Treasures of the Past

Welcome to the tenth issue of Treasures of the past! In this issue we shall see the concluding verses of Isavasya Upanishad and the Darsa Poornamasa yagna in Yajur Veda.

Isavasya Upanishad…

Verse 11.

vidyam cavidyam ca yas

tad vedobhayam saha

avidyaya mrtyum tirtva

vidyayamrtam asnute

Through, Vidya and Avidya  two different results are obtained. By Avidya one wins over Mrtyu and by Vidya attain immortality.

 In the perception called Avidya the phenomenal creation is understood, to be divine. This will result in appropriate knowledge of the multiplicity of forms and names, and the role of prakrti that is predominant. The forms keep changing; this change of form is called Death. By knowing that, to be the only the change of form, one surpasses death!

In the perception called Vidya the Eternal Brahman the attribute less Supreme consciousness is apprehended and the eternal nature is realized. This establishes that there is nothing to die, thereby immortality is attained!

Verse 12.

andham tamah pravisanti

ye 'sambhutim upasate

tato bhuya iva te tamo

yau sambhutyam ratah

Those who follow the path of Sambhuti, that is multiplicity and change, will enter worlds of darkness as blind, and those who follow Asambhuti that is changeless, attribute less will enter into greater darkness.

Here once again the stress is laid on the fallacy of understanding the two different concepts separately without reconciling them and arriving at a profound view.

Verse 13.

anyad evahuh sambhavad

anyad ahur asambhavat

iti susruma dhiranam

ye nas tad vicacaksire

The result is different for those who follow Sambhava or Sambhuti and those who follow the concept of Asambhava or Sasambhuti. Thus we have heard clearly from the Dhira or accomplished ones.

This verse also reinforces the message of the previous verse but adds that this is not merely a statement but an assertion of those who have experienced it.

Verse 14.

sambhutim ca vinasam ca

yas tad vedobhayam saha

vinasena mrtyum tirtva

sambhutyamrtam asnute

Sambhuti and Vinasam are two different concepts, through Vinasam death is conquered and through Sambhuti immortality is obtained.

Here again the Upanishad explains the concepts with a new term Vinasam. Sambhuti as explained above refers to creation or arising out, spring up etc. Vinasam refers to perishing, change from the form held. By understanding that everything changes one understands the concept of death and by knowing it constantly springs up and arise again, one attains immortality or perfect understanding that nothing ever dies! Permanent death is not a reality. It is important that all these activities that take place upon the manifested creation are a concept of continuous change. The base of these changes is the unmanifested eternal attribute less Brahman.

Verse 15.

hiranmayena patrena

satyasyapihitam mukham

tat tvam pusann apavrnu

satya-dharmaya drstaye

Golden hued disc covers thy face, thou art the sustainer (of the phenomenal creation), remove the hue, from my sight, let me have a look at the Eternal truth.

Here the sadak has reached the pinnacle, he apprehends the Brahman, but he is presented with a face of intense activity and change, the phenomenal creation with its multiplicity of forms and names. But he is well aware that there is yet another face the Eternal nature that supports all this and expresses his wish to apprehend that too.

Verse 16.

pusann ekarse yama surya prajapatya

vyuha rasmin samuha tejo

yat te rupam kalyanatamam tat te pasyami

yo 'sav asau purusah so 'ham asmi

Thou art surrounded by dazzling collection of rays! And thou art the lone mover, the Yama, Surya, Prajapati. I witness your tranquil face, devoid of hectic activity. Thou art the Purusha the sustainer, so am I. 

Here the sadak describes the scenario that he was presented with earlier, the intense activity, change, multiplicity that he witnessed is that dazzling rays, the indweller of lord of Death, Sun, and sustainer of all. The face that he now sees is tranquil, eternally quiet and devoid of any activity, the ever lasting bliss embodied! The sadak also asserts that he has understood that he is no different from what he has apprehended.

Srimath Bhagavat Gita verse 21 Chapter10.

adityanam aham vishnur
jyotisam ravir amsuman
maricir marutam asmi
nakshatranam aham sasi

Srimath Bhagavat Gita verse 12 Chapter11.

divi surya-sahasrasya
bhaved yugapad utthita
yadi bhah sadrsi sa syad
bhasas tasya mahatmanah

From the above two verses of Baghavat Gita it is clear that Brahman is self effulgent and the brilliance is million times more than the physical Sun!

Verse 17.

vayur anilam amrtam

athedam bhasmantam sariram

om krato smara krtam smara

krato smara krtam smara

Let ( my) vital airs enter their abode Anilam, that is Eternal Brahman, immortal. Let (my) the physical body burn to ashes.

