The धर्म ecosystem is elaborate and there are lots of ideas or word ecosystem contained within itself. How does then a person remember all these ideas in order to anchor their existence to a life of धर्म? The ancient पुराण and इतिहास literature has various श्लोक contained within them where the ideas of धर्म are linked to numbers. A few interesting such references that I have come across in my limited reading are put together in this blog. I trust the readers to enjoy these references as much as I enjoyed coming across these ideas.
Numbers and ideas of परमात्मा within the individual (श्रीमद्भागवतम्)
In the 10th स्कन्द of the श्रीमद्भागवतम्, there is a स्तुति addressed by ब्रह्मा to महाविष्णु along with नारद and attendants consisting of गंधर्व and देवता as follows:
सत्यव्रतं सत्यपरं त्रिसत्यं सत्यस्य योनिं निहितं च सत्ये। सत्यस्य सत्यमृत सत्यनेत्रं सत्यात्मकं त्वां शरणं प्रपन्ना:।।
Your व्रतं (Will) is सत्य, Your formation is from सत्य, you remain as सत्य in three phases of time (viz before उत्पत्ति of जगत्, during स्थिति and after प्रलय), You are the womb of सत्य and You are fully established in सत्य. All that is visible as सत्य within पञ्चभूत is derived from You only and You are established within all of them as an अन्तर्यामी (in-dweller). सत्य and समदर्शन form Your eyes. Your स्वरूप itself is सत्य and may You offer शरण to us.
एकायनोsसौ द्विफलस्त्रिमूलश्चतूरस: पञ्चविधः षडात्मा। सप्तत्वगष्टविटपो नवाक्षो दशच्छदी द्विखगो ह्यादिवृक्षः।।
Life is like
one mighty tree rooted in प्रकृति,
सुख & दुःख are its two फल,
its three roots are त्रिगुणम्,
धर्म, अर्थ, काम & मोक्ष are its four saps,
पञ्चप्राण are its five extensions,
six waves that toss all living beings – hunger, thirst, दुःख, राग, जरा (old age) and मृत्यु (death),
seven धातु are its skin,
eight aspects पञ्चभूत with मन, बुद्धि & अहंकार are its branches
nine crevices are the nine doors in the body referred to as नवद्वार (two nostrils, two earlobes, two eyes, one mouth, one genital and one anus) and
ten leaves (namely पञ्च कर्मेन्द्रिय & पञ्च ज्ञानेन्द्रिय).
On top of this tree are perched two birds (जीव & ईश्वर)
अष्टावक्र and बन्दी (types of यज्ञ)
In the वनपर्व, there is an unusual competition between अष्टावक्र and बन्दी in the court of जनक. अष्टावक्र’s father was defeated by बन्दी in a debate and अष्टावक्र reaches the court of जनक to debate with बन्दी and thereby avenge his father’s defeat. And the debate takes the form of a competition where each party is meant to put together a श्लोक in an agreed format by taking ideas within the शास्त्र and associate these with numbers. The debate went on till both sides were able to construct complete श्लोक but when बन्दी was to construct a श्लोक to relate ideas linked with the number thirteen, he was unable to do so fully. Some of the ideas here require much more detailed commentaries on what each of these words stands for – what is however given below is a simple version and readers may explore detailed meanings as a part of their own journey.
One (from बन्दी) – The one अग्नि blazes in various forms, the one सूर्य shines and lights up life on पृथ्वी, the one इंद्र defeats all enemies in a war, the one यम is the sole स्वामी of all पितॄ.
Two (from अष्टावक्र) – अग्नि and इंद्र are the two friends who always move together, नारद and पर्वत are the two देवर्षि who always move together, the अश्विनीकुमार are two, the wheels of a रथ are two only and विधाता has also ordained two viz wife and husband to live together.
Three (from बन्दी) – The entire प्रजा is born as a result of their कर्म into three kinds – देवता, मनुष्य and a third type (not sure what this one means), the वाजपेय यज्ञ is supervised by three वेद joint – ऋक्, साम and यजु, the अर्धवायु supervise or oversee यज्ञ at three times (morning, noon and evening), there are three लोक (स्वर्ग, मृत्यु and नरक), and योगी have talked about three kinds of divine lights (सूर्य, चंद्र and अग्नि).
Four (from अष्टावक्र) – There are four आश्रम for the ब्राह्मण (ब्रह्मचर्य, गृहस्थ, वानप्रस्थ and सन्यास), there are four वर्ण (ब्राह्मण, क्षत्रिय, वैश्य and शूद्र) who perform यज्ञ, there are four directions (पूर्व, दक्षिण, पश्चिम & उत्तर), there are four letters only (ह्रस्व, दीर्घ, प्लुत & हल्), four types of sound (परा, पश्यन्ति, मध्यमा & वैखरी) and four are the legs of a cow.
