From: akkiraju@ee.tamu.edu (Siva Kumar Akkiraju)
Subject: Mystic Symbolism -- Part 6
Organization: Texas A&M University
Date: Thu, 30 Jul 1992 04:21:37 GMT


Hi Netters,
Let us proceed with the Mystic Symbolism. 

In one of the earlier parts, we discussed little bit about Rainbow.
 Let us add color to this article by restating ``Rainbow-Principles'' in an
 allegorical form. There is beautiful indication of this principle in the form
 of Solar allegory ``Ramayana''.
 
Rainbow is also called ``The bow of Indra'' or ``Indra 
 Dhanus''. The water on the earth is raised by the Sun's rays to form as
 clouds upon which the bow is formed. The southern solstice(the sign `Cancer'
 which forms the ascendant of Rama with  Moon, the lord of the sign in the
 same place) breaks the bow for the water to come down. The furrow of the 
 flow in the fields is compared with the Virgin who is the daughter of the 
 earth and Rama marries her by breaking the bow. Based on this symbolism, can 
 we assume that Ramayana represents the ``mystery play having the whole year 
 with the upward and downward paths of water''? Could this form the two fold 
 activity of man ``coming down to matter and going up into the spirit'' through
 the Solar ritualistic activity ?

When we see Vedic Rituals, there is a ritual called ``Soma Ritual''(This is
 considered as the most ``controversial'' ritual by westerners as they could 
 not understand what it means, when they compared `this ritual' with their
 ``stupid liquor consumption'', Friday Night Ritual). In Vedas, Soma ritual 
 is allegorically described as the ritual of drinking the juice from the root
 of the plant Soma. Soma is cosmic principle of reflection. Can we assume thus
 that it is intended to supply the sap of life, Soma? Since, Moon always acts 
 as a blind to the wisdom of Soma, the King of Cosmic phenomenon, can we 
 assume that this act of consumption of Soma is a requisite for the student of
 ``Cosmic-Wisdom''?  Also, can we think that it governs the experience reflected
 of the cosmic consciousness upon the life experience of a man. ( Medicine, 
 Homeopathy and Ayurveda, proved the importance of root-juice of plant
 Soma, Ephidro Vulgaris !)

Let us now move on to Dasavataras or Ten-Incarnations of Lord Vishnu.
 They are listed in Scriptures in the following order:
 	 1)Matsya  
	 2)Kurma  
	 3)Varaha  
	 4)Narasimha  
	 5)Vaamana
	 6)Parasurama 
	 7)Ramachandra (7500-8000 B.C) 
	 8)Krishna ( 4800 B.C.)
	 9)Buddha (4620 B.C.) ( Some of the westerners speculate this around 
				600 B.C. Too close in their approximation, 
				aren't they !! ? !! )
	10)Kalki. 
 What is the importance of these Avataras? Why are they represented the way 
 they are shown? Do the Order of these Avataras process any significance ? Let 
 us concentrate little bit on this.

 1) Matsya -- As a Fish.
 2) Kurma -- As a Tortoise.
 3) Varaha -- As a Boar.
 4) Narasimha -- As a man-lion, last animal stage.
 5) Vaamana -- As a dwarf; first step towards human form.
 6) Parasurama -- As a hero, but yet imperfect man.
 7) Rama -- Physically a perfect man(Human in Nature)
 8) Krishna -- The son of Virgin Devaki(that is why he is also referred to as
	       ``Kaaneya'', manifested deity of Vishnu with his full form.
 9) Buddha -- Gautama Buddha, Siddthartha or Sankyamuni.
 10) Kalki -- A ``savior''. 

When we carefully observe, we can see a gradual evolution and transformation
 of species. (I hope readers still remember Kasyapa lineage of Part 3 of this 
 series). Beginning with a germ, fish form, into tortoise form, boar form,
 and semi-human form there after. Fifth shown is an important break through.
 Whose symbol is the dwarf-the first attempt of nature at the creation of the 
 man.  Next an imperfect man. Seventh Avatara, Rama is a perfect man, but
 in human nature, he is shown to suffer many difficulties as an ordinary man
 though he is a hero, finally. Also in Ramayana, perfected man, Rama is shown 
 to win over Parasurama, the imperfect man.  The eighth Avatara, Krishna is
 the powerful incarnation of Vishnu, where he is shown directly as God. He is
 a hero and master of conditions. Krishna, clearly, claims himself to be the
 Omnipotent in Bhagavad Geeta(this is not shown in other Avataras, though it
 is implicit). 

Let us end this part of this series with the importance of number 7. What 
 does this magic number pocess, that ancients discuss it so often ?
 In Hindu Mythology, we see
 
 1) Sapta Rishis (Seven Sages of Great Bear). (Typifying seven diluvian
    primitive races ?). Also known as Saptarshi Mandala.
 2) Sapta Lokas (The inferior and superior worlds, pathways of Rishis towards
    Moksha)
 3) Sapta Chakras(when Sahasrara Included)  (We dealt this in more than one 
    part in ``Occult Anatomy'')
 4) Sapta Puras (Seven Holy Cities)
 5) Sapta Dvipas (Seven Holy Islands)
 6) Sapta Samudras (Seven Holy Seas)
 7) Sapta Parvatas (Seven Holy Mountains)
 8) Sapta Aranyas ( Seven Deserts), (Aranya does not mean just a forest). 
 9) Sapta Vrikshas ( Seven Sacred Trees)

In Chladean Scriptures, we observe

1) Seven Gods of Vast Sky.
2) Seven Gods of Vast Earth.
3) Seven Gods of blazing spheres.
4) Seven Gods of celestial legions.
etc...

Is this Magic number used by ancient sages in the contexts, by any chance,
 representing the geographical, cosmological and anthropogenic Secrets ? 

We shall continue this series in the next part.

--siva a.k.
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