Food and Thanksgiving Teachings of Gita and Bhagavatam

Photo 1: The small modern temple at Prabhas kshetra, about 5 km from Somnath temple, with Krishna lying under the tree in preparation of His return to VaikunTa. The hunter Jara hit an arrow (seen bowing to Krishna) imagining Krishnas raised foot to be a deer. I was able to get permission to take these pictures. Dear All: Today is Black Friday - the annual mad shopping rush in the USA following the Thanksgiving festivities of Thursday, November 22, 2012. Thanksgiving means a lot of cooking, cleaning, and a lot of eating, and in the American culture and popular folklore it also means meeting in-laws and relatives you do NOT want to
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meet and getting into all kinds of arguments. This year there were also articles posted that provided a guide on how to explain the Presidential election results to your in-laws and relatives (and getting into a fight)! Religion and politics are two topics best avoided they say. Anyway, as usual, my thoughts went to the Gita - and this, as you know, has NOTHING at all to do with religion. It is pure philosophy and the gift of knowledge for all mankind. In chapter 3, which is formally known as the Karma yoga chapter, we find an interesting verse that has to do with "food", the focus of the Thanksgiving festivities - and indeed all of our festivals, starting with Navarathri (actually Ganesha Chaturthi) and Diwali. The eating binge and the abdominal (area) bulge start with these festivities and too much eating. Krishna addresses this topic in the Gita. In chapter 3, verse 14, He tells Arjuna, Annaad-bhavanti bhootaani parjunyaat anna sambhavahaa l Yajnyaat bhavati parjanyO yajnyah karma samudbhavahaa ll 3.14 ll BG anna (pronounce unna) The word "annam" (pronounce unnam) here means food and annaat (with sandhi annaad) means "from food". Krishna starts out by saying that "All beings (bhootani) owe their existence and sustenance to food." annaad-bhavanti bhootani. Then He says, "Food is possible due to rains." parjunyaat anna sambhavahaa. The logic is very simple. We need rains to grow crops and without crops there is no possibility of food that we need to sustain this body. In fact, according to the Yoga sutras, the "food sheath" is the outermost sheath - annamaya kosha - that envelopes the atma. We are all in contact only with this outermost sheath, or kosha (see diagrams of the sheaths, or koshas, in the article that I recently posted on the internet, click here or use the link http://www.scribd.com/doc/113760141/Chapter13-of-Gita-Jnana-Yoga-Begins

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Krishna then tells us how rains are produced. He says, "Rain is possible due to performance of yajnas." yagnyaat bhavati pajanyO. This too is a very simple and direct statement. Yajnam refers to various sacrifices offered to propitiate the "gods". In all these sacrifices we chant various mantras and invoke various deities. In the previous verses of chapter 3, Krishna states that the performance of such yajnas were taught by Brahma (who received all the divine instructions from Bhagavan, as Krishna, this is stated in the Srimad Bhagavatam) to the progenitors of mankind - the prajapati. The first prajapati was Swambhu Manu. He and his wife Shataroopa are the Adam and Eve according to Hindu (ah! there it is, religion, actually NOT) teachings of Srimad Bhagavatam also a gift of knowledge to all mankind. After Brahma created this first couple (they came out of his body as Brahma was lying down, breathing and meditating), he told them to create progeny and populate the Universe, for that was Bhagavan's wish. The couple agreed and dutifully asked Brahma where they should make their home. There was no where they could stay and live and enter into this family life. All around there was nothing but water, water, water - the waters of the pralaya that fill the Universe at the end of each day (kalpa) of Brahma. Brahma realized the problem. He had created the first couple but there was no place to stay. The earth was immersed in the waters of the pralaya. So, as we see often in the Srimad Bhagavatam, Brahma dutifully started meditating again and asked for Bhagavan's help. Then Bhagavan appeared as Lord Varaha and lifted the earth out of the waters of the pralaya. The Tirupati-Tirumala kshetra, where we have the most renowned temple for Lord Venkateswara is actually the original abode of Varahaswamy. The Lord as Venkateswara has taken residence to take care of His devotees in this Kaliyuga, with the permission of Varahaswamy (You find this info in the Tirupati-Tirumala Devasthanam website, http://www.tirumala.org/ptv_tm_varaha.htm , see later ). There is a small temple to Varahaswamy on the north side of the temple pond (pushkariNi) that we are actually supposed to first visit before we seek the darshan of Lord Venkateswara. But with the long lines to see the Lord, this cannot be fulfilled
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unless one first visits Lord Varahaswamy and then joins the long lines. Few devotees do this, or are even aware of this important requirement of their trip to Tirupati-Tirumala. Anyway, the Lord appeared as Varaha and lifted the earth out of the waters of pralaya. Now, Swambhu and Shataroopa, had a place to stay. Then Brahma taught them how to perform yajnas. With these yajnas, Brahma said, "You will prosper and get all your material needs." This is stated briefly by Krishna in chapter 3, verse 10 which ends with "Anena prasavishyadvam esha vostu-ishTakamadhuk". The verb used here - prasavishyadam - is interesting. It is derived from "prasavam" which, as used in most Indian languages, refers to child birth. With the birth of children, we prosper and multiply. It is one of the most joyous events of life. Like that, Brahma says to the first couple you will multiply and prosper. I bless you to multiply and prosper with this would be a better translation - since a wish is being stated! Why just a "wish"? Since, it is likely that we do not follow the advice. Brahma knew about that. Repeatedly, his wishes had been thwarted before, starting with the four Sanat kumaras, who were created first (long before the first couple) and asked to create progeny. The Sanat kumaras refused. Then, according to Srimad Bhagavatam, this angered Brahma. In this angry mood, Brahma created Rudra (who reflected all that anger of Brahma) but things went awry and the various "beings" (progeny) created by Rudra were all fearsome. So Brahma himself asked Rudra to stop and he gladly did and turned to meditation and changed from Rudra to the auspicious Lord Shiva. Then Brahma tried a few other things (including the debacle of creating Saraswati, the first and most enchanting female) before hitting upon the plan to creating a male and a female to populate the universe. Thus, started the need for a place to stay, the need for food, the need for rains, and so the "formula" for the orderly functioning of the Universe is this cycle of yajna-rain-food. Krishna uses the word "cycle", or chakram, in verse 16 to describe this plan for the functioning of the Universe.