Five (from बन्दी) – Five are types of अग्नि (maintained at home viz गार्हपत्य, दक्षिणाग्नि, आहवनीय, सभ्य and आवसथ्य), each पंक्ति छन्द has 8-8 अक्षर made of five पाद), there are five types of यज्ञ (देव, पितृ, ऋषि, मनुष्य and भूत), the number of इन्द्रिय is five, वेद talks about five locks on the head of अप्सरा and in this लोक, there is place that is famous for having five rivers (विपाशा, (व्यास), इरावती (रावी), वितस्ता (झेलम), चन्द्रभागा (चिनाव) & शतद्रू (शतलज)).
Six (from अष्टावक्र) – Six cows are paid as दक्षिणा on establishing of अग्नि in an यज्ञ, six are the seasons belonging to the wheel of time in a year (वसन्त, ग्रीष्म, वर्षा, शरद्, हमन्त & शिशिर), there are six ज्ञानेन्द्रिय including मन, six are in the number of कृत्तिका and within the वेद, there are six kinds of साद्यस्क यज्ञ.
Seven (from बन्दी) – Seven is the number of domesticated पशु (cow, buffalo, sheep, goat, donkey, horse and dog), seven is the number of wild animals (lion, tiger, monkey, elephant, bear, wolf and मृग – मृग is a common expression for deer, rabbit, fox and jackal), seven is the number of छन्द in which वेद is expressed during various यज्ञ (गायत्री, उष्णिक्, अनुष्टुप्, बृहति, पंक्ति, त्रिष्टुप & जगती), seven is the number expressed for सप्तर्षि (मरीचि, अङ्गीरस, अत्रि, पुलस्त्यः, पुलह, क्रतु & वसिष्ठ), seven are the ingredients used during a पूजा (गन्ध, पुष्प, धूप, दीप, नैवेद्य, आचमन & ताम्बूलं) and seven are the strings used in a वीणा.
Eight (from अष्टावक्र) – Eight are the strings used in a balance to hold bags, the animal शरभ that is capable of killing lions has eight legs, among the देवता, the number of वसु are eight (धर, ध्रुव, सोम, अह, अनिल, अनल, प्रत्यूष & प्रभास) and eight are the angles of a YUPA in a यज्ञ.
Nine (from बन्दी) – In a पितृयज्ञ, nine मंत्र are chanted while lighting up the समिधा, in any सृष्टि (creation or projection of the universe), there are nine ingredients or aspects which come together (पुरुष, प्रकृति, महत्तत्व, अहंकार and five तन्मात्रा), in the बृहति छन्द, nine letters are used in each line and there are only nine numbers and their combination that are used for any calculations in mathematics (numbers 1 to 9).
Ten (from अष्टावक्र) – there are ten directions or cardinal points, ten times hundred makes a thousand, ten are the number of months of a woman’s conception, ten are the ones who criticize ज्ञान (रोगी, दरिद्र, शोकार्त, राजदण्डित, शठ meaning cunning or deceitful person, खल meaning vile or cruel person, one who is unable to engage in any वृत्ति or occupation, उन्मत्त meaning insane/ maniacal or demented person, ईर्ष्यापरायण meaning one who is jealous & कामी meaning one who is materialistic), human life goes through ten states (गर्भवास, जन्म, बाल्य, कौमार, पौगण्ड, कैशोर, यौवन, प्रौढ, वार्धक्य & मृत्यु) and lastly, there are ten kinds of persons who should always be respected/ worshipped (अध्यापक, पिता, ज्येष्ठ meaning one who is elderly in age, भ्राता, राजा, मामा (मातुल), श्वशुर viz father-in-law, नाना (पितामह), दादी (मातामह) & पितृव्य (चाचा)).
Eleven (from बन्दी) – for all जीव having life, there are eleven विषय (viz five विषय of ज्ञानेन्द्रिय, five विषय of कर्मेन्द्रिय and one of मन), before any यज्ञ, the number of यूप installed are eleven, all living beings have eleven विकार or states of being (काम – क्रोध, लोभ – मोह, मद – मत्सर, हर्ष – शोक, राग – द्वेष & अहंकार) and lastly, the number of रुद्र are also eleven (मृगव्याध, सर्प, निर्ऋति, अजैकपाद, अहिर्बुध्न्यः, पिनाकी, दहन, ईश्वर, कपाली, स्थाणु & भव).