Oh Lord! Thou art the cause of all activities, remember the deeds. Thou art the cause of all activities, remember the deeds.

Here the sadak is urging the Brahman fully aware of his identity with Brahman, asking his vital airs to merge with their abode in the subtle plane called Anilam and also ordaining his body to turn into ashes and merge with Prtivi, he asks the Eternal Brahman to recall the deeds of his life thus far, because he had dedicated all its activities to it. He has no separate ego!

Here his intention is clear that he has no vasanas or impressions of his own. So he has no rebirth due to the perpetuating impressions.

 Srimath Bhagavat Gita verse 5 Chapter8.

anta-kale ca mam eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah

Who so ever thinks of Me alone at the time of his death, he at once attains my nature. Let there be no doubt in this.

Srimath Bhagavat Gita verse 6 Chapter8.

yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah

Which ever state of being one remembers at the time of one’s death, Oh! Son of Kunti, that state of being he will attain.

Verse 18.

agne naya supatha raye asman

visvani deva vayunani vidvan

yuyodhy asmaj juhuranam eno

bhuyistham te nama uktim vidhema

Hey ! Agni Bagavan, the divine will, representing the Eternal truth, your help has rendered this progress in consciousness, thou art the great deva among gods, thou art realized! Deeds are well remembered, hence the merger with the Eternal Brahman is demanded.

HARI: OM

Yajur Veda

   Verse 7. Prajapathi brought forth the earth from the cavity (inconscience) assuming the avathara of Varaha or a boar, I bring to the yagna that earth brought forth by the boar and pray that they help in my sacrifice.

      Here the cavity mentioned in the verse will have to be understood as nonconscious or absence of consciousness.  

      The Avathara or incarnation of  Boar has a great significance. Because boar is an animal with more base instincts and

      is stated to be more attached to its surroundings, and siblings! It also has a habit of digging, so the simile is apt here.

      You might recall another verse that is a classic, in Rig Veda about which there is a famous story of a boar and

      Swan trying to find out the head and toe of Lord Siva unsuccessfully! The real purport is to bring the Divine

      Consciousness into our mortal frame, every cell that is not conscious, will have to be made conscious of the Divine!

       Verse 8. The whole manifestation is established on the physical creation and is firmed up by this gross form!  

        I bring these stone pebbles representing that physical creation for the yagna.

       This verse tells us an important aspect of creation. Though the entire creation is dynamic, the underlying firmness that

       Is established is the result of interplay of forces is mentioned here.

      Verse 9.  Earth having the colour of pure white, created by the surf of gushing waters, gold and silver

      coloured earth be brought and kept in the northern altar, those who are attracted towards them be

      led away! Thus let the yagna protect me!

        This verse is again is a very good instance of how the Veda handles examples and tries to explain concepts that are

        Psychological in nature. We all know the famous proverb that says “All that glitters is not gold!” and also a famous

        Usage that defines graft as “Silver bribe.” The verse prays that those who are rank materialists are to be led away

        From the yagna sala (venue) and only those who pursue the Eternal truth be left alone to proceed towards their

        Chosen objective.

        Verse 10. Oh! Agni! Thou art present in your full force in the form called “Asva” or horse!

        Thus you left your force in the “Asvatha” the tree! We are the people searching for you, in the tree!

        Let us live happily and let the twigs of Asvatha tree be brought to the yagna.

  This verse is yet another example of allegorical expression found in abundance in Vedic texts. Horse is known to have tremendous force and is always referred to express any, force related expressions, contextually. Just like galloping thoughts etc. Earlier we have seen that fire is said to reside in the trees or embodied in trees. Since fire god is addressed here it is said that the horse left the force of fire in the trees! Secondly trees are treated as the same species like other living beings including men, in Vedic texts. You may come across a number of references wherein the trees are taken to represent the human race. There are references where the skin is said to have the properties of earth and the hair upon it represents the flora! The Sandhyavandana mantra includes the Prokshana mantra or sprinkling of water upon oneself to purify, uttering the verses that signify the same relationship that is mentioned above.

  Verse 11.  Ho! Athi (Ficus glomerata) tree! You represent strength, which is invigorating, that which constantly grows. You also represent divinity (in the form of fire within) in this physical form! Let us be happy with your help and attain the Eternal knowledge, full of wealth. Let the twigs be brought to the yagna.

 Athi tree is supposed to be very strong and is used widely in making the images of Gods and also used to induce fire by rubbing two pieces of this wood together. This is called “Arni” You may be aware that the Lord at the Famous Kancheepuram temple of Sri Varadharaja housed inside the temple tank is made of this tree and is brought out for worship every 8 years.  