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And so it is that we perform various yajnas - like Ganapati homam (done on the first Saturday of each month at the Novi, Michigan, Venkateswara temple), Sudarshana homam (performed regularly in many homes by Sri Balaji temple, which will soon be relocating to a new facility in West Bloomfield, Michigan) and other yajnas to propitiate the "gods". Krishna states in verse 10, cited above, that these yajnas will be like "kamadhenu's milk", in other words milk (dhuk, or dhugdham) that will fulfill all your desires (ishTa kaama). In chapter 3, verse 11, Krishna describes His plan even more clearly. He says that you (i.e., Arjuna, which means we humans) should perform these yajnas and please the "gods". Notice that I have used lower case with "god" not the upper case God. The upper case refers to the Supreme Being. The lower case 'god' refers to literally 33 crores of deities (or gods), celestial beings with superior powers than we humans possess. They have been given the authority to take care of all our needs and bless us once they are propitiated and invoked by using various mantras and making offerings in the "fire". In verse 12, Krishna says that this "mutual admiration" society of humans and gods is His plan for this Universe Devaah bhaavayata anena te devaah bhaavayantu vahaa. Please the gods with this (yajna) and they will please you if you please them. Sort of like, I scratch your back and you scratch mine. If the back is itching, it is good to have someone to scratch it for us. Of course, there are ways to scratch one's back without a second party but this implies we are physically endowed to be able to use other "back scratching tools". Don't make too many assumptions. One day you will get old and may not even be able to scratch your own back and even the wife (ok, or husband!) may not be around and you might have to depend on your grandchildren who are too busy with their video games and what not. Anyway, now you get the idea ... that is what "prasavishyadvam" means ... grow, multiply, prosper, enjoy. Wife, husband, children, grandchildren, great grandchildren, and so on. And that is what Thanksgiving is all about. When the early European immigrants to the USA found this new land and decided to live here, they needed crops and were thankful to the local Indians for helping them survive a very difficult winter, the story goes. The following year they had a
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bountiful crop. And they decided to says "thanks" to the Lord. The first Thanksgiving, history says, was proclaimed by Governor Bradford of the colony of Massachusetts, where I spent my first years in this country (and am proud to say even befriended a direct descendant of Governor Bradford). The idea of giving "Thanks" is actually rooted in Vedic culture as well. Each yajna is actually an act of Thanksgiving. YajnO Yajnapatir Yajvaa YajnaagO Yajnavaahanahaa ll 104 ll Yajnabhrud-yajnakrud-yagnyee Yajnabhug-yajna-saadhanahaa l Yajnaatakrud-yajna gushyam annam annaada eva ca ll 105 ll These are verses 104 and 105, very nearly the concluding verses, of the Vishnu Sahasranamam. We do not have time to discuss this in detail now, but the process of "Yajna" is being described here (for commentaries, click here and here). Although according to the mantras we chant, we invoke various deities, He, the one Supreme Being (God, as described by Bheeshma to YuddishTiraa) is the ultimate recipient of all our offerings. Notice how all this ends with "annam annaada" - the food that we need to sustain this body and its (true) Enjoyer. But, we also owe it to ourselves to go beyond this "annamaya kosha" and discover the other koshas or sheaths - pranamaya kosha (energy), manomaya kosha (mind), vijnana maya kosha (intellect), and anandamaya kosha (Bliss). The process of "Thanksgiving" is the first step. This wonderful American tradition, which also has it roots in the Gita, is one of the most eloquent ways to recognize what Krishna is teaching us. Very sincerely V. Laxmanan November 23, 2012.