Twelve (from अष्टावक्र) – there are twelve months in a year, every पाद of जगती छन्द has twelve अक्षर, a यज्ञ that is प्रकृत is undertaken for twelve days and people with ज्ञान refer to presence of twelve आदित्य (धाता, मित्र, अर्यमा, इंद्र, वरुण, अंश, भग, विवस्वान्, पूषा, सविता, त्वष्टा & विष्णु).
Thirteen (from बन्दी) – the त्रयोदशी तिथि (viz thirteenth day of the lunar calendar) is said to be most auspicious and thirteen islands exist on the Earth.
बन्दी stopped at this stage and could not complete the श्लोक. अष्टावक्र then stepped in and added the other half of the श्लोक by stating that a दानव named केशी fought with विष्णु for thirteen days and that there are special छन्द within वेद named as अतिशब्द-विशिष्ट छन्द where each पाद of such छन्द have thirteen+ अक्षर.
Since बन्दी could not complete the श्लोक, he lost, and the debate was won by अष्टावक्र. The story obviously continues, and readers may go over to the महाभारत to know more on the story. But the ideas related to numbers stops here.
State of mind to be adopted by a king/ leader (Vidura Neeti)
एकया द्वे विनिश्चित्य त्रींश्चतुर्भिर्वशे कुरु । पञ्च जित्वा विदित्वा षट्सप्त हित्वा सुखी भव ॥ ४३॥
Discriminating the two (what is to be done and what is not to be done)
by means of the one (the बुद्धि),
bring under one’s control, the three (friend, enemy and the neutral person)
by means of four (the four means of success against an enemy – साम – reconciliation or negotiation; दाम – bribery; भेद – sowing dissensions and दण्ड – punishment), and also
conquering the five (senses of perception viz ज्ञानेन्द्रिय) and
knowing the six (six expedients to be used in foreign politics – सन्धि विग्रह, यान, आसन्, द्वैधिभाव & सम्श्रय) and
abstaining from the seven (sex, gambling, hunting, intoxicants, harsh speech, harsh punishment and amassing wealth using unjust means),
be happy.
Wisdom for a king/ leader conveyed using the number ONE
एकं विषरसो हन्ति शस्त्रेणैकश्च वध्यते । सराष्ट्रं स प्रजं हन्ति राजानं मन्त्रविस्रवः ॥ ४४॥
Poison slays but one person, and a weapon also but one; wicked advice, however, destroys an entire kingdom with king and subjects.
एकः स्वादु न भुञ्जीत एकश्चार्थान्न चिन्तयेत् । एको न गच्छेदध्वानं नैकः सुप्तेषु जागृयात् ॥ ४५॥
Alone one should not partake of any tasty food item, nor alone reflect on concerns of wealth generation, nor alone go upon a journey, nor alone remain awake among sleeping companions.
एकमेवाद्वितीयं तद्यद्राजन्नावबुध्यसे । सत्यं स्वर्गस्य सोपानं पारावारस्य नौरिव ॥ ४६॥
That Being who is One without a second, and whom, O king, you have not been able to comprehend, is self of सत्य, and the way to स्वर्ग, even like a boat in the ocean.
एकः क्षमावतां दोषो द्वितीयो नोपलभ्यते । यदेनं क्षमया युक्तमशक्तं मन्यते जनः ॥ ४७॥
सोऽस्य दोषो न मन्तव्यः क्षमा हि परमं बलम् । क्षमा गुणो ह्यशक्तानां शक्तानां भूषणं तथा ॥- ॥
क्षमा वशीकृतिर्लोके क्षमया किं न साध्यते । शान्तिशङ्खः करे यस्य किं करिष्यति दुर्जनः ॥- ॥
अतृणे पतितो वह्निः स्वयमेवोपशाम्यति । अक्षमावान्परं दोषैरात्मान्ं चैव योजयेत् ॥- ॥
There is one only defect in persons who indulge in acts of क्षमा, and not another; that defect is that people take a forgiving person to be weak. That defect, however, should not be taken into consideration, for क्षमा is a great power. क्षमा is a गुण of the weak and an आभूषणं of the strong. क्षमा subdues (all) in this world; what is there that क्षमा cannot achieve? What can a wicked person do unto him who carries the sword of क्षमा in his hand? Fire falling on a grassless ground is extinguished of itself. And unforgiving individual defiles himself with many दोष.
एको धर्मः परं श्रेयः क्षमैका शान्तिरुत्तमा । विद्यैका परमा दृष्टिरहिंसैका सुखावहा ॥ ४८॥
धर्म is the one highest good; and क्षमा is the one supreme शान्ति; विद्या is one supreme दृष्टि; and अहिंसा, one sole सुख.