    Verse 12.  Hey! Purasa(Thespesia populnea) tree called “Parna” thou was brought from the heavens be the goddess Gayatri, and grown by none other than Soma. You have acquired the Eternal knowledge from the discussions of Devas in the heavens! So your twigs are brought here for the yagna for attaining the knowledge of the Eternal. So grant us that knowledge that is resplendent.

There is story behind this verse, once upon a time in Brahma loka great scholars were discussing the Eternal truth or     Brahman. They were discussing this under the Suparna tree! The tree was listening to the discussions and clearly understood the concept of Brahman as a result, its leaves parted slightly at its base and formed a shape of an arrow! Signifying the one pointed concentration that made it possible. So the tree was brought down to earth by Goddess Gayatri representing eternal knowledge and was planted, Lord Soma (Divine Perception) nurtured the tree! Lord Garuda is also called Suparna because of his one pointed contemplation upon God!

    Even today its leaves are used in offering ghee into the fire altar in yagnas.

     Verse 13. Hey Vahni (Ficus religiosa) tree!, Prjapathi brought your branch to initiate Agni, at the time of creation! I cut your branches and bring them for this yagna!

This tree is also known as Asvatha or Arasu in tamil. Lord Krishna declares in Bhagavat Gita that among trees he is Asvatha! This tree is popularly worshipped as Lord Narayana and you would find these trees on the river banks with an idol of Lord Ganesa beneath.

 Verse 14.  Hey Jatavedas (Agni)! When Prajapathi brought you upon earth you attained the tree that is afflicted by stunted growth! Though they could not progress now, will eventually progress later on! Thus I bring that wood for the yagna.

From this verse it may become clear that the link between the tree and a human being is subtly pointed out here.

We shall see the concluding verses of this yagna in our next issue and take up AithareyaUpanishad and Soma yagna for study in our forthcoming issues.

Treasures of the Past

Welcome to the 9^th issue of Treasures of the Past! In this issue we continue to discuss the Isavasya Upanishad that is part of the Sukla Yajur Veda. Moreover we shall begin the discussion of the primary Vedic text of yajur Veda too. So that we can appreciate that it is an esoteric representation and not a mere ritualistic compendium of songs sung by nomadic tribes as understood by the western philosophers!

We saw the first five verses of this Upanishad, now we shall see the next five.

Verse 6.

yas tu sarvani bhutany

atmany evanupasyati

sarva-bhutesu catmanam

tato na vijugupsate

To one who sees himself as the self of all beings, and all beings within himself, is devoid of aversion towards any one. He is the wise one.

Now the Upanishad starts defining the benefit of apprehending the Brahman or Eternal truth. It describes the state of mind of a yogi. By proper understanding of the concept of Brahman and making such an understanding a living reality through direct apprehension facilitated by yoga and meditation, one arrives at a point of established truth. That is the phenomenal creation is an extension of the eternal Brahman that is beyond the dualities, forms and names. It is far beyond the scope of physical organs of perception. When such an understanding is reached the Sadak gets a unified perception of whole creation and beyond. He sees himself as the self of all beings and all beings within himself. The resultant attitude will be love all without any exception. This is an empathy view of creation.

Verse 7.

yasmin sarvani bhutany

atmaivabhud vijanatah

tatra ko mohah kah soka

ekatvam anupasyatah

To one who has a unified perception and sees himself in everything and every thing within him, where is infatuation or suffering?

This verse reinforces the view point elaborated by the previous verse and goes a little further and states that to such a person there is no infatuation or suffering. These actions are emotional in nature and they loose their relevance once this understanding is abiding! Let us take an example and try to understand what the Upanishad explains. For instance if there is fire and a person happens to touch it, ordinarily he is bound to feel the heat and pain associated with the burning. But on the other hand if he has attained the perception detailed above, there will not be any difference between the fire and that which is burnt! Hence he would not react to such circumstances and fire does not burn him either. We have numerous examples of these incidents being highlighted by great puranas. From the Nrsimha purana we learn that Prahladha is subjected to a number of punishments comes out unscathed because he never distinguished between himself and his surroundings. He saw Sri Narayana in every thing. He later asserts with conviction that there is nothing around that does not possess Sri Hari inside. Prushasuktham states that all within and without are occupied by Sri Narayana. Similarly we see the resolve with which Nachiketas declined all the material gratifications offered by the Lord of Death! The story of Druva reminds us about the unflinching resolve that achieved the purpose of apprehending the Lord Sri Narayana!