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Sri Varahaswami Temple

Sri Varahaswami Temple in Tirumala is to the north of the Sri Venkateswara Temple, on the banks of Swami Pushkarini. According to legend, Tirumala was originally Adi Varaha Kshetra (the home of Sri Adi Varaha Swami), and it was with his permission that Lord Sri Venkateswara took up residence here (see http://www.tirumala.org/ptv_tm_varaha.htm) According to the Brahma Purana, pilgrims should first offer naivedyam to Sri Adi Varaha Swami, before visiting the Sri Venkateswara Temple. According to Atri Samhita (Samurtarchanadhikara), the Varaha avatara is worshipped in three forms:

Adi Varaha Pralaya Varaha Yajna Varaha

The idol of Sri Varahaswami in Tirumala is that of Adi Varaha, as it resembles the description of the Adi Varaha murti in Vaikhanasa Agama texts.

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Discussion about Annam in the Sankhya Yoga preached to Uddhava

Dear All: In Canto 11 of the Srimad Bhagavatam, Shri Krishna instructs His cousin Uddhava, after Brahma, Shiva, all the devas, the great rishis and other celestials (the apsaras, gandharvas, etc.), come to Dwaraka and request Krishna to return to His abode in VaikunTa (Canto 11, chapter 5) . Uddhava is a witness to this and starts following Krishna closely from that point onwards. He then receives divine instructions after Krishna lies down, under a Pippala tree, in the place known as Prabhasa kshetra, in preparation of the return to VaikunTa. This is about 5 km from the famous Somnath temple (the first in the list of the Jyotirlinga kshetras) which is to the south of Dwaraka, along the sea coast of the modern state of Gujarat.

Photo 2: The Krishna vigraham with the hunter Jara bowing to Krishna on the first page is to the left of this photograph. As you can see, I managed to get special
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permission to take these pictures. The tree is interesting in that a small vigraham, which looks like the crawling baby Krishna, can be seen to growing and coming out of this tree. It is a shining black marble vigraham. I am sure, in the not too distant future, this vigraham might get detached from the tree and then there would be an even bigger temple built in the same premises (see more pictures later).

Point A on this Google map is Dwaraka and Point B is Somnath. The Prabhas kshetra, where Krishna left for His Divine Abode is very close to the famous Somnath temple. According to the Srimad Bhagavatam, with the approaching immersion of Dwaraka into the sea, Krishna advised everyone to travel to the holy Prabhas kshetra (Canto 11, chapter 6, verse 35). The story of the curse of Daksha is mentioned briefly in following verses 36 and 37 to highlight the importance of the Prabhasa kshetra. Chapters 30 and 31 of Canto 11, give the description of the final departure of both Balarama and Krishna. Krishna went along the coast, and Uddhava followed Him. Krishna rested under a Pippala tree and was hit by the arrow shot by the hunter Jara (Canto 11, chapter 30, verses 27 to 38). They say that the tree under which Krishna decided to lie down is still present and can be seen. (Indeed, I was fortunate to find this tree after making enquiries during my trip to Somnath-Dwarka in February 2011 and have some pictures of it that have been shared here.) The divine instructions that Uddhava receives are often called Uddhava Gita. Among these are short chapters which are called the Sankhya yoga (Canto 11, chapter 24), Jnana, Karma and Bhakti yoga (Canto 11, chapter 19).
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In the Sankhya yoga chapter of Uddhava Gita, we find a verse dealing with "annam", or food, the topic of the last few emails, during this Thanksgiving holiday season in the US. We find the discussion about "annam" in the Karma yoga chapter 3 of the Gita, as preached to Arjuna (chapter 3, verse 14, Annaat bhavanti bhootaani..). But the verse dealing with "annam", or food, is found in the Sankhya yoga chapter of the Gita, as preached to Uddhava. The verse is as follows. Anne praleeyate martyam annam dhaanaasu leeyate l Dhaanaa bhoomau praleeyante Bhoomir gandhe praleeyate ll 11.24.22 ll SB Krishna continues the description further in verses 23 to 29 of this chapter of Srimad Bhagavatam and in the concluding verse He says, "This is Sankhya, Esha Sankhya vidhih proktah". Srila Prabhupada's translations of these verses can be found by clicking here (see link http://srimadbhagavatam.com/11/24/22-27/en1 ) Now, what is this "Sankhya yoga"? Bhaktivedanta VedaBase: Srimad Bhagavatam 11.24.22-27 anne praliyate martyam annam dhanasu liyate dhana bhumau praliyante bhumir gandhe praliyate apsu praliyate gandha apas ca sva-gune rase liyate jyotishi raso jyoti rupe praliyate rupam vayau sa ca sparse liyate so 'pi cambare ambaram sabda-tan-matra indriyani sva-yonishu yonir vaikarike saumya liyate manasisvare sabdo bhutadim apyeti bhutadir mahati prabhuh sa liyate mahan sveshu gunesu guna-vattamah te 'vyakte sampraliyante tat kale liyate 'vyaye kalo maya-maye jive jiva atmani mayy aje atma kevala atma-stho vikalpapaya-lakshanah

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Photo 3: Another picture of the tree under which Krishna is supposed to have been resting in Prabhasa kshetram, not far from the famous Somnath temple.

