Ancient Science: viShNu, kRShNa and rAmA
As I have indicated in my book “A research of Shiva: The Enigma“, Shiva, Isha, Rudra and the various other references used to “indicate Shiva” are completely different from each other. The reason all these tend to indicate the same concept is because of the projection of the higher dimensions onto a lower dimension of reality. For example, if a cube is drawn on a 2D paper, then the depth dimension is only visible when the perspective of the cube is changed. A perpendicular perspective to any of the face of the cube will only give us a square, losing the 3rd dimension. Similarly, if we do not understand how to move the perspective of observing the reality around us to give us a view of the depth, we will not be able to see the differences between these various terms used to reference different concepts. They all just get projected to the same concept called Shiva in this fifth dimension of analytical conclusion, that we live in. Similar is the case with the different terms used for vishNu. viShNu, ramA, kRShNa, janArdana and so on tend to the same meaning when the perspective is just this fifth analytical dimension of reality. In this blog I want to bring out the differences between these. Commonly kRShNa and ramA are considered to be avatars of viShNu and this is perfectly true. The only problem is in the forced association of a “human” to these concepts, they are concepts that take on different forms based on the application.
As I have indicated many times before, viShNu is in general considered to be a “sustainer” while Shiva is the destroyer and Brahma the “creator”. Now, if we take away the human touch to this, since the world is not just of humans, and look at it from the perspective of an “environment in which reality is formed and sustained”, we find that “something that is created can be sustained in general only when an equilibrium of sorts can be established” between the various changing parameters to retain the created without destroying it for a period that can be observed. So, for example, we cannot pinpoint a specific position or orbit of an electron, but we can specify a general area that has a high probability of an electron existing based on some equilibrium established at any given instant between the various particles that compose the atom. Such is the behaviour of everything in nature, there is no clear-cut path or an accurate number that can be used to indicate anything, it is always a fuzzy set that forms an equilibrium. We can measure that the current flowing as 1A, but it has to be understood that it can as well have been 1.0001A or .9999A and we still call it 1A, because it is around this number that the equilibrium is established in the measuring device. This type of equilibrium is “viShNu”. While I have used examples that are seemingly smaller in nature, we can keep accumulating more and more data and this kind of equilibrium has to be established in even that accumulated system, for it to be observable. Take a pencil and balance it on a pivot, the pencil can move or be still, but only when an equilibrium is established will it stay in that position for sometime. And the equilibrium is not present at a specific accurate centre point of the pencil, but a fuzzy region around the centre. Based on where it is balanced and the movement of the pivot it is either steady equilibrium or a steady moving equilibrium. A decaying amplitude pendulum is also in equilibrium with a certain function of decay of the amplitude. Every observable in reality exists at every instant in a state of steady equilibrium. This is viShNu.
If we were to imagine the projected version of the expanse of environment in which reality is formed and were able to observe from one end of start of formation of reality to the other end of end of formation of the reality and were able to see the varying changes that are present, we will find that they are all in a state of semi-equilibrium. This, when traversed sequentially, those changes give us experience that we have of living. But, the expanse or the truth itself is in stable equilibrium. For example if we consider a trampoline, that is fixed in a circular form, it comes back to equilibrium each time after the force of jumping is applied on it. This is viShNu. If we equate this trampoline to the environment of reality, the force applied on the trampoline by jumping is equivalent to an impulse in the environment. When a force is applied, the equilibrium of the trampoline gets agitated and then goes into another established equilibrium based on the result of the force. Such a state of agitation is self-inflicted in the expanse rather than being external as in the trampoline example, since it is beyond cause and effect. Hence it is called janArdana which is jana+ardana = generating + agitation. This is another form of the same equilibrium, since it is an equilibrium established by agitation, it becomes an avatar of equilibrium or viShNu.
