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.