Photo 4: Krishnas foot revealed in this photograph at the Prabhasa kshetra temple. The hunter Jara is facing Krishna and bowing to Him as seen in Photo 1 on the first page of this document.
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As we know, chapter 2 of the more widely read Bhagavad Gita, preached to Arjuna, which is the starting point of the instructions of Krishna to Arjuna, is also formally known as the Sankhya yoga chapter. Srila Prabhupada, in his Bhagavad Gita As It Is, calls this chapter "Contents of Gita Summarized". Krishna Himself using the term "Sankhya", for the first time, in verse 39 of chapter 2. This represents an important transition verse in the instructions to Arjuna. Krishna says, Eshaa tebhihitaa Sankhye Buddhir yoge tu imaam shruNu l Buddhyaa yukto yayaa Partha Karma-bandham prahaasyasi ll 2.39 ll BG Here "te" is the pronoun meaning you. The sentence is "te abhihitta" which means what has been told to you. The "you" of course is Arjuna. Eshaa te abhihitaa means "This which I have instructed you thus far, for your welfare". The word "hitam" means welfare, something that is told to someone for their own good, or for their own benefit. The "eshaa", or "this", refers to all of the instructions Arjuna has received in verses 11 to 38, after he surrenders unconditionally to Krishna -shishyas teham shaadhi maam tvaam prapannam - in verse 7 of chapter 2 - I am your student, instruct Me, I have surrendered to You. So, one can say that by Sankhya Yoga Krishna means all that has been taught to Arjuna in verses 11 to 38 of chapter 2. We find "Sankhya" again being mentioned in chapter 3, verse 3 (at the start of Karma yoga instructions) and also in chapter 5, verses 4 and 5, which continues the exposition of Karma yoga. As noted earlier, the first six chapters of the Gita, taken together, are also called Karma yoga by all our acaryas. So, what is Sankhya yoga and the connection to "annam" or food, and also the connection of "annam" to Karma yoga, as we find in the Gita spoken to Arjuna? We will explore this briefly now. In the Uddhava Gita verse cited above, Krishna says, "Anne praleeyate martyam" which is actually quite the opposite of "Annaat bhavanti bhootani" in the Gita spoken to Arjuna, if one pays attention to the verbs used, "praleeyate" and
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"bhavanti". The word "pralaya" means end or dissolution, like at the end of a day of Brahma, or at the end of the entire lifetime of Brahma (also called Mahapralayam). Thus, "praleeyate" means dissolving, merging, disappearing, etc. When we mix salt in water, or sugar in water, it seems to magically "disappear". That too is "praleeyate". In the Vishu Sahasranamam, when Bheeshma begins his instructions (before all the 1000 naamaas are recited), we find a verse that captures the same difference between praleeyate, or pralayam, and bhavanti. Yatah sarvaaNi bhootaani bhavantyaadi yugaagame l Yasmin ca pralayam yaanti punar eva yugakshaye ll Tasya loka pradhaanasya Jagannaathasya Bhoopate l VishNor naama sahasram may shruNu paapa-bhayaa-paham ll Here Bheeshma is concluding his introduction and tells YuddhishTira (O King, bhoopate) that he should now listen (shruNu) from him (may shruNu) the 1000 names of VishNu (second verse above, especially the second line). In the first line Bheeshma describes VishNu as the Supreme Being (loka pradhaana) and the Lord of the Universe (Jagannaatha). In the first verse above we find the words "bhavanti aadi = bhavantyaadi with sandhi" and "pralayam". It is from Him, the Lord of the Universe, that all bhootas (all beings, not just humans, both animate and inanimate beings) are created (bhavanti) in the beginning (aadi) of the yugas emerge (yugaagame). And it is into Him that they once again (punar) disappear, or dissolve, or merge, or find a final resting place (pralayam yaanti) at the end of the yugas (yugakshaye). We see the same usage in the verses dealing with "annam" in the Uddhava Gita, where Krishna says "praleeyate" and in the familiar Gita, where Krishna says "bhavanti". From "annam", or food, are all the creatures sustained, created, or nourished and grow. All beings, even trees, birds, animals etc. need food to sustain their bodies. Without food (and water, also a form of food), we will all die. For plants, water acts as the source of nourishment, along with other minerals found in the soil into which the water is poured. Hence, all of our "being", or "existence" can
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be traced to "annam". This is stated to Arjuna in chapter 3, verse 14. To Uddhava, however, Krishna says "martyam anne praleeyate" which means the "martyas" end, dissolve into, or merge into, or find their end in, food. Martya means those that die. The word mrutyu means death and martya are those that have this property called death. This world we live in is called "martya loka" since here we see all living beings exhibit this property, or behavior, called death. Plants die, animals die, humans die. All living beings die. In another sloka of Srimad Bhagavatam it is stated that a father should know from the birth of his child that he too was born some day and that a son should know from the death of his parents that he too would die some day. There are "inferences" that we can draw from practical observation. Yet we live life as if we are immortal and make all kinds of plans never thinking for a moment that nothing is guaranteed for the next day, or even the next hour, or next minute. We may not wake up when we go to sleep. This is the kindest death that one can face. So, in the Sankhya yoga instructions to Uddhava, Krishna says, "martyam anne praleeyate", which refers actually to the mortal body that we all have. In the earlier email, I had mentioned briefly the five sheaths, or koshas that the yoga sutras (and also various Upanishads) say envelope that soul, or atma. The outermost is called the annamaya kosha, or the food sheath. The other koshas are praaNamaya (energy or life breath) kosha, manomaya (mind), vijnaanamaya (intellect) kosha and anandamaya (Bliss) kosha, for a diagram click here (or use the link http://www.scribd.com/doc/113760141/Chapter-13-of-Gita-Jnana-Yoga-Begins ). We live our lives mostly in touch with this outermost kosha and unaware of the inner koshas. That is also what Krishna is telling Arjuna in chapter 2, verses 11 to 38 where the discussion is about the "indweller" in the body - the dehee - as opposed to the deham, the physical body. Krishna tells Arjuna that the "killing" that he is lamenting about is only about the body, which is destined to perish some day. There is something more that will never perish, never be destroyed, cannot be burned, cannot be wet, cannot be dried, cannot be cut by any weapon, which is permanent, which pervades all over, which is forever present (chapter 2, verse 24). Krishna is telling Arjuna he is forgetting that and is only concerned about the physical body. He is overlooking something fundamental.
