कवीनां प्रौढाना मजनि कमनीयः कवयिता
tava stanyam manye dharanidhara kanye hrdayatah
payah paravarah parivahati sarasvatam iva
dayavatya dattam dravidasisur asvadya tava yat
kavinam praudhanam ajani kamaniyah kavayita
Your breast milk, I consider, O Maiden born to the Earth- Supporting Lord,
As if it were word-wisdom's ocean of nectar, flooding from out of Your heart
Offered by one who is kind, which, on tasting,
This Dravidian child, amidst superior poets, is born a composer of charming
verse.There is also an implied first-person reference in the first and the
last verses, where he disowns direct involvement in the content of these
verses. The position that this verse occupies between outer and inner
aspects of the mind, when correctly balanced and neutrally normalized,
justifies the realistic perspective adopted here and this pointed reference
to his own cultural affiliation. This reference has a great value for us as
unmistakable internal evidence that the author of this work is Sankara (see
“Generalities”).
The Dravidian child belongs to the first-dimensional
common-sense order. Vedism and proto-Vedism are meant to complement each
other, and the resultant value, which is just normal human mother´s milk,
when realistically viewed, is an ocean of wisdom-nectar, when viewed from a
more hypostatic perspective. The kindness referred to in the third line
redresses this slight asymmetry on the numerator side. The last line refers
to superior poets as well as to one who is merely capable of producing
charming verses. Sankara, as a product of South India, is naturally
influenced by the Shaivite proto-Aryan civilization to which Tantrism also
belongs, together with a fully-developed structural language which was
known to ancient Shaiva cults, where the famous dancing Nataraja of
Chidambaram and the Eternal Mother principle, Shakti, are understood as
representing the two aspects of the Absolute, even by the popular mind. The
suggestion which is sometimes made that the reference here is to Sambandar,
one of the four Shaivite revivalists, who ruled in Madurai after the defeat
of the Jains, (a comparatively recent period), cannot be considered
tenable, especially because Sambandar is not known to have composed any
poem in Sanskrit. The distinctness of the two personalities is very clear
in spite of punditry, which might confuse the two personalities. In our
eyes, at least, Sankara was a product of that part of India fed for
centuries by the Malaya mountain breeze, which figures so prominently in
Sanskrit poetry from the time of Kalidasa, covering the long
richly-forested strip extending from the limit of the desert of central
India, down to the southern limit marked by the cape at Kanya Kumari. The
whole coastal line of this forested region, having an average depth inland
of more than 100 miles, is dotted with temples to the Devi. The Narmada and
the Tapti rivers, Kaladi, as well as Mukambika must have been the regions
frequented by Sankara as a pedestrian pilgrim. The most famous of
Sankara's institutions is at Sringeri, also lying within the limits of the
same region. Gaudapada himself, as the guru of Sankara´s own preceptor,
whose philosophy bears many points of affinity with Sankara´s own, can
further confirm the theory that Sankara might have been born to an
itinerant scholar traveling from North India as a pilgrim in South India, a
genius born, like Leonardo da Vinci, under somewhat questionable
circumstances. This theory is here put forward as one at least as
believable as some other events attributed to Sankara in the famous work
called "Sankara Digvijaya", many details of which recent research by the
Madras University has revealed to be untenable in the light of history,
because of a discrepancy of hundreds of years between the personalities
with whom Sankara is said to have had arguments or polemical doctrinal
duels in his wanderings. (See the short work by Sri Narayana Sastry of
Madras University.)
Tava stanyam manye - Your breasts, I consider
Dharani dhara kanye - Of the earth-supporter, the maid
Hrdayatah - from the heart
Payah paravarah - milk ocean
Parivahati - bears aloft
Saraswatam - of Saraswati
Iva dayavatya - of a kindly one as if
Dattam - given
Dravida shishur - of the Dravidian child
Asvadya tava - having drunk of thine
Yat - by reason
Kavinam praudhanam - into famous poets
Ajani - has come to be born
Kamaniyah kavayitah - a perfectly beautiful poet.
