Feet and head Purusha suktam Superior means 'higher', inferior means 'lower'. The head is superior to the neck; the umbilicus is inferior to the sternum. The nose is superior to the mouth. The lungs are superior to the liver. (Anatomically explained in medicine where inferior and superior meant differently from normal conception.) Superior is toward the head, inferior toward the feet, anterior toward the front of the body, posterior toward the back of the body, medial toward the sagittal plane, and lateral away from the sagittal plane. For the limbs, proximal lies toward the trunk of the body, and distal lies away from the trunk. (science-direct) Because when one member rightly interpreted the PURUSHA SUKTHAM, an inferior rebutted thus as can feet be superior to head; ignorance is a bliss.
2 Though many a times I had written on Purusha suktham, it became again repetitive because of the foolish question. Foolish because, any head without limbs may not exist with only the HEAD. In another term a mere head is only a skull available in the burial/burning ground. Suppose the stomach as envisaged by that one as inferior to head, and starved, HEAD becomes a mere bread. Without head a body is dead so also without the body there is no survival of the head alone. And if head was so superior then GOD should have been seen in Vedas and Vedangas, not near the heart. So as described by the recalcitrant, GOD must be inferior to Brahmin and Head? Idiots think that way. *3 atya-tish-Tat- daSAngulam --* hari: om | sahasraSIrshA purushaH sahasrAkshaH sahasrapAt | sa bhUmim viSvato vrtvA | atyatishTat daSAngulam || 1 ||PS tiṣṭhati =“stay; stand; situate; exist ;dwell; lie; मन्दिष्ट यदुशने काव्ये सचाँ इन्द्रो वङ्कू वङ्कुतराधि तिष्ठति । उग्रो ययिं निरपः स्रोतसासृजद्वि शुष्णस्य दृंहिता ऐरयत्पुरः ॥ RV 1 51 11 mandiṣṭa yad uśane kāvye sacām̐ indro vaṅkū vaṅkutarādhi tiṣṭhati | ugro yayiṃ nir apaḥ srotasāsṛjad vi śuṣṇasya dṛṃhitā airayat puraḥ || “When Indra <https://www.wisdomlib.org/definition/indra#hinduism> is delighted with acceptable hymns, he ascends (his car), drawn by more and more obliquely-curving coursers; fierce, he extracts the waters from the passing (cloud) in a torrent, and has overwhelmed the extensive cities of Śuṣṇa <https://www.wisdomlib.org/definition/shushna#hinduism>.” Long ago tishtati used in RV denoting the Vedic pronouncement of Indra @ Brahmam (being all are brahmam but people name differently as mitra varuna and Indra). It means existing staying standing etc who THE GOD; where dasangulam from where? 10 inches closer to the spot which? 4 Isa-upanishad says: अनेजद् एकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् । तद्धावतोऽन्यानत्येति तिष्ठत् तस्मिन्न् अपो मातरिश्वा दधाति ॥ ४ ॥ anejad ekaṃ manaso javīyo nainaddevā āpnuvanpūrvamarṣat | taddhāvato'nyānatyeti tiṣṭhat tasminn apo mātariśvā dadhāti || 4 || tiṣṭhat—staying at one place, resting, sitting; tasmin—in that ātman or Hari; apaḥ—lit. that which protects from all side, namely, karmas; 4. He is fearless, supreme, and swifter than the mind. The Devas even know Him not fully, but He knows them all, as He is the Eternal. He staying in one place surpasses them all, though they be running. In Him, the Mātariśvan offers up all karmas of all creatures. 5 “The mind is the material <https://www.wisdomlib.org/definition/material#hinduism> part of the external world <https://www.wisdomlib.org/definition/external-world#hinduism>. It belongs to us but it does not explain who we really are, just as our house <https://www.wisdomlib.org/definition/house#hinduism> belongs to us but is not us. This may be a shocking matter to consider, but it is really something intuitively known to us. When we speak of ‘my mind’, we are defining the mind as an object which belongs to us and not as ourselves”. The mind has a material structure <https://www.wisdomlib.org/definition/structure#hinduism>; and it works as an instrument or tool. The sense organs themselves are instruments. The eye is an instrument of seeing; the ear is an instrument of hearing <https://www.wisdomlib.org/definition/hearing#hinduism> and so on. Similarly the mind that works to process sensory information <https://www.wisdomlib.org/definition/information#hinduism> is itself an instrument. The mind is the main instrument we use to function in life. It is organically related to our physical body <https://www.wisdomlib.org/definition/body#hinduism>. So the mind is also a kind of body organ. The physical body is primarily an organ of perception <https://www.wisdomlib.org/definition/perception#hinduism> and expression <https://www.wisdomlib.org/definition/expression#vedanta>. It is structured mainly by our sense the motor organs like the sound <https://www.wisdomlib.org/definition/sound#hinduism> and hands <https://www.wisdomlib.org/definition/hand#hinduism> through which we express ourselves. The mind can function apart from body consciousness as in sleep <https://www.wisdomlib.org/definition/sleeping#vedanta>, trance and after death <https://www.wisdomlib.org/definition/death#hinduism> states <https://www.wisdomlib.org/definition/state#hinduism>. The reference to mind can be found in the Vedas from the beginning. The first germ of mind can be radical in the lust <https://www.wisdomlib.org/definition/lust#hinduism> or wish. It is desire for individual pleasure. In the Ṛgvedic hymns it is said: Kāmas tad agre samavarttat ādhi manasoretaḥ prathamaṃ <https://www.wisdomlib.org/definition/prathama#hinduism> yadāsīt || >From these days the philosophers were interested in understanding <https://www.wisdomlib.org/definition/understanding#hinduism> and controlling the mental processes. Mind originates from the root <https://www.wisdomlib.org/definition/root#hinduism> ‘man’ ‘to think’ and the word ‘citta <https://www.wisdomlib.org/definition/citta#hinduism>’ is used at some places almost synonymous to mind and it has been used in this sense in the early Vedas, Brāhmaṇas and Upaniṣads <https://www.wisdomlib.org/definition/upanishad#vedanta>. It is the recording faculty <https://www.wisdomlib.org/definition/faculty#hinduism> and it receives impressions gathered by the sense organs from the outside world <https://www.wisdomlib.org/definition/world#hinduism>. It seems to be regarded to attend to all the cognitive, affective and conative processes. 7 They suggest that the Atman is sufficient to make the senses, and the mind does their functions (Kenopanishat on mind) yadi svatantraṃ manapravṛtti nivṛtti viṣaye syāt, tarhi sarvasyāniṣṭa cintanaṃ na syāt, anarthaṃ ca jānān saṅkalpayati, abhyugradukhe ca kārye vāryamāṇamapi pravartata eva manaḥ tasmādyuktaeva keneṣitamityadipraśnaḥ || [2] The sage is describing not the mind in its entirety, but its action and characters lead upto the question of all mental actions. These actions are expressed by the word ‘patati’. The same idea can be seen in the Bhagavad Gītā Arjuna asks who impels a man to commit sin. He is driven to do it forcibly, though he does not wish to do it. The question originates “impelled by what does the projected mind soar? The inconstant mind and the senses are found functioning improperly. The constant Atman realizes after having given up its attachment to the body and the senses, as well as its desires, that the wise have become immortal. The Atman cannot be known by any of the senses. The knowledge on the Brahman is realized through contemplation. The Brahman is: śrotrasya śrotraṃ manaso mano yadvāco ha vācaṃ sa u prāṇasya prāṇaḥ | cakṣuṣaścakṣuratimucya dhīrāḥpretyasmāllokādamṛtā bhavanti || [4] na tatra cakṣurgacchati na vāggacchati nomanaḥ na vijño na vijānīmo yathaitadanuśiṣyādanyadeva tadviditādatho aviditādadhi | iti śuśruma pūrveṣāṃ ye nastadvyācacakṣire || [5] “There are various sentences which declare the utter helplessness of the senses, but they did not stop there; they fell back upon the internal nature of man, they went to get the answer from their own soul, they became introspective; they gave up external nature as a failure, as nothing could be done there, as no hope, no answer, could be found; they discovered that dull, dead matter would not give them truth, and they fell back upon the shining soul of man, and there the answer was found”. 8 Brahman is followed by prāṇa, mind, the reals, the worlds, and finally the attainment of immortality: (Mundaka Upanishad) tapasācīyate brahma tataḥ annamabhijāyate, annāt prāṇo manaḥ lokāḥ satyaṃ karmasu cāmṛtam |[1] >From the fire, thousands of sparks come out. So from the indestructible puruṣa comes out varieties of ideas or beings and vanish there. This divine puruṣa is formless, omnipresent and unborn. He himself is a created being with the prāṇa, sense organs, the mind and the five vital elements. It is… yadarcitaṃ yadaṇubhyaḥ aṇu ca yasmillekānihitā lokinaśca tadedakṣaraṃ brahma sa prāṇastadu vāṅmanaḥ tadedatsatyaṃ tadamṛtaṃ tad vedavyaṃ somyaviddhi || [2] This Upaniṣad prefers to call the ultimate reality, puruṣa also as a synonym for Atman, the Self. This is denoted by this verse, divyam, meaning the divine: divyohyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ aprāṇo hyamanāḥ śubhro hyakṣarāt parataḥ paraḥ 9 It is in the mind that all the objects, cognized by the different senses as their respective objects of enjoyment, reside:{Chandogya Upanishad} prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta prāṇo hiṃkāro vākprastāvacakṣurudgīthaḥ śrotraṃ pratihāro mano nidhanaṃ parovarīyāṃsi vā etāni || [1] Again this Upaniṣad says about the importance of mind. One, who meditates on