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All of a sudden, Krishna has elevated the discussion of Arjuna's lament to an unimaginably high level! And, to Uddhava again, Krishna is pointing out that the mortal beings - the body sustained by food - the annamaya kosha that we are most in touch - will be destroyed, will disappear, will merge - into what? Into that same food, with that same food - martyam anne praleeyate. Krishna is referring only to the disappearance of this physical body. Then He adds, "Annam dhaanaasu leeyate". The word dhaanyam, which we are all familiar with refers to 'grains', or "food grains", as in the Mahalaksmi AshTakam stotram (dwikaalam yah paTet nityam dhana dhaanya samanvitahaa). All of this "annam" is merged into the "grain", or the "seed". It is from the seeds that we grow crops. And the seeds from which the crops are produced are thus the unmanifested form of food. The body sustained by food is merged into food. The food is merged into the seed. And Krishna continues. What happens to the seed? He says, dhaanaa bhoomau praleeyate - the seeds disappear into the earth. That is what we (or rather the farmers) do to grow the crops. What happens to the earth? Krishna says, bhoomir gandhe praleeyate. The word "gandham" refers to smell, or fragrance. The earth has the property called smell. When it rains you can smell the earth. When you come across freshly cut lawn, you can experience a smell - the smell of the earth. In the Varaha avatara (which also discussed in the recent email), the Lord as Varaha lifted the earth from the water of the pralaya - so that Swayambhu Manu and his wife Shataroopa could have a place to stay and enter into family life and create progeny, as desired by Brahma (who was carrying out the desire of Bhagavan). In the description of the Varaha avataram in Srimad Bhagavatam, there is an interesting and beautiful verse, which says that the Lord enjoyed Bhudevi, His consort, when He lifted Her and held Her on His snout - He enjoyed Her by smelling Her (Canto 3, chapter 13, verse 28, GhraaNena Pruthivyaah padaveem vijighran). And thus it is that the earth has the property called smell. We like the smell of our own bodies and can smell each other's bodies too - especially the fresh smell after a nice bath!
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So, the earth just dissolves into this "smell". What is "smell"? It is like asking what is "red"? The rose is red. What makes the rose red? The grass is green. What makes the grass green. We love the taste of fresh pure water. What gives the taste to water. We love the taste of fruits and vegetables and the food we eat. What is this property called "smell", or "taste". We see things. How does "sight" or "ability to see" come into being. We have a body, but life breath must be present in the body. Likewise, there must be "taste" in the molecules that compose water, or the molecules that compose sugar, salt, various foods etc. A chemist can take atoms of hydrogen and oxygen and react them (at some very high temperature) and produce water. But, will that water have "taste". If you remember your chemistry lessons we often are given descriptions about freshly produced gases from chemical reactions as being colorless, odorless, etc. But, when hydrogen sulfide gas is produced in the laboratory it smells - smells really bad - it smells of rotten eggs as the books say. When tow atoms of hydrogen react with one atom of oxygen to produce water - there is no smell. But when the same two atoms of hydrogen react with one atom of sulfur, the result is the smell of rotten eggs! Just think about that. How did this "smell" come to be? What is the meaning of "smell"? When we studied physics, we were taught that atoms are made of protons and neutrons and electrons, with the protons and neutrons being present in the nucleus and the electrons orbiting the nucleus. This is elementary physics. Later, advanced physics students learn what is called particle physics. Besides the three particles there are hundreds of others, like muons, tau particle, neutrinos, mesons, positrons (or anti-elections), anti-protons, and so on. These particles have properties called mass, charge, and other properties that particle physicists have named whimsically using terms like Up, Down, Top, Bottom, Charm, Color, Strangeness, etc. (see discussion of Standard Model http://en.wikipedia.org/wiki/Standard_Model and Quarks http://public.web.cern.ch/public/en/science/standardmodel-en.html). The particle that has recently made news, called the Higgs boson, is a particle so fundamental that without the presence (or proof of its existence) of this particle it would be hard to explain why we have the property called mass (or weight, which
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means the force exerted by gravity on the mass of any object, W = mg where m is mass, W is weight and g is the acceleration caused by the force of gravity, as when the body falls from a height). What Krishna is describing here about merging using the verbs leeyate, praleeyate is a similar construct about how the Universe was created. The five gross elements earth (bhu), fire (agni), water (aapa), air (vaayu), and sky (kham, or antariksham) are mentioned chapter 7, verse 4 of the Gita, as 5 of 8 components of Prakriti, or what we call nature, or the material universe. This is what physics is dealing with and the quark theory, particle theory, or Standard Model of the Universe deal with. A very elaborate theoretical model had to be constructed by physicists of the 20th century, as elementary particles like electron (discovered towards the end of the 19th century, in 1897, by Sir J. J. Thomson) were discovered by experiments (i.e., actual observations on nature). The discovery of the electron was soon followed by discoveries of other particles like protons, neutrons, neutrinos, mesons, pions, and so on, and then the quarks, and now the elusive Higgs boson. According to the teachings of The Gita and The Srimad Bhagavatam, the five gross elements are embodied with the five fundamental properties (called panca tanmantras) which go as follows. Bhu or prithvi: Gandham (smell) the earth Aapa or jala: Rasa (taste) the waters Anala or Agni: Roopa or Teja (fire or light), form, sight, seeing Vaayu: Sparsha (Air), touch Kham, or Anatariksha: Shabda (sound, hearing, speaking), the sky And just as physicists conceived forces and carriers of forces to explain gravity, electricity, magnetism, and the forces present with the nucleus of an atom, we conceive the presence of AdhishTaatru (dominating, or Lording over, or controlling) devatas (gods) associated with each of these give gross elements and five tanmatras. Thus, we have a one-to-one understanding of something that goes beyond our understanding of the material universe to how God made the Unvierse

