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Fwd: Re: [pA'ncarAtra - An Overview - Part 7.]

From: Narasimhan Krishnamachari (
Date: Thu Dec 14 2000 - 10:42:35 PST

Dear Bhakta-s:

I received the following comments from SrI M. S. Hari, which I am
sharing with you all because I consider these valuable comments.  I
also understand that SrI Hari is putting together a detailed
description of the SrI pA'ncarAtra Agama, and I am looking forward to
learning from his write-ups.

-dAsan kRshNamAcAryan

--- "M.S.HARI Madabhushi Sarangarajan Hari" <> wrote:
> Date: 14 Dec 00 23:15:12 SGT
> From: M.S.HARI Madabhushi Sarangarajan Hari <>
> To: Narasimhan Krishnamachari <>,
> Subject: Re: [pA'ncarAtra - An Overview - Part 7.]
> Dear SrI Narasimhan Krishnamachari <> 
> Your explanation in English on "The viSAkha-yUpa or the brahma-yUpa"
> was nice. I enjoyed reading it. But I have a small suggestion here:
> >The concept of the vyUha emanations from para-vAsudeva is related to
> >the pillar of light resplendently located in SrI vaikuNTham, and
> said
> >to be assumed by the Deity for the purpose of meditation by the
> yogi-s.
> >The pillar has four nodes, each facing one of the four principal
> >directions.  The topmost node is altogether bright light,
> representing
> >vyUha-vAsudeva.  Nothing is discernible at this level except Pure
> >Effulgence.  
> This is fine. But you may add some points that this "except Pure
> Effulgence" in vyUha-vAsudeva is not in any way connected with
> "nirviSEsha chin mAtram" concept of gaudapAdiya/SAnkara matham. 
> Because, there is a possiblity for begginners to mistake 
> "except pure effulgence" - "effulgence" - can be taken to mean
> jngyAna and "except pure" may be taken for "nirviSEsha". 
> >LakshmI-tantra also identifies samkarshaNa with the individual soul,
> >pradyumna with individual awareness (buddhi), and aniruddha with the
> >sense of ego (ahamkAra).  The idea is that sankarshNa provides the
> >foundation for all the individual souls, pradyumna enters into the
> >souls, seizes hold of the faculty of awareness and distinguishes
> >between the subjective and objective frames of reference, and
> aniruddha
> >projects the world of multiplicity and differentiations. 
> This is fine. But I suggest that you may highlight the tarka-pAdam
> here with specific references to the uthpathyasambhavAdhikaraNam
> in the Brahma sUtra's avirOdha-adyAyam.
> ......
> Thanks & Regards
> M.S.HARI RAmAnuja DAsan (
> ____________________________________________________________________
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