.Another version:
WORD FOR WORD
Tava stanyam manye - Your breast-milk , I consider
Dharani dhara kanye - o maiden born to the Earth-Supporting Lord
Hrdayatah - from the heart
Paya para varah - as an ocean of nectar
Parivahati - as flooding out
Sarasvatam iva - as pertaining to word-wisdom
Daya vatya dattam - as offered by one of kindness
Dravida shishuh - this child of the Dravidian context
Asvadya tava - Yours having tasted
Yat - by which reason
Kavinam praudhanam ajani - born amidst superior poets
Kamaniyah kavayita - a composer of charming verse.
SAUNDARYA LAHARI VERSE 57 THE DEVI'S SIDE-GLANCE ACTING AT A DISTANCE
RECOGNITION WITHOUT FAVOURITISM KATAKSHA = SIDE-GLANCE.
दृशा द्राघीयस्या दरदलित नीलोत्पल रुचा
दवीयांसं दीनं स्नपा कृपया मामपि शिवे ।
अनेनायं धन्यो भवति न च ते हानिरियता
वने वा हर्म्ये वा समकर निपातो हिमकरः
drsa draghiyasya daradalita nilopal ruca
daviyamsam dinam snapaya krpaya mam api sive
anenayam dhanyo bhavati na ca te hanir iyata
vane va harmye va samakara nipato himakarah
With Your long-extended regard having the beauty of water-lilies just
opening,
O Shiva-Consort, do bathe with mercy even me steeped in misery far off
Thus, shall I be blessed with no loss to You;
The moonbeams do fall on forest and mansion with equality.
The section, referring to the grace of beauty lingering round the region
of the eyes of the Goddess, seems to be terminating at this verse, perhaps
extending to Verse 58, where the ears will have primacy over the eyes. Here
we find a tacit reference to the devotee who places himself far off and
peripherally, because his supplication does not prompt him to obtrude into
the presence of the Goddess except from a great distance.
SAUNDARYA LAHARI VERSE 59 A MORE DIRECT VERTICO-HORIZONTAL INTERACTION A
VERTICALIZED VERSION OF PARTICIPATION BETWEEN SARASWATI AND PARVATI
स्फुरद्गण्डाभोग-प्रतिफलित ताट्ङ्क युगलं
चतुश्चक्रं मन्ये तव मुखमिदं मन्मथरथम् ।
यमारुह्य द्रुह्य त्यवनिरथ मर्केन्दुचरणं
महावीरो मारः प्रमथपतये सज्जितवते
spurad gandhabhoga pratiphalita tatanga yugalam
catus cakram manye tava mukham idam manmatha ratham
yam aruhya druhyaty avani ratham arkendu caranam
mahaviro marah pramatha pataye sajjitavate
This, your face, I consider Kama's chariot with four wheels,
As seen when Your ear ornaments are reflected on Your shining cheeks;
Surmounting which that great hero, Kama, assails the Lord of Hosts,
Who, with sun and moon for foothold, mounting the globe for chariot, is
fully ready to give him battle.
In this verse Two of the wheels of the chariot are the large wheel-like
ear ornaments worn by the women of ancient India, which were common even
thirty years ago. These supply the physical basis for the illusion of the
chariot, while the two other wheels are created by their reflections, one
degree removed from the physical reality and therefore nearer to the
metaphysical. The beauty of the Goddess is neither physical nor
metaphysical, but both. In the same way that an actual chair and a
conceptual chair could belong together in consciousness to an integrated
view of reality, so these two pairs of wheels complement each other and do
not enter into conflict with each other. The reflected wheels, however,
have only a horizontal status of parity with the two original ones.
SAUNDARYA LAHARI VERSE 98 THE FINAL SURRENDER OF THE VIDYARTHI OR
WISDOM-SEEKER
कदा काले मातः कथय कलितालक्तकरसं
पिबेयं विद्यार्थी तव चरण-निर्णेजनजलम् ।
प्रकृत्या मूकानामपि च कविता0कारणतया
कदा धत्ते वाणीमुखकमल-ताम्बूल-रसताम्
kada kale matah kathaya kalitalaktaka rasam
pibeyam vidyarthi tava carana nirnejana jalam
prakrtya mukanam api ca kavitah karanataya
kada dhatte vani mukha kamala tambula rasatam
When, O Mother, tell me, shall this thy supplicant drink
Of the ablution water of Your magenta sap-smeared feet?