Wisdom for a king/ leader conveyed using the number TWO
द्वाविमौ ग्रसते भूमिः सर्पो बिलशयानिव । राजानं चाविरोद्धारं ब्राह्मणं चाप्रवासिनम् ॥ ४९॥
Even as a serpent devours animals living in holes, the earth devours these two, viz., a राजा who is incompetent to fight, and a ब्राह्मण who does not travel to holy places.
द्वे कर्मणी नरः कुर्वन्नस्मिँल्लोके विरोचते । अब्रुवन्परुषं किं चिदसतो नार्थयंस्तथा ॥ ५०॥
A man may attain renown in this world by doing two things, viz., by refraining from harsh speech, and by disregarding those that are wicked.
द्वाविमौ पुरुषव्याघ्र परप्रत्यय कारिणौ । स्त्रियः कामित कामिन्यो लोकः पूजित पूजकः ॥ ५१॥
O पुरुषव्याघ्र! these two have not a will of their own, viz., those women who covet men simply because the latter are coveted by other women, and that person who adores another simply because the latter is adored by others.
द्वाविमौ कण्टकौ तीक्ष्णौ शरीरपरिशोषणौ । यश्चाधनः कामयते यश्च कुप्यत्यनीश्वरः ॥ ५२॥
These two are like sharp thorns afflicting the body, viz., the desires of a poor man, and the anger of the impotent.
द्वावेव न विराजेते विपरीतेन कर्मणा । गृहस्थश्च निरारम्भः कार्यवांश्चैव भिक्षुकः ॥- ॥
These two persons never shine because of their incompatible acts, viz., a गृहस्थ without exertion, and a भिक्षुक busied in schemes.
द्वाविमौ पुरुषौ राजन्स्वर्गस्य परि तिष्ठतः । प्रभुश्च क्षमया युक्तो दरिद्रश्च प्रदानवान् ॥ ५३॥
These two, O king, live (as it were) in a region higher than स्वर्ग itself, viz., a man of power endued with क्षमा, and दरिद्र who is charitable.
न्यायागतस्य द्रव्यस्य बोद्धव्यौ द्वावतिक्रमौ । अपात्रे प्रतिपत्तिश्च पात्रे चाप्रतिपादनम् ॥ ५४॥
Of things honestly got, these two must be looked upon as misuse, viz., making gifts to the unworthy and refusing the worthy.
द्वावम्भसि निवेष्टव्यौ गले बद्ध्वा दृढं शिलाम् । धनवन्तमदातारं दरिद्रं चातपस्विनम् ॥- ॥
These two should be thrown into the water, tightly binding weights to their necks, viz., a wealthy man that does not give away, and a poor man who does not have patience to bear difficult times.
द्वाविमौ पुरुषव्याघ्र सुर्यमण्डलभेदिनौ । परिव्राड्योगयुक्तश्च रणे चाभिमुखो हतः ॥- ॥
These two, O पुरुषव्याघ्र! can pierce the orb itself of the sun, viz., a सन्यासी accomplished in योग, and a योद्धा who has fallen after participating in an open fight.
Wisdom for a king/ leader conveyed using the number THREE
त्रयो न्याया मनुष्याणां श्रूयन्ते भरतर्षभ । कनीयान्मध्यमः श्रेष्ठ इति वेदविदो विदुः ॥ ५५॥
त्रिविधाः पुरुषा राजन्नुत्तमाधममध्यमाः । नियोजयेद्यथावत्तांस्त्रिविधेष्वेव कर्मसु ॥ ५६॥
O भरतर्षभ! persons versed in the वेद have said that men’s means are good, middling, and bad. Men also, O king, are good, indifferent, and bad. They should, therefore, be respectively employed in that kind of work for which they may be fit.
त्रय एवाधना राजन्भार्या दासस्तथा सुतः । यत्ते समधिगच्छन्ति यस्य ते तस्य तद्धनम् ॥ ५७॥
These three, O king, cannot have wealth of their own, viz., the wife, the slave, and the son, and whatever may be earned by them would be his to whom they belong.
हरणं च परस्वानां परदाराभिमर्शनम् । सुहृदश्च परित्यागस्त्रयो दोषा क्षयावहः ॥- ॥
Great fear springs from these three crimes, viz., theft of other’s property, outrage on other’s wives, and breach with friend.
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥- ॥
These three, besides, being destructive to one’s own self, are the gates of नरक, viz., काम, क्रोध, and लोभ. Therefore, everyone should renounce them.
वरप्रदानं राज्यां च पुत्रजन्म च भारत । शत्रोश्च मोक्षणं कृच्छ्रात्त्रीणि चैकं च तत्समम् ॥- ॥
Verily, O भारत! liberating an enemy from distress, alone amounts, in point of पुण्य, to these three taken together, viz., conferring a वर, acquiring a राज्य, and obtaining a son.