Now, when we look at the trampoline when the force has been applied, we find, there are the edges that are fixed and take an impact due to the force, place that stay at-rest without any impact based on where the force is applied and how much force is applied and the agitated parts. All form a part of the same system which is moving towards the next equilibrium. The stationary parts are called ramA, the at-rest parts kRshNa and the agitated parts janArdana. All of them different versions or avatars of the same equilibrium. Thus rAmA becomes equilibrium established with stationary parts, kRShNa becomes equilibrium established with at-rest parts and janArdana equilibrium of the agitated parts. Thus various avatars of viShNu gets defined. I have only explained a few here. Thus we see that in the fifth dimension, we see all of these as just various appearances of same analysed version called observable equilibrium. While in-fact they are different. The difference becomes evident only when we look at the various states with the perspective of the actual working of the expanse as it is establishing and destroying equilibrium.
This is what is explained in the second chapter of BHPS called athAvatArakathA = atha + avatara + kathA = how + appearances + rendered or how are appearances rendered. The summary of the translation of the chapter is as below:
These appearances of rear appearing to stand still are unrelentingly stationary and at-rest. The individual parts there, that are moving, being inter-connected, invokes moving impulses. Along with stationary at-rest penetration, there exists agitated becomes of the individuals at the resting place that generate work, approaching an appearance for the entire penetration and other linked individual parts in the rear. Unifying the other appearances in the weakened rear of the primary nature, the result of the work of the individual acquiring nature of the produced agitation.
By the destruction of the inactive forces the forces with energy expand causing order to be established, acquiring the propelling of production of suitable series. The transformed of the pattern of the stationary appearances descends from the principal at-rest, by awakening the individual resting places in the successive base along with extracting the related transformed. By controlling the expansion of that thought to a first thought and from that first thought work done radiates into the successive similar resting places that generate work.
The appearance of intent is the penetrating comet shape and these along with other there, disintegrates the produced, remote nature of the subsequent part that attains seeking from those entire gaps moving in the surrounding. The subsequent individual part of rear attains seeking by ending individual revealed thoughts, the first becomes of the pattern acquiring interference in penetration flowing within the primary nature part.
The unrelentingly stationary and at-rest appearance of all rear is related to thoughts, there with these, continuously dissolve the established repeating the work in the subsequent. The seeking flowing within the individual parts end with interference producing individuals unrelentingly, thus with these, there, the attachment is established with the un-manifested by establishing homogeneity. With these rendered agitation, the entire from which these exist, that which has become and that which will become established, that instantaneously expands that knowledge. Without instantaneously seeking these no other knowing has the capability to become aware at any time, via, that controlled impulse especially the seeking of the truth. By knowing the rules knowledge-base of that individual, approaches controlling the seeking further surpassing the performance of the inactive place in turbulence and other at-rest and other nature.
Details of translations
rAmakRShNAdayo ye hyavatArA ramApateH = rAma + kRShNa + adayo + ye + hya + avatArA + rama + apateH = (ram = stop / cease / stand still) (unchanging? immobile / fixed?) + at-rest (dark?) + unrelenting / inflexible + these + previous division + appearance + stand still + (pata = go / move / to descend? – hence apateH = unmoving? immovable?) (Apat + iha = appear suddenly / to appear / happen + this)
teapi jIvAMshasaMyuktAH kiMvA brUhi munishvara = te + api + jIva + aMsha + saMyuktAH + kiM + vA + brU + hi + muni + ishvara = these + also / even so / rather than + individual + part + connected together + what / who / which + go / move + to say / speak (hence invoke?) + because + impulse + (iSh + vara = moving quickly? + choice?) or (muni + shvara = impulse + to move?(shvaratta))
rAmaH kRShNashca bho vipra nRsiMhaH sUkarastathA = rAmaH + kRShNa + ash + ca + bho + vipra + nR = siMhaH + sU + kara + stathA = fixed + at-rest + penetration + and + becomes + agitated / stirred + (=nara = individually/generally?) + (a place prepared for building a house, hence, a resting place?) + bestow / bearing / bringing + work + (sta = stam = sam = be disturbed? / collection / assemblage?) + tathA = thus/hence/and?