As causing even one dumb born to be a poet,
When will he enjoy within the flavor of the betel juice in the lotus mouth
of the Word-Goddess?
In so many places Adi Sankara expresses grace of Kamakshi which
are not attributed to anyone, leave alone, Tirugnana Sambandar, so if the
latter is for Adi Sankara, then how 75 gets shifted?
KR 2 Father of Sankara ,as he could not attend puja on that day,
kutty Sankaran takes the milk to the goddess; Goddess drinks all the milk;
then kid Sankaran pleads what he will answer his home if he goes home empty
handed; then mother gave her breast milk which he drank so he writes verse
75. He writes about her grace to HIM in many places as seen above. Gnana
Sambandar is another episode and when HE wrote other verses of grace on
him, they are never even considered especially verse 98 similar, (I don’t
know why no one said it is Kalidasan?) and thus SANKARA era is stamped in
SOUNDARYA LAHARI.
Buddhism was roaring up in later in 500 BCE (as stamped by the
west as Buddha period) {Tibetan monastery advanced Buddha era still
earlier} (And dharmakeerthi existed then in that era 720AD as evidenced by
the Chinese traveler; and debates had with Sankara who committed suicide by
jumping into the river was so different) Then Buddhism was waning and
leaving out of India so Adi Sankara need not have conducted such debates at
all. And as Kanchi mutt revealed, there was debates on sastras only and not
against any Buddhists; then Brahmins were switching to Buddhism, including
Mandala misrar. Since ADVAITHAM EXISTED EARLIER TO BUDDISM, AND SO SANKARA
AN ADVAITHIST BY VEDANTHA, HAD NO NEED TO ADOPT FROM BUDDISM AS QUOTED BY
THE WEST BASED ON SRI RAMANUJA AND MADHWA. AS THERE WAS NO MENTION OF THE
SPREAD OUT KINGDOM OF BUKKA -HARIHARAA AT ANY PLACE, ESTABLISHMENT OF
LINGAS IS IN KARNATAKAA TODAY, KOODALI IS BEYOND DOUBT AS ALL THE 3 MUTTS
INCLUDING KOODALI OUT OF FOCUSSED HAVE THE SIMILAR NUMBERS OF
PEETATHIPATHIS ONLY TILL DATE. IN 788 AD SAIVA AND VAINAVA WERE ESTABLISHED
DRIVING OUT BUDDISA AND JAINISSA CONCEPTS FROM THE INDIAN SOIL WEAKENING
THEM HERE. Buddhism was on top starting from SISUINAGA, HARYANKAA DYNASTY
450 TO 400BCE, FOLLOWED IN NANADA DYNASTU 330 BCE, THEN MOURYA 322 BCE TILL
ASOKA 268 BCE, TRAVELLING TO SRILANKA CHINA ETC THROUGH NALANDA UNIVERSITY
NAGARJUNA BUDDHA MONK THROUGH THE CHINESE AND SANGA MITRA.