भक्तं च बजमानं च तवास्मीति वादिनम् । त्रीनेतान् शरणं प्राप्तान्विषमेऽपि न सन्त्यजेत् ॥- ॥
These three should never be forsaken even in imminent danger, viz., a follower, one who
seeks protection, saying “I am yours” and lastly one who has come to your home.
Wisdom for a king/ leader conveyed using the number FOUR
चत्वारि राज्ञा तु महाबलेन वर्ज्यान्याहुः पण्डितस्तानि विद्यात् ।
अल्पप्रज्ञैः सह मन्त्रं न कुर्यान् न दीर्घसूत्रैरलसैश्चारणैश्च ॥ ५८॥
Learned men have declared that a king, although powerful, should never consult with these four, viz., men of limited wisdom, men that are procrastinating, men that are lazy, and men that are flatterers.
चत्वारि ते तात गृहे वसन्तु श्रियाभिजुष्टस्य गृहस्थ धर्मे ।
वृद्धो ज्ञातिरवसन्नः कुलीनः सखा दरिद्रो भगिनी चानपत्या ॥ ५९॥
O sire, crowned with prosperity and leading the life of a गृहस्थ, let these four stay with you, viz., old family relatives, well-born persons fallen into adversity, poor friends, and child-less sisters.
चत्वार्याह महाराज सद्यस्कानि बृहस्पतिः । पृच्छते त्रिदशेन्द्राय तानीमानि निबोध मे ॥ ६०॥
देवतानां च सङ्कल्पमनुभावं च धीमताम् । विनयं कृतविद्यानां विनाशं पापकर्मणाम् ॥ ६१॥
On being asked by बृहस्पति, O mighty king declared four things capable of fructifying or occurring within a single day, viz., the सङ्कल्प of the देवता, the power/ greatness of wise persons, the विनयं of learned men, and the destruction of those who do पापकर्म.
चत्वारि कर्माण्यभयङ्कराणि भयं प्रयच्छन्त्ययथाकृतानि ।
मानाग्निहोत्रं उत मानमौनं मानेनाधीतमुत मानयज्ञः ॥- ॥
These four that are calculated to remove fear, bring on fear when they are improperly performed, viz., the अग्निहोत्रं, the व्रत of मौनं, study, and यज्ञ (in general) (performed in the spirit of self-conceit).
Wisdom for a king/ leader conveyed using the number FIVE
पञ्चाग्नयो मनुष्येण परिचर्याः प्रयत्नतः । पिता माताग्निरात्मा च गुरुश्च भरतर्षभ ॥ ६२॥
O भरतर्षभ! these five अग्नि, should be worshipped with regard by a person, viz., father, mother, अग्नि (proper), आत्मा and गुरु.
पञ्चैव पूजयँल्लोके यशः प्राप्नोति केवलम् । देवान्पितॄन्मनुष्यांश्च भिक्षूनतिथिपञ्चमान् ॥ ६३॥
By serving these five, men attain great fame in this world, viz., the देवता, the पितृ, मनुष्य, भिक्षू (beggars), and अतिथि (guests).
पञ्च त्वानुगमिष्यन्ति यत्र यत्र गमिष्यसि । मित्राण्यमित्रा मध्यस्था उपजीव्योपजीविनः ॥ ६४॥
Wherever you go, these five – friends, enemies, neutral persons, those who offer protection and those who take protection in you – will follow you.
पञ्चेन्द्रियस्य मर्त्यस्य छिद्रं चेदेकमिन्द्रियम् । ततोऽस्य स्रवति प्रज्ञा दृतेः पादादिवोदकम् ॥ ६५॥
Of the five senses beholding to man, if one springs a leak, then from that single hole runs out all his wisdom, even like water running out from a perforated leather vessel.
Wisdom for a king/ leader conveyed using the number SIX
षड्दोषाः पुरुषेणेह हातव्या भूतिमिच्छता । निद्रा तन्द्री भयं क्रोध आलस्यं दीर्घसूत्रता ॥ 66॥
Six evils are to be discarded by a person who longs after prosperity in this world, viz., sleep, drowsiness, fear, anger, laziness and procrastination.
षडिमान्पुरुषो जह्याद्भिन्नां नावमिवार्णवे । अप्रवक्तारमाचार्यमनधीयानमृत्विजम् ॥ 67॥
अरक्षितारं राजानं भार्यां चाप्रिय वादिनीम् । ग्रामकारं च गोपालं वनकामं च नापितम् ॥ 68॥
These six are to be abandoned by a man like a broken vessel in the ocean, viz., a teacher who does not explain the truths, an officiating priest in a यज्ञ who cannot recite the वेद, a king who is unable to protect (subjects), a wife that does not speak endearing words, a cowherd that desires to remain in the village (instead of going to the pasture fields), and a barber that wishes to go to the forest (instead of living in the village).