Srimath Bhagavat Gita verse 30 Chapter 6.

yo mam pasyati sarvatra
sarvam ca mayi pasyati
tasyaham na pranasyami
sa ca me na pranasyati

Lord Krishna says that a person who sees himself, within every creation around and everything within himself, always stays established within Me and I am established within him. The quality of, being mutually non exclusive! This is the highest consciousness level to be attained by a yogi.

Verse 8. 

sa paryagac chukram akayam avranam

asnaviram suddham apapa-viddham

kavir manisi paribhuh svayambhur

yathatathyato 'rthan vyadadhac chasvatibhyah samabhyah

The Brahman is self existent all pervading, without body, muscles, it remains unaffected by ignorance, it is full of radiance, it is pure, it personifies the seer or an accomplished yogi, embodiment of all knowledge, it envelops all, directs its own nature to manifest and perform the manifestation as role, from time immemorial!

The verse elaborates the self existent nature of Brahman. The emphasis is on the nature of remaining attribute less yet performing the role of phenomenal creation!

Verse 9.

andham tamah pravisanti

ye 'vidyam upasate

tato bhuya iva te tamo

ya u vidyayam ratah

Those who pursue “Avidya” are like the blind proceeding towards the darkness, whereas those who pursue “Vidya” are lead to greater darkness.

This verse is the most difficult one that has prompted diverse interpretations being given to it by various scholars. We need to be more careful in analyzing the actual purport of the verse. There are two words that are used here one is “Vidya” and the other is “Avidya”. One way of interpreting it is that Vidya is knowledge and Avidya is ignorance. But you may observe that the Upanishad says those who pursue Vidya approach greater darkness! To resolve this contradiction we need to go back to the previous verses. The Upanishad talked about two different perceptions; they are at the outset seemingly opposed to each other. A perception that looks at the phenomenal worlds as different entities, but found a common chord of Self connecting every creation. The other is seeing everything within Self! These two perceptions one emphasizing the variety and the other emphasizing the underlying unity, need to be reconciled and a profound understanding of both possibilities in a unified consciousness is to be arrived at.

Avidya is a perception of a sadak and not a non initiate. He has achieved progress and perceives the divinity within himself as well as all other components of creation. He perceives God within himself as well as outside! He has missed the unity that is beneath all that pervades all and envelops all. So this condition is called Avidya. Non apprehension of unity. But during sadana or contemplation he may arrive at an all together different perception too. That is all phenomenal creation might disappear from his perception including himself and only the unified perception may be available to him. This will render his understanding being not profound. Since there is a possibility of apprehending the phenomenal creation too as part of the eternal! That is the reason why the Upanishad explains the folly of understanding one without the other. Both are when taken independently are incorrect perceptions. But when achieved together as a logical progress of consciousness into a profound one, is the best achievement of yoga. Both the phenomenal creation that is connected by Self and the Eternal unmanifested truth or consciousness being the base and enveloping the phenomenal creation and exceeding it should be apprehended and understood together.

Verse 10.

anyad evahur vidyaya

anyad ahur avidyaya

iti susruma dhiranam

ye nas tad vicacaksire

The two perceptions called Vidya and Avidya are different and yield different results that are opposed in nature, they need to be reconciled. So say the seers or those who have accomplished the profound perception.

Following the above mentioned concepts of understanding namely Vidya and Avidya two different results will be obtained. This is the conclusion arrived at by the Seers.

The remaining verses shall form part of the next issue.

Now we shall see the primary Vedic text with an introduction on Veda and Yagnas.

Yajur Veda

We shall see the verses in this Veda, in their proper order of Anuvakas. They are primarily explanatory verses of rituals performed. They explain the minutest details of construction of the fire altar, their geometrical construction, their position with respect to the performer, and the four principal directions. They not only tell us about the fire altars but also other service areas such as cow shed, secondary fire altar, the positions for keeping the vessels in which the offerings such as clarified butter, milk, curd, soma juice, cooked rice are kept. These may appear to be ritualistic and not very rational to an ordinary reader, but when read with an inquisitive mind, they reveal an inner meaning! Remember that what ever they did had a motive and the expressions are symbolic. The purpose of these rituals is to rid the mind of its diversions and by constant practice increase the contemplation on the Universal principle GOD. The entire objective of human birth is to understand his origin and abide in it while he is alive, this gives him the ever lasting joy! In a yagna, experts in all the four Vedas participate and help the initiate who is a householder to embark upon the enquiry on Eternal Brahman.

Given below are certain expressions that represent the priests involved in the yagna.