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itself. This is what is implied by the process of progressive merging described by Krishna to Uddhava in the verses just cited. The detailed description of creation and the fundamental entities, which are called Mahat tatvaas can be found in Canto 3, chapter 5 (conversation between the sage Maithreya, who also received the same instructions as Uddhava, and Vidura, the half-brother of Pandu and DhrutaraashTra, whose feuding children the PanDavas and Kauravas fought the great Mahabharata War) and also in Canto 11, chapter 12, in the instructions to Uddhava. Uddhava asks the question about Mahat-tatvaas and how to account for them. There seem to be differences of opinion. So, adherents of different philosophies (who unfortunately often get into unnecessary acrimonious debates) should note that here Krishna tells Uddhava very plainly that different sages have their own way of accounting for these Mahat-tatvaas the basic ingredients of creation. For some the count is 28, others it is 26, or 24, others it is 17, 11, 9, and so on, and each one is acceptable (verse 25, chapter 12, Canto 11). Iti naanaa prasankhyaanam tatvaanaam rishibhi krutam l Sarvam nyaay-yam yuktimatvaad vidhushaam kim-ashobanam ll 11.12.25 ll SB

Yuktimatvaad means clever arguments. Tatvaanaam naanaa prasankhyaanam means different ways of counting, or accounting for the Mahat-tatvaas the basic ingredients of Creation that Bhagavan created (before turning over the further act of creations to Brahma). Rishbhi krutam means made by rishis, or various sages, and the acaryas who have followed from their lineage. Krishna concludes the discussion in chapter 12 by noting that different rishis have come up with their own way of accounting. He then adds, kind of humorously, sarvam nyaay-yam, everything is acceptable, everything is correct, and then says vidhushaam, these are all very wise people. Kim ashobhanam means what is unworthy, or inappropriate, or not adding shobha or glory or luster? The process of decorating or getting dressed up, especially as applied to a woman, is often called shobha or shobhanam. It also means worthy. Ashobhanam therefore means unworthy. Krishna puts an end to the arguments about the number of Mahat-tatvaas by merely acknowledging that to be clever arguments by these wise people and that He does not find anything