षडेव तु गुणाः पुंसा न हातव्याः कदाचन । सत्यं दानमनालस्यमनसूया क्षमा धृतिः ॥ 69॥
On the other hand, these six qualities are never to be shunned by a man, viz., सत्य, दान, अनालस्य (absence of laziness), अनसूया (absence of envy), क्षमा and धृति.
अर्थागमो नित्यमरोगिता च प्रिया च भार्या प्रियवादिनी च ।
वश्यश्च पुत्रोऽर्थकरी च विद्या षट् जीवलोकस्य सुखानि राजन् ॥- ॥
O King, these six contribute to the happiness of man, viz., acquisition of wealth, continued health, a loving wife, sweet-tongued wife, an obedient son and skill that would help to earn money.
षण्णामात्मनि नित्यानामैश्वर्यं योऽधिगच्छति । न स पापैः कुतोऽनर्थैर्युज्यते विजितेन्द्रियः ॥ 70॥
He who gains mastery over the six that are inherent in the human mind, that one who has conquered the senses is not tainted with पाप; how then can he be visited by calamities? (Note: the six mentioned above are काम, क्रोध, लोभ, मोह, मद and मात्सर्य)
षडिमे षट्सु जीवन्ति सप्तमो नोपलभ्यते । चोराः प्रमत्ते जीवन्ति व्याधितेषु चिकित्सकाः ॥ 71॥
प्रमदाः कामयानेषु यजमानेषु याजकाः । राजा विवदमानेषु नित्यं मूर्खेषु पण्डिताः ॥ 72॥
These six thrive always upon the six and a seventh is not had, viz., thieves – on the careless; physicians – on the sick; women – on the lustful, priests – on the performer of यज्ञ, the king – on those quarrelling, and the learned – upon them that are without it.
षडिमानि विनश्यन्ति मुहूर्तमनवेक्षणात् । गावः सेवा कृषिर्भार्या विद्या वृषलसङ्गतिः ॥- ॥
These six are destroyed if neglected for a moment, viz., cows, service, agriculture, wife, learning and wealth of a शूद्र
षडेते ह्यवमन्यन्ते नित्यं पूर्वोपकारिणम् । आचार्यं शिक्षिता शिष्याः कृतदारश्च मातरम् ॥- ॥
नारिं विगतकामस्तु कृतार्थाश्च प्रयोजकम् । नावं निस्तीर्णकान्तारा नातुराश्च चिकित्सकम् ॥- ॥
These six always forget those who have bestowed obligations upon them, viz., pupils – forget their teacher after education, married persons – their mother after marriage; lovers – forget women after gratification of their lust, successful men – those that have contributed to their success, those that have crossed the vast sea – the boat that took them across, and healthy patients – the physician after their cure.
आरोग्यमानृण्यमविप्रवासः सद्भिर्मनुष्यैः सह सम्प्रयोगः । स्वप्रत्यया वृत्तिरभीतवासः षट् जीवलोकस्य सुखानि राजन् ॥- ॥
O King, these six contribute to the happiness of men, viz., sound health, undebtedness, living at home, association with the good people, occupation in conformity with one’s own inclination (view), and living without fear.
ईर्षुर्घृणी नसन्तुष्टः क्रोधनो नित्यशङ्कितः । परभाग्योपजीवी च षडेते नित्यदुःखिताः ॥- ॥
These six are always miserable (distressed), viz., the jealous, the tender-hearted, the discontented, the irritable, the ever-suspicious and those that live upon other’s fortunes.
Wisdom for a king/ leader conveyed using the number SEVEN
सप्त दोषाः सदा राज्ञा हातव्या व्यसनोदयाः । प्रायशो यैर्विनश्यन्ति कृतमूलाश्च पार्थिवाः ॥ 73॥
स्त्रियोऽक्षा मृगया पानं वाक्पारुष्यं च पञ्चमम् । महच्च दण्डपारुष्यमर्थदूषणमेव च ॥ 74॥
These seven evils which lead to calamity should always be avoided by a king. For the most part, even steadfast देवता (or kings firmly established) come by their ruin on account of these. Women, gambling, hunting, drinking, and fifth, harshness of speech, great severity of punishment and misuse of wealth (are the above seven).