Takht-e-Sulaiman "Throne of Solomon" is a peak of the Suleiman
Mountains, located in KASHMIR, near the town of Darazinda in the Dera
Ismail Khan Subdivision of Khyber Pakhtunkhwa, Pakistan. It is close to
Dera Ismail Khan Subdivision's borders with both South Waziristan and Zhob,
Baluchistan. At 3,487 meters (11,440 ft), it is the highest peak in Dera
Ismail Khan District and the greater Shirani region. Ibn Battuta named
Takht-e-Sulaiman as Kōh-e Sulaymān, "Mount of Solomon".A legend, recorded
by the medieval Maghrebi explorer Ibn Battuta, has it that Prophet Solomon
climbed this mountain and looked out over the land of Hindustan, which was
then "covered with darkness". After staying on the peak, he turned back
without descending into this new frontier, and left only the mountain which
is named after him.Another legend says that Qais Abdur Rashid, said to be
the legendary ancestor of the Pashtun people, is buried on top of
Takht-e-Sulaiman, which gives the peak the local Pashto name of Da Kasī
Ghar "Mountain of Qais").Syed Muhammad Hamza esudaraz I is buried on the
top of Takht-e-Sulaiman with his family and descendants. The burial is
called “Meeran”
SHANKARACHARYA TEMPLE's HISTORY On this hill in Kashmir there is
Adi Sankara temple in the Siva temple spoken in Raja tarangini around 371
BCE The temple got its name from the visit of the philosopher and saint
Adi Shankaracharya, who visited the Kashmir valley, according to local
legends. It is believed that Shankaracharya, to revive Hinduism and unify
various schools of thought, visited Kashmir to advance Vedantic knowledge. The
Shankaracharya Hill and the temple, since then, have been a symbol of his
teachings and philosophy. The erection of the temple is attributed to
Jaloka, the son of the Mauryan Emperor Asoka, according to Alexander
Cunningham. The earliest written references to the hill trace back to
Kalhana, a 12th-century scholar, who called it 'Gopadri' or 'Gopa Hill'.
King Gopaditya (426-365 BC) granted land at the foot of the hill to Brahmins
from "Aryadesa", establishing an agraharam called 'Gopa Agraharas',
according to Kalhana. (Agraharam in Kashmir aand Hindus being driven out is
a old time history sir) Agraharam in Sanskrit refers to land donated to
Brahmins without a lease. The temple itself has a storied history and is
believed to have been constructed around 371 BCE as a shrine to Jyesthesvara,
a form of Lord Shiva, by King Gopaditya, according to Kalhana's book,
'Rajatarangini, a chronicle of the kings of Kashmir'.
Shankaracharya Temple or Jyeshteshwara Temple is a Hindu
temple situated on top of the Zabarwan Range in Srinagar in the Kashmir
Valley of the union territory of Jammu and Kashmir, India. It is dedicated
to Shiva. The temple is at a height of 1,000 feet (300 m) above the valley
floor and overlooks the city of Srinagar. The temple is accessible via a
road that emerges off Boulevard road near Gagribal. On festivals such as
Herath, as Maha Shivaratri is known as in the region, the temple is visited
by Kashmiri Hindus. The temple and adjacent land is a Monument of National
Importance, centrally protected under the Archaeological Survey of India.
Dharmarth Trust has managed the temple since the 19th century, along with
others in the region. Karan Singh is the sole chairperson trustee.
Kashmiri Hindus strongly believe the temple was visited by Adi
Shankara and has ever since been associated with him; this is how the
temple and hill got the name Shankaracharya. It is here that the literary
work Soundarya Lahari was composed. It was composed by Adi Shankara after
accepting the major faith in the region at the time, that of Shakti, and
that the union of Shiva and Shakti, as in Shaktism, transpired into the
symbolism of the Sri Yantra.
Names associated with the hill include Sandhimana-parvata,
Koh-e-Suleman, Takht-i-Sulaiman or simply Takht Hill, Gopadri or Gopa
Hill. [all
hills are one and the same and on takt i-Sulaiman is constructed, Siva and
Adi Sankara temple that do exist, at least by 371BCE authenticated by
Rajatarangini; if so how in 788 AD Adi Sankara could have been in India
sir? ] The Dogra King Gulab Singh (1792–1857 CE) constructed the steps to
the hill from Durga Nag temple[b] side. Steps existed before as well,
leading further, to the Jhelum. Nur Jahan used the stones of the steps in
the construction of Pathar Mosque. (The Muslims interference existed though
original place was only known as GOPADRI HILL!!) In order to clear the
doubts of the members had it not been placed after 788AD, ASI had carbon
dated the idol whose age is fixed as 2000 plus years; hence could not have
been in 788 AD at all. (courtesy from data gathered from various books and
saptagiri TTD).
K RAJARAM IRS 4525
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZopwGmrQXwJH9kneHTrXT4_9tFoGJiWFE4H83M-0Adu-YA%40mail.gmail.com.