ete pUrNAvatArAshca hyanye jIvAMshakAnvitAH = ete + pUrNa + avatAra + ash + ca + hya + anye + jIva + aMshaka + anvitAH = approaching + entire / whole + appearance + penetrate + also + previous division + other / different + individual + of part + connected to / linked to
avatArANyanekAni hyajasya paramAtmanaH = avatAra + aNya + ekAni + hya + jasya + parama + atmanaH = appearance + of other + of the single + previous division + (ja + asya = born + end?) or (jas + ya + exhaust/expire / weaken? (disintegrate?) + that/which) + primary + nature’s
jIvAnAM karmaphalado graharupI janArdanaH = jIva + anAM + karma + phalado + graha + rupI + janArdanaH = individual + certainly/indeed + work + the result is + acquired + nature + (jana + ardana = generating / birth / production + moving restlessly? agitated)
daityAnAM balanAshAya devAnAM balabRddhaye = daityAnAM + bala + nAshAya + devAnAM + bala + bRddhaye = inactive indeed + power/might /force + by destruction + energy indeed + force/ might/ power + (bRh = expand/increase/strong/great + addhA? = in this way / indeed)
dharmasaMstApanArthAya grahAjjAtAH shubhAH kramAt = dharma + saM + stApana + arthAya + graha + aj + jAtAH + shubhAH + kramAt = order + together + established + due to cause + acquired + propel/impel + birth/production + pleasant / growing? / agreeable / suitable + series
rAmoavatAraH sUryasya candrasya yadunAyakaH = rAmo + avatAraH + sUryasya + candrasya + yadu + nAyakaH = fixed + appearance + of the pattern + of the transformation + (yAdava = descendant from yadu – kRShNa clan, hence possible it means descended from at-rest) + chief
nRsiMho bhUmiputrasya buddhaH somasutasya ca = nRsiMho + bhUmi + putrasya + buddhaH + soma + sutasya + ca = (nR + simHa = individual + resting place?) + bhUmi + succession of + awakened / aware / expanded + (extract from soma) (of the moon) – extracted from transformation + suta = extracted/impelled/urged + also / and
vAmano vibudhejyasya bhArgavo bhArgavasya ca = vA + mano + vibudhe + jyasya(jya + asya) + bhArgavo + bhArgasya + ca = that thought + awakened/expanded + by control + first thought + from that first thought + also / and
kUrmo bhAskaraputrasya saiMhikeyasya sUkaraH = kUrmo + bhAskara + putrasya + saiMhike + yasya + sU + karaH = (kUrma = tortise? but say it is an alternate form for karma = work done?) + shine / light (radiate?) + of successive + (lion like or like siMha = like a resting place?) + (of the) (yasya = to be endeavoured (hence seek? sought?)) + (pleasant) (bring forth / generate?) + work
ketormInAvatArashca ye cAnye teapi kheTajAH = keto + mIna + avatAra + ash + ca + ye + ca + anye + te + api + kheTa + jAH = the intention + (mInA = a stick) + appearance + penetration + and + these(yA = attain?/proceed) + and + others + who + also + moving in air? / flying? (deteriorate / disintegrate?) + is born/produced
parAtmAMshoadhiko yeShu te sarve khecarAbhidhaH = para + atma + amsho + adhiko + ye + eShu + te + sarve + khe + cara + abhidhaH = remote /other + nature + part + subsequent / later + these (yA = attain?) + seeking + that + every / all + gaps + moving + in the surrounding
jIvAMshohyadhiko yeShu jIvAste cai prakIrtitaH = jIva + aMsho + hya + adhiko + yA + eShu + jIva + aste + ca + iva? + prakIrtitaH = individual + parts + previous division + subsequent + attain/proceed + seeking + individual + by ending(asta) + (and + these) (cai = caita = belonging to thought / imagine? / mental) + named / called / revealed / announced / proclaimed
sUryAdibho grahebhyashca paramAtmAMshaniHsRtAH = sUrya + dibho + grahe + abhya + ash + ca + param + atma + aMsha + niH + sRtAH = (pattern + (dibha = to order / to direct?)) (sUrya + Adi + bho = pattern + first + becomes) + acquiring + to advance against (interference) + penetration + and + primary + nature + part + (ni = within / in / down / back) + going / moving / running(flowing?)