Wisdom for a king/ leader conveyed using the number EIGHT
अष्टौ पूर्वनिमित्तानि नरस्य विनशिष्यतः । ब्राह्मणान्प्रथमं द्वेष्टि ब्राह्मणैश्च विरुध्यते ॥ 75॥
ब्राह्मण स्वानि चादत्ते ब्राह्मणांश्च जिघांसति । रमते निन्दया चैषां प्रशंसां नाभिनन्दति ॥ 76॥
नैतान्स्मरति कृत्येषु याचितश्चाभ्यसूयति । एतान्दोषान्नरः प्राज्ञो बुद्ध्या बुद्ध्वा विवर्जयेत् ॥ 77॥
Eight are the previous symptoms of a man’s impending destruction, viz., hatred against ब्राह्मण, opposition to the ब्राह्मण, appropriation of ब्राह्मण property, desire to kill or do harm to ब्राह्मण, joy or delight in their censure, disapproval (sorrow) in their praise, forgetting them in ceremonies, and anger in their asking for favours. A wise man should know these evils and knowing, them, keep away from such expressions.
अष्टाविमानि हर्षस्य नव नीतानि भारत । वर्तमानानि दृश्यन्ते तान्येव सुसुखान्यपि ॥ 78॥
समागमश्च सखिभिर्महांश्चैव धनागमः । पुत्रेण च परिष्वङ्गः सन्निपातश्च मैथुने ॥ 79॥
समये च प्रियालापः स्वयूथेषु च सन्नतिः । अभिप्रेतस्य लाभश्च पूजा च जनसंसदि ॥ 80॥
O भारत! These eight are seen to exist as the cream of delight and they only are attainable here, viz., meeting with friends, acquisition of immense wealth, embrace of child, physical pleasure, sweet conversation at the proper time elevation among one’s own class, acquisition of what is wished for and respect in the assemblage of people (society).
अष्टौ गुणाः पुरुषं दीपयन्ति प्रज्ञा च कौल्यं च दमः श्रुतं च ।
पराक्रमश्चाबहुभाषिता च दानं यथाशक्ति कृतज्ञता च ॥- ॥
Eight गुण add lustre to a man, viz., प्रज्ञा (wisdom), birth in a good family, self-restraint, learning, valour, moderation in speech, दान according to one’s capability, and कृतज्ञता.
Wisdom for a king/ leader conveyed using the number NINE
नवद्वारमिदं वेश्म त्रिस्थूणं पञ्च साक्षिकम् । क्षेत्रज्ञाधिष्ठितं विद्वान्यो वेद स परः कविः ॥ 81॥
This house has nine doors, three pillars, five attendants and is presided by the आत्मा. The learned man who knows this is a great sage of wisdom.
Wisdom for a king/ leader conveyed using the number TEN
दश धर्मं न जानन्ति धृतराष्ट्र निबोध तान् । मत्तः प्रमत्त उन्मत्तः श्रान्तः क्रुद्धो बुभुक्षितः ॥ 82॥
त्वरमाणश्च भीरुश्च लुब्धः कामी च ते दश । तस्मादेतेषु भावेषु न प्रसज्जेत पण्डितः ॥ 83॥
O धृतराष्ट्र! Ten do not know what धर्म is. Know them. These ten are, the intoxicated, the inattentive, the raving, the wearied, the angry, the hungry, the hasty, the covetous, the terrified, and the lustful. Therefore a wise man should not take to these modes or conditions, (or should not be attached to these men).