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objectionable with any of these arguments all are acceptable sarvam nyaay-yam, kim ashobhanam. Perhaps, adherents of different (Hindu) philosophies should take note and reexamine their argumentative manners. If Krishna is willing to accept and calls every one as being wise (while poking a needle with the remark of yuktimatvaad, clever), there is no reason for all the fruitless debates either about whose philosophy is the right one and whose count of Mahat-tatvaas is the correct one. Very sincerely V. Laxmanan November 25, 2012.

Srila Prabhupadas Translation of the verses from Uddhava Gita starting with AnnE praleeyate martyam
Canto 11: General History Chapter 24: The Philosophy of Sankhya
Bhaktivedanta VedaBase: Srimad Bhagavatam 11.24.22-27 anne praliyate martyam annam dhanasu liyate dhana bhumau praliyante bhumir gandhe praliyate apsu praliyate gandha apas ca sva-gune rase liyate jyotishi raso jyoti rupe praliyate rupam vayau sa ca sparse liyate so 'pi cambare ambaram sabda-tan-matra indriyani sva-yonishu yonir vaikarike saumya liyate manasisvare sabdo bhutadim apyeti bhutadir mahati prabhuh sa liyate mahan sveshu gunesu guna-vattamah te 'vyakte sampraliyante tat kale liyate 'vyaye kalo maya-maye jive jiva atmani mayy aje atma kevala atma-stho vikalpapaya-lakshanah

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SYNONYMS anne -- in food; praliyate -- becomes merged; martyam -- the mortal body; annam -- food; dhanasu -- within the grains; liyate -- becomes merged; dhanah -- the grains; bhumau -- in the earth; praliyante -- become merged; bhumih -- the earth; gandhe -- within fragrance; praliyate -becomes merged; apsu -- in water; praliyate -- becomes merged; gandhah -- fragrance; apah -water; ca -- and; sva-gune -- within its own quality; rase -- taste; liyate -- becomes merged; jyotishi -- within fire; rasah -- taste; jyotih -- fire; rupe -- within form; praliyate -- becomes merged; rupam -- form; vayau -- in air; sah -- it; ca -- and; sparse -- in touch; liyate -- becomes merged; sah -- it; api -- also; ca -- and; ambare -- in ether; ambaram -- ether; sabda -- in sound; tat-matre -- its corresponding subtle sensation; indriyani -- the senses; sva-yonishu -- in their sources, the demigods; yonih -- the demigods; vaikarike -- in false ego in the mode of goodness; saumya -- My dear Uddhava; liyate -- become merged; manasi -- in the mind; isvare -- which is the controller; sabdah -- sound; bhuta-adim -- in the original false ego; apyeti -- becomes merged; bhuta-adih -- false ego; mahati -- in the total material nature; prabhuh -- powerful; sah -- that; liyate -- becomes merged; mahan -- the total material nature; sveshu -- in its own; guneshu -three modes; guna-vat-tamah -- being the ultimate abode of these modes; te -- they; avyakte -- in the unmanifest form of nature; sampraliyante -- become completely merged; tat -- that; kale -- in time; liyate -- become merged; avyaye -- in the infallible; kalah -- time; maya-maye -- who is full of transcendental knowledge; jive -- in the Supreme Lord, who activates all living beings; jivah -that Lord; atmani -- in the Supreme Self; mayi -- in Me; aje -- the unborn; atma -- the original Self; kevalah -- alone; atma-sthah -- self-situated; vikalpa -- by creation; apaya -- and annihilation; lakshanah -- characterized. TRANSLATION At the time of annihilation, the mortal body of the living being becomes merged into food. Food merges into the grains, and the grains merge back into the earth. The earth merges into its subtle sensation, fragrance. Fragrance merges into water, and water further merges into its own quality, taste. That taste merges into fire, which merges into form. Form merges into touch, and touch merges into ether. Ether finally merges into the sensation of sound. The senses all merge into their own origins, the presiding demigods, and they, O gentle Uddhava, merge into the controlling mind, which itself merges into false ego in the mode of goodness. Sound becomes one with false ego in the mode of ignorance, and all-powerful false ego, the first of all the physical elements, merges into the total nature. The total material nature, the primary repository of the three basic modes, dissolves into the modes. These modes of nature then merge into the unmanifest form of nature, and that unmanifest form merges into time. Time merges into the Supreme Lord, present in the form of the omniscient Maha-purusha, the original activator of all living beings. That origin of all life merges into Me, the unborn Supreme Soul, who remains alone, established within Himself. It is from Him that all creation and annihilation are manifested. PURPORT The annihilation of the material world is the reversal of the process of creation, and ultimately everything is merged to rest within the Supreme Lord, who remains full in His absolute position. <<< >>>
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The modern Somnath temple in the state of Gujarat, India, on the west coast of India.