The Hotr-priest, specialist of the Rgveda, takes care of recitations that accompany the offerings. His assistants are: the Maitravaruna (or Prasastr), the Acchavaka, the Gravastut.

The Adhvaryu, specialist of the Yajurveda, murmurs offering formulas and takes care of the "management" of the enire ritual. He is assisted by the Pratiprasthatr, the Nestr, the Unnetr.

The Udgatr, specialist of the Samaveda, takes care of the chants. He is assisted by the Prastotr, the Pratihartr and the Subrahmanya.

There is a fourth group of priests, among whom the Brahman-priest is the most important one. He is a sort of "overseer" of the ritual. For instance, his explicit permission is required when other priests want to start with a crucial part in the sacrifice, and he is the one who should know how to make corrections if something went wrong. He may belong to the three mentioned Vedas, or to the fourth, the Atharvaveda. The group of the Brahman includes further the Brahmanacchamsin, who in practice cooperates with the Hotr.

In total there are 16 priests or a 17^th, the Sadasya who is mainly a witness, they perform the sacrifice on behalf of the sacrificer and his wife; who had invited the priests and promised them a sacrificial fee called daksina.

The yagna may be conducted for five or six days, and the sacrificer along with his wife should undergo an important transformation. On the first day the Diksa or taking vow ritual takes place. The sacrificer is shaved, and from that moment on he restricts his food. Moreover, he will keep his hands from that moment on as much as possible in the form of a fist: the ancient exegetes explain that this indicates his embryonic status. 

Only after the concluding bath the Apavrta snana, after he and his wife emerge after bath, he is allowed to open his palms, and is considered as reborn . The restrictions on food and behaviour is less stringent with the wife.

With these few words we shall proceed to look at the Yajur Veda. Darsa Poornamasa is one of the fire offerings or yagna defined in this Veda. The first Anuvaka starts with a verse addressed to the Asvatha tree.

Verse 1.Oh! Asvatha, you were present in the womb of a tree, you shall be cut, for the purpose of the yagna of the brahman and brought to the yagna bhoomi or altar with salutations. Oh! Asvatha, thou art the carrier of offerings Being the possessor of Agni within, thou art the personification of Agni the divine will power in man, thou art the cause of awakening, the possessor of tranquility, the origin of Agni, thou art the one who   

 had the vahnni tree as the womb. I carry thou to the yagna!

Verse 2.Oh! Earth, thou art the Vaisvanara roopa or personification. I carry thee to the yagna! Vaisvanara

 is the digester of food. Earth is said to be the personification of Vaisvanara.

Verse 3.The bitterness of Akasa is kept in the earth, and the black colour of earth is kept in the Moon! So in the earth bitter part represents Akasa and the black part represents the Moon. Hence both are brought to the yagna. After reciting this earth that is bitter in taste and black in colour is brought to the yagna. Let us look at this verse little carefully. It talks about two physical qualities of earth, and compares them to space and Moon. These two, Akasa and Moon, are related to Earth and are represented by the taste and colour! Later we shall see the Akasa and the Moon are shown as related to consciousness and mind, thereby establishing a connection between the external ritual and the inner attitude that one must possess.

Verse 4.Oh! Agni, the Divine will, thou art present in the tree in the physical form like a rat having dug deep burrow. Having pervaded this mortal form, you have purified the form itself. As your representation we bring the earth from a rat’s burrow to this yagna! You will find the expressions are getting more symbolic.

Verse 5.Let us live for hundred years, searching the eternal bliss, we bring the earth that has been brought out by white ants, that is like bringing the essence of our physical nature, we bring that earth to the yagna!

      Verse 6.The physical form is made of a uniform mixture that is the creation of Prajapathi the creator.

      This earth representing that character is brought to the yagna by me!

    Here the mixture that is mentioned is food with the awareness of God within, that is referred to as Soma* this expression is frequently misinterpreted to be an intoxicant. Veda clearly states that it is a psychological phenomenon that is often represented externally by an extraction of essential oil from a creeper used in the yagna! This drink that is consumed during the yagna by the participants is known to increase alertness instead of reducing it, like an intoxicant!

Soma drink*

Soma is the name of a plant from which the juice is pressed that is said to have a certain effect on the mind. The plant and juice are worshiped. Several verses in the Vedic texts suggest that Soma induces wakefulness, alertness. The Soma-juice that is trickling from the sieve is compared with rain falling from heaven; the vessel in which it is collected is referred to as the ocean.

Courtesy:

Refer to the site below for pictures of yagna.Though the contents of the web site are not similar to that of the author.

http://www.jyotistoma.nl/

We shall see the rest of the Vedic texts in the following issues.