Numbers in चमकम्
श्री रुद्रम् occurs in the कृष्ण यजुर्वेद तैतिरीय संहिता and has two parts – नमकम् (मंत्र ending with नाम) and चमकम् (मंत्र ending with चमे॒) with each of these divided into eleven अनुवाकाः. The interest of this blog is towards the tenth चमकम् which lists many numbers and each number ending with चमे॒. The चमकम् mentions completely the ideal of human happiness and defines in the highest degree the desires to be fulfilled without delimiting those to be asked for or to be granted. In the चमकम्, in अनुवाकाः or sections 1 to10, the devotee prays for almost everything needed for human happiness and specifies each item. But in the 11th अनुवाकाः or 11th section of चमकम्, the devotee prays for the desired things not specifically but in terms of numbers, first in terms of odd numbers from 1 to 33 and later in multiples of 4 from 4 to 48, as follows:
एका॑ च मे ति॒स्रश्च॑ मे॒ पञ्च॑ च मे स॒प्त च॑ मे॒ नव॑ च म॒ एका॑दश च मे॒ त्रयो॑दश च मे॒ पञ्च॑दश च मे स॒प्तद॑श च मे॒ नव॑दश च म॒ एक॑विग्ंशतिश्च मे॒ त्रयो॑विग्ंशतिश्च मे॒ पञ्च॑विग्ंशतिश्च मे स॒प्तविग्ं॑शतिश्च मे॒ नव॑विग्ंशतिश्च म॒ एक॑त्रिग्ंशच्च मे॒ त्रय॑स्त्रिग्ंशच्च मे॒ चत॑स्रश्च मे॒ऽष्टौ च॑ मे॒ द्वाद॑श च मे॒ षोड॑श च मे विग्ंश॒तिश्च॑ मे॒ चतु॑र्विग्ंशतिश्च मे॒ऽष्टाविग्ं॑शतिश्च मे॒ द्वात्रिग्ं॑शच्च मे॒ षट्-त्रिग्ं॑शच्च मे चत्वारि॒ग्ं॒शच्च॑ मे॒ चतु॑श्चत्वारिग्ंशच्च मेऽष्टाच॑त्वारिग्ंशच्च मे॒ वाज॑श्च प्रस॒वश्चा॑पि॒जश्च क्रतु॑श्च॒ सुव॑श्च मू॒र्धा च॒ व्यश्नि॑यश्चान्त्याय॒नश्चान्त्य॑श्च भौव॒नश्च॒ भुव॑न॒श्चाधि॑पतिश्च ॥ 11 ॥
“Let these be granted to me. One, three, five, seven, nine, eleven, thirteen, seventeen, nineteen, twenty one, twenty three, twenty five, twenty seven, twenty nine, thirty one and thirty three as also four, eight, twelve, sixteen, twenty, twenty four, twenty eight, thirty two, thirty six, forty, forty four and forty eight”.
What do these numbers mean? The following site has listed te various meanings of each word and why a भक्त is seeking these from रुद्र.
https://sites.google.com/site/mathematicsmiscellany/mathematics-in-chamakam
By the odd numbers from 1 to 33, छन्द liked by देवता are attained. By the even numbers from 4 to 48, छन्द liked by मनुष्य are attained. In order to get the love of देवता as well as मनुष्य, odd numbers and even numbers are both mentioned here. While a longer commentary will be required to explain each of these categories, the meanings attributed by the traditional scholars and pandits to each of these numbers as follows:
ODD NUMBERS:
1 = प्रकृति
3 = त्रिगुण namely सत्व, रजस् and तमस्
5 = The five महाभूत, or the five basic elements, that is, पृथ्वी , आप, अग्नि, वायु and आकाश
7 = The पञ्च ज्ञानेन्द्रिय, the मन and बुद्धि
9 = नवद्वार (two nostrils, two earlobes, two eyes, one mouth, one genital and one anus)
11 = The ten प्राण and the सुशुम्ना नाडि
13 = Thirteen देवता
15 = The नाडि or nerve centres in the human body
17 = The limbs of the human body
19 = Medicinal herbs
21 = Important vulnerable parts of the body
23 = देवता controlling serious diseases
25 = अप्सरा in स्वर्ग
27 = गंधर्व
29 = विद्युत् देवता
31 = Worlds
33 = देवता (12 आदित्य, 11 रुद्र, 8 वसु, 1 इंद्र and I प्रजापति)
MULTIPLES OF FOUR:
4 = The four ideals of human life, namely धर्म, अर्थ, काम and मोक्ष,
8 = The four वेद and the four उपवेद.
12 = Six वेदाङ्ग and six शास्त्र.
16 = ज्ञान to be obtained from भगवान्
20 = The महाभूत
24 = The number of letters in the गायत्री छन्द
28 = The number of letters in the उष्णिक् छन्द
32 = The number of letters in the अनुष्टुप् छन्द
36 = The number of letters in the बृहति छन्द
40 = The number of letters in the पंक्ति छन्द
44 = The number of letters in the त्रिष्टुप छन्द
48 = The number of letters in the जगती छन्द
According to Dr Sasidharan, these numbers represent a polymer chain of molecules that form आप or water that enables evolution of life and intelligence, and आप is nothing but the nitrogenous base pairs of the DNA. The numbers 1 to 33 represent the 33000 base pairs of mitochondrial base pairs of DNA. The numbers 4 to 48 represent the 48 million nuclear bases of DNA. The two sets of DNA bases combine to provide sustenance of human wellbeing and onward evolution of human life. When the devotee prays for the blessing of these numbers, actually he is praying for bestowing on him all these DNA bases which conduce to sustenance of human wellbeing and happiness.
ॐ तत् सत्
Other sources:
- महाभारत by ‘GITA’ GORAKHPUR PRESS
- महाभारत by MN Dutt
- Rudram by MB GIRI PUBLISHERS
- Vidura Neeti from various sources on the Internet
Adhyatma Writings 