The sun setting in the ocean just behind the Somnath temple. The famous Jyothirlinga faces east. It was a full moon day and the moon was rising in the east at the same time.
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The full moon rising in the east, as the sun was setting in the west, above the Somnath temple. There is now a newly constructed Lakshmi-Narayana temple, the towers of which are seen here, just as one enters the Somnath temple. A few kilometers further down the same road is the Triveni Sangam and the temples of Prabhasa Kshetram. Two pilgrims are seen walking away after their visit and many others are entering the Somnath temple with some resting in the benches provided.
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Photographs of the full moon rising and then setting in the early morning hours on the same day (full moon day in February 7, 2012). The word Somnath means Lord of the Moon, with Soma being the Moon. According to the story, the deity known as the Moon was married to all of the 27 daughters of Daksha (one of the Prajapatis the progenitors of all beings). Because of the favoritism he showed towards one of the wives Rohini - the other daughters complained to Daksha who then cursed the Moon. Thus, the moon lost all its luster and shine. As a remedy for this curse, the Moon god was advised to pray to Lord Shiva and he came to this kshetram and practiced austerities for many years. Finally, Lord Shiva was pleased and He granted the boon of waxing and waning and restored the moons luster. He also accepted the crescent Moon (moon on 3rd day, triteeya, of the waxing phase while the moon is growing) as an ornament on His head. Seeing the triteeya moon is therefore considered to be very auspicious (but is actually very difficult to spot in the sky; the 4th day, Chaturthi, moon is easy to spot but should NOT be seen, due to another curse placed on Moon, this one by Ganesha. Thats a different story.) I remembered this story and decided to snap the pictures of the moon rising in the evening and setting in the early morning hours over the Holy Jyotirlinga during my visit which coincided with the full moon day.

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The full moon rising over the Somnath temple (seen here is the Lakshmi-Narayana temple located just outside the Somnath temple. We can get a darshan of Lakshmi Narayan as we enter the premises of the Somnath temple.
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The full moon setting in the early morning hours of February 7, 2012, over Somnath temple. Devotees can be seen walking into the temple for the first early morning aarthi.
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Bana-Ganga (bana means arrow) the Shiva linga on the Arabian sea shore, just behind Somnath temple from where the hunter Jara is supposed to have shot the arrow when Krishna was lying under the tree, as He prepared to return to VaikunTa. There are actually three Shiva lingas near the sea shore. This picture was taken during low tides. When there are high tides the Shivalingam is completely surrounded by the sea and appears to be performing abhishekam to Lord Shiva. The terrain there is very rocky and the rocks are very sharp and one would literally bleed to death if approaching the Shiva linga bare foot. I did NOT feel like getting close to the linga with shoes on. The flag is used to mark this linga and distinguish it from the two other lingas further up the shore.

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View of the Somnath temple from Bana-Ganga.

Gita

The Gita Mandir and the image of the footprint of Lord Krishna in the Prabhas-kshetram temple complex, being developed now as a major tourist attraction.

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The temple with the footprint of Lord Shri Krishna at Prabhas kshetram

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View of the rivers (forming the Triveni Sangam) at the Prabhas-kshetram complex. The two rivers flow into the sea a short distance away. One can feel the current of the river flow and a lovely breeze when seated along the river banks here.

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There is a misprint (rather misengraving!) in the Sanskrit sloka above in the last line.

Lokaabhiraamaam swatanum dharaNaadhyaana-mangalam l YogadhaaraNayaagneyyaa-dagdhvaa dhaamaavishat svakam ll l SS ll

The yaa, with the long vowel sound, should be used (highlighted and underlined in blue); see also the text of the same sloka on page 765 in Srimad Bhagavat Mahapuran, published by Gita Press, Gorakhpur, Part II (with Hindi translation). The words are yogadhaaraNayaa agnyyau + adaghdvaa (saptami of agni, as in the noun pati, which yields patyau for saptami singular). The yaa with long vowel is important since it changes the meaning to the exact opposite. As seen from the English translation below, the physical body of Bhagavan was NOT burned (hence, adagdhvaa) by fire. It just disappeared due to the yogic process. The significance of the long vowel here is similar to its significance in verse 11 of chapter 7 of the Gita, second line, dharmaaviruddhO kaamOsmi, where it is dharma + aviruddha, i.e., He is kaama (desires, even lust) that is unopposed, or not contrary to, dharma. I hope the temple authorities will pay attention and make this correction. See also pictures of Somnath and Prabhas Kshetram at (blog by Vishal Rathod) http://www.ghumakkar.com/2012/03/06/trip-to-somnath-somnath-places-to-visit/
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