the oblation for the fathers, should sing the stotra attentively. In the third chapter, this Upaniṣad says about the importance of the worship of mind. At the northern door of the heart is posted the wind i.e., samāna-which equalizes breath. The function of this wind is to distribute the food and water to all limbs of the body. Mind is the equalizer and does this function. This mind is connected with the activity of the rains. It is the mind of the Virāt Puruṣa which has produced water and its divinity, namely Varuṇa. Therefore, one who does the upāsana of samāna becomes famous or successful or lustrous: atha yo asya daṅ suṣiḥ sa samānastanmanaḥsa parjjanya stadetat kīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimān bhavati ya evaṃ veda || [2] The second chapter of this Upaniṣad clearly justifies the importance of mind in other organ. It says: mano hiṅkāro vākaprastāvacakṣarudgīthaḥ śrotaṃ pratihāraḥ prāṇonidhanametadgāyatraṃ prāṇeṣu protam || [3] Śrī Śankara says in his Bhāṣya: manasaḥ sarvakaraṇavṛttināṃ prāthamyāt |[4] The entire Brahman can be conceived in the form of mind as well as ākāśa. These are very subtle. To conceive the mind as the Brahman is adhyātmic knowledge, while to conceive the all-pervading, upādhiless ākāśa as the Brahman is the ādhidhaivata knowledge. Now the mind as Brahman can be thought of having four feet. They are vak, prāṇa, cakṣu and śrotra. *The ākaśa as Brahma possessing these feet are illumined by agni, vāyu, āditya and diśaḥ. The mind is enabled to have the experience of smell, form [rūpa] and words. One who knows this* becomes, in each of the four ways, endowed with fame, success, and lustre of the Brahman. Śrī Śankara says: mano manute'nenetyantaḥkaraṇaṃ tadbrahma paramityupāsīteti etadātmaviṣayaṃ darśanamadhyātmam || [5] Again this Upaniṣad says that the mind is the receptacle for all the enjoyments. One who meditates on this pāda would himself become the support of all and to all the worlds after death. The discussion concerned with the manas in the context of upāsanas can be seen in the Āraṇyakas concerning the performance of the sacrifices. The wind itself is a sacrifice. And as any activity implies motion, the relation between action and the wind is that of inherence. Therefore, vāyu is both the beginning and the support of sacrifice. Of this sacrifice, in the form of vāyu, speech and mind are the two essentials, since both of them are necessarily dependent upon the movement of prāṇa and apāna. The mind is the internal organ, which is greater than speech. It is endowed with the power of thinking. It is intended to speak when what is intended to be spoken. 10 atyaṃ < atyam < atya [noun], “horse; steed.” अयम् । सः । अग्निः । यस्मिन् । सोमम् । इन्द्रः । सुतम् । दधे । जठरे । वावशानः । सहस्रिणम् । वाजम् । अत्यम् । न । सप्तिम् । ससवान् । सन् । स्तूयसे । जातवेदः ॥ ayam | saḥ | agniḥ | yasmin | somam | indraḥ | sutam | dadhe | jaṭhare | vāvaśānaḥ | sahasriṇam | vājam | atyam | na | saptim | sasavān | san | stūyase | jāta-vedaḥ R V 3 22 1 “This is that Agni in whom Indra, desirous (of the oblation), plural ced the effused Soma for (his own) belly; you are praised by us, Jātavedas, enjoying the sacrificial food of many sorts like a rapid courser (enjoying many plural asures in battle).” 11 Now if you add all , after reading in depth, Veda Vedangas say always concurrently that God is cantered near the heart below the head and the shoulder ,so inferior according to the poor mind only; but how the mind described as Brahmam can be superior to heart Brahmam? Are they different? Ten inches from any directions seated. If vysya is inferior to heart and that Brahmam is inferior to heart brahmam? On the contrary the feet are the Vayu and so many devathas, in the above Upanishad (Para9). Then the feet brahmam is inferior to top brahmam(s)? Purusha is the brahmam from his angas were the varnas arose (refer to B G Varnas are my creations). Then MY the Brahmam angas are superior and inferior as described by the narrow-minded persons? All varnas are in one whiteness of purity as varnas emanated from the pure Brahmam, if so, where is superior and inferior? The Anatomy definition of Inferior and superior, may fit in only. 12 चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३ ॥B G 4.13 cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ tasya kartāram api māṁ viddhy akartāram avyayam cātuḥ-varṇyam — the four divisions of human society; mayā — by Me; sṛṣṭam — created; guṇa — of quality; karma — and work; vibhāgaśaḥ — in terms of division; tasya — of that; kartāram — the father; api — although; mām — Me; viddhi — you may know; akartāram — as the nondoer; avyayam — unchangeable. According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable. When read carefully four varnas occur according to the Guna viz sattva, rajas and tamas gunas; and the karmas; divided or named as such; the karta is beyond all these as HE is in action in the inaction and inaction in the action. Avyayam. It renders not as from Birth anywhere as the word Jataya: etc. And who causes the Guna 1 by purva karma 2 by own deeds. And the karmas? 