rAmakRShNAdayaH sarva hyavatArA bhavanti cai = rAma + kRShNa + adayaH + sarva + hya + avatAra + bhavanti + (ca + iva) (cai = caita?) = fixed + at-rest + unrelenting + all / every + previous division + appearance + exists + caitta = belonging to thoughts/mental
tatriva te vilIyante punaH kAryottara sadA = tatra + iva + te + vilI + yante + punaH + kArya + uttara + sadA = thence / then + these + which + dissolve/ conceal oneself? disappear? + limit/restraint(yantR)/fixing / establishing + again / repeat + working + in the forward + always
jIvAMshniHsRtAsteShAM tebhyo jAtA narAdayaH = jIva + aMsha + niH + sRta + asta + eShAM + te + abhyo + jAtA + nara + adayaH = individual + part + within/in + flowing/moving + ending + seeking + their + interference + produced + individual + unrelenting
teapi tatraiva lIyante teavyakte samayanti hi = te + api + tatra + iva + lIyante + te + avyakte + sama + yanti + hi = these + then + there these + (adhere / stick(lIyate?)) (lI = to adhere + yante = established) + they + unmanifested + equal / harmonious + establish + surely/because
idaM te kathitaM vipra sarvaM yasmin bhavediti = idaM + te + kathitaM + vipra + sarvaM + yasmin + bhaved + iti = this + with + (told / relate) – rendered + agitation / stirred + entire + (yasmat = from which) + exists + these
bhUtAnyapi bhaviShyanti tattajjAtanti tadvidaH = bhUta + anya + api + bhaviShya + yanti + (tat + tajja + atanti) + tad + vidaH = that which has become + others + and / also / thus + that which will come to pass (future?) + established + (that + propel / impel + produced + at the end) (tat + tajja + tanti? = that + instantaneous + expansion/extension) + (that + knowledge / discovery) (tad + dvidaH = that + double?)
vinA tajjyaitiShaM nAnyo jnAtuM shaknoti karhicit = vinA + tajjya + iti + eShaM + na + anyo + jnAtuM + shaknoti + karhicit = without / except / besides + (tajja + ya = instantaneous + obtain/attain) + these + seeking + not + other + is known + is able / is possible / has the capability? + sometimes / ocassionally (karhi + cit = at no time / not ever / at any time + awareness)
tatmAdavashyamadhyeyaM brAhmaNeshca visheShataH = tat + mAda + vashya + madhyeyaM + brahman + esha + ca + viSheshataH = that + exhilaration (spark? hence impulse) + subdued / tamed (controlled) + in the middle / amidst / intemediatary + truth + seeking + and + especially / particularly / according to the difference of?
yo naraH shAstramajnAtvA jyautiShaM khalu nindati = yo + naraH + shAstra + ma + jnAtvA + jyautiShaM + khalu + nindati = that + individual + order / command / percept / rule + knowledge + in knowing + (jyA + eti + eSham = control + approach + seeking) + indeed / further / moreover + surpass? (revile? abuse / blame?)
rauravaM narakaM bhuktvA cAndhatvaM cAnyajanmani = rauravaM + narakaM + bhuktvA + cAndhatvaM + ca + anya + janmanti = unsteady / formidable / terrible + (a place of daitya – hence an inactive place?) + performance + (ca + andha + tvaM = and + blind / dark + others) + and + other + birth / production / existence / nature
Read more on this topic in my upcoming book