1 karma means work. 2 Karma also means sanjita etc karmas retained as assets; but every karma bag was the resultant of the tri gunas we chose. THUS OUR WORK GAVE THE GUNA AND CREATED OUR OWN KARMA; in short as we sow the guna we reap the karmas; and varna is stamped as the karma the work we do. Varna later interpreted as Jati was never used in any Vedas except naming the flower. 13 Subramanya Bharathi a brahmin wrote: வெள்ளை நிறத்தொரு பூனை எங்கள் வீட்டில் வளருது கண்டீர் பிள்ளைகள் பெற்றதப் பூனை அவை பேருக்கொரு நிறம் ஆகும் சாம்பல் நிறத்தொரு குட்டி, கரும் சாந்தின் நிறம் ஓரு குட்டி பாம்பின் நிறமொரு குட்டி வெள்ளை பாலின் நிறம் ஓரு குட்டி Oe kitten color is grey; one is black;another snake color; white another. எந்த நிறமிருந்தாலும் அவை யாவும் ஓரே தரம் அன்றோ இந்த நிறம் சிறிதென்றும் இஃது ஏற்றம் என்றும் சொல்லலாமோ Whatever are the colours of the cat they belong to cat family one only How can one say , this colour is inferior and the other superior? வண்ணங்கள் வேற்றுமை பட்டால் அதில் மானுடர் வேற்றுமை இல்லை எண்ணங்கள் செய்கைகள் யாவும் இங்கு யாவர்க்கும் ஒன்றென காணீர்! Variation only in color but not different as human; thoughts and the action are all the same for everyone. So varna is neither from birth nor branded as superior and inferior at all. Krishna never said so as from birth. He created the colors END. 14 English version is given in pages, 169 to 176, in volume I,Deivathin kural by Kanchi Maha periyava; as it is 14 paras I cut off many lines which may be read over as Maha Periyava never accepted Varna as Jati and Jati as we focus today as seen fron HIS words: under the heading, 'Kariyathil Bedamum Mano Bedamum,' ie., 'Division of Labour & Division of Minds'. 3. I said, 'Caste came into being, to carry out a particular set of works, & accordingly were evolved, the necessay rules and observances, for that set of people'. 'This is wrong. There is no caste for work or work for caste. Do not connect them like this. Why and how were the twigs tied in to small bundles? Who decided as to, so and so caste should do so and so type of work?' 5. In our country, where the division of labour was based on hereditary, till such a system was un-interfered with; there was, peace, happiness, satisfaction and mutual respect. Even a shoe maker was not a dis-gruntled man. (Actually one of the shoe maker was a Nayanmar, ie., a Siva Baktha, who used to do his business only after offering a pair of Pada-rakshai, to some Siva Baktha, free of cost every day!) People found more happiness in mutual trust and love, in smaller communities. Belief in religion, devotion to God and pride in having their special devotional functions, enabled them to lead a satisfied life. 6. Though devided into a number of castes and communities, in the name of God, they were united. Though each had their Kula-Deivam, there was a big temple in the village/town. Life in that village or town was cantered around the daily and periodic activities in the temple. All the people were children of that God. When the Idol of the God was kept in a huge chariot of mammoth proportions; all the people joined hands to pull that chariot. 7. 'All the twigs were not made in to one bundle; but, divided in to smaller ones of smaller bundles; and each individually and collectively tied by the cord of Devotion to God, in Varna Dharmam. 12. But, if we try to understand, the Hindu Varna Dharma, it is not meant as a Higher / Lower differentiation. But somehow, *such a wrong opinion s*eems to have formed in the minds of both, locals as well as outsiders. As already mentioned in para 11 above, gradations cannot be avoided in a world, that is relative. Money and access to power, makes all the difference, everywhere. 15 Comprehensively speaking Vedas never said bhedam as Varnas; It is as good as, a false notion among the few that IRS differentiated them as inferior and keep on jibing at it; some other jibing at the caste-based rishis and the high ordered saints under the caste cloud, using bad terms. And that minority had branded themselves as superior and tarnish others as man slaughter. However, there is no authority under our assets Vedas any impressions as they think. That it self shows them as not a varna or jati they assume to be so. Thank you K Rajaram IRS Dated 25 1 24 -- 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 on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZorDwGdbHMiz3aR2WZPhcbvK97K98bV%3DtHAiYgeBgFaMPg%40mail.gmail.com.
