Treasures of the Past

Welcome to the 12th issue of Treasures of the past.

In the last issue we concluded the Darsapoornamasa yagna and started the discussion on Soma yaga. In this issue also we shall continue the discussion on Soma yaga. We have now understood that the Darbha is personification of Agni and water is also connected with Agni. We use these two to purify all that is tainted. Wherever water cannot be used directly, we use Agni or its representative Darbha. Now you may appreciate why we often use Darbha grass as Pavitra or a ring worn around the finger, also to hold and touch the kalasa when the pooja is conducted, and also do prokshana or sprinkling with these.

Kanda 1 Anuvaka 3.

Viniyoga 1 to 10.

Sundadhdhvam daivyaya karma devayajyayai The beholders of Darbha, you all become pure for the sake of divine, for the sake of sacrifice.

Matarisvanodharmo asi dyourasi prtivyasi visvadaya asi paramena dhamna dr hasva mahva:

Hey! Hrdayakasa (spiritual heart) thou art the vessel to hold the knowledge, thou art the heaven, thou art the knowledge that supports the three worlds, praise worthy do not come apart! By this prayer the seeker is praying to hold the expanded consciousness!

Vasunam pavitramasi sathadharam vasunam pavitramasi sahasradharam The twig of masa tree that was brought by Gayatri to the earth from the heavens and grown with great effort by soma that has been surrounded by Darbha grass, thou art the purifier of knowledge in its innumerable streams! Thou art the one who bestows knowledge in various methods.

Savisvayu: savisvavyacha: savisvakarma: The eternal knowledge is the very essence of the physical worlds, the eternal knowledge is that one, that fills the intermediate consciousness, the eternal knowledge is the cause and effect of all the works!

Huta: stoko drpso agnaye brhate nakaya svaha dhyava prthivibhyam Hey! Droplets of milk, bigger drops go to Agni and higher consciousness, the droplets that are scattered and are small go to indriyas, and vishayas (What is perceived) in the material consciousness.

Here it is also important to point out that the milk from the cow that is called Ganga or Savitu: is taken. These names represent the knowledge that flows from the eternal. Primary effort is to have collective consciousness, anything that has strayed is scattered so they are only earthly and mundane.

Samprchyadhvamutavari rurmini dhyumathama mandra dhanasya sataye Hey ! Water that is used in washing the vessel holding milk, water that is mixed with milk to attain curd, thou art truthful, very tasty, thou art the bestower of delight. Here the lower knowledge or the limbs of eternal knowledge is referred to, as they are also useful to arrive at the collective knowledge and in proper discernment. Finally they culminate in realization or kaivalya.

Somena tva a a tanachmindrayadadhi Oh! Milk I ferment thee with soma the delight of perception and the curd is meant for Indra Divine mind. 

This emphasizes that when knowledge is duly treated it results in realization. It should be apt to know that Lord Krishna holds Navaneetha in his hand. Navaneetha means the butter from the fresh milk duly fermented and allowed to become curd and after sufficient time it is churned and turned into butter, this butter is not supposed to stick to our palm! This represents knowledge! Pathanjali yoga sutra states that there are three mains steps in yoga. They are Sravanam, Mananam, Nithidhyasanam. They are hearing, memorizing, and repeatedly pondering over what has been memorized to bring out the essence of that. The churning of milky ocean and the amrta or Nectar coming out of it, the poison coming out in the beginning are all allegories to express these ideas only. We have heard a number of times that some one uttering a warning Do not allow it into your head otherwise it clouds your judgment! This is what Lord Siva did. He did not allow it to go to his head but held it in his neck!

Vishno havya rakshasva Hey! Vishnu protect this knowledge!

Kanda 1 Anuvaka 4

Viniyogas 1 to 19.

Karmane vam devebhyassakeyam Let these works be unto divine consciousness.

Yagyasyasantatirasi veshaya tva Surpa, Oh winnow I take you in my hands; thou art the one who removes the unwanted dust. Here it means irrelevant knowledge.

Pratyushta raksha: pratyushta arataya: All undivine forces were destroyed for protection, all undivine forces have failed.

Dhurasi dhurva dhurvantam dhurva tam yo asman dhurvati tam dhurva yam vayam dhurvam: Oh Agni, present in the yoke thou art the one who troubles, hence destroy those who trouble us, those who art to be killed as per our wish. This only means that all forces that are opposed to divinity are to be destroyed!

Tvam devanamasi sasnitamam papritamam jushtatamam vahnitamam devahutam Here the sacrificer approaches the cart readily saddled to the yoke and says that thou art of devas, thou art of bountiful nature, thou art of the highest, thou art of kindness, thou art of the trees, thou art of the carrier of offerings of Devas.

Ahnutamasi havirdhanam dr hasva mahna: Oh! Carriage thou art to go in straight path. Thou art the bearer of faggots, so become strong and do not break!


Ahnutamsi havirdanam dr hasva mahva: Oh! Cart, thou art the bearer of faggots the offerings, so become strong and do not break.

Uru vataya Let the Agni be grown by controlled pranas! Here Agni is will, and the pranas are vital airs.

Mitrasya tva chakshusha prekshe ma bhe mam samviktha ma tva hi sisham Hey! Samidhs Faggots meant for offerings, I look at you, through Mitra wideness or vast truth. Do not fear and shake! I shall not disturb thee. Here it means that the offerings of ones works are not out of any unwillingness, but with total harmony.

Devasya tva savithu: prasave asvinor bahubhyampushno hastabhyamagnaye jushtam nirvapami For the divine force with the help of dawning knowledge and the Aswins forward surging will I take the samidhs faggots as required as offering as sacrifice. This means that I take up the works to be offered to the divine as offerings.

Agnishomabhyam jushtam nirvanami for the sake of Agni Divine will and for Soma, Delight of perception I take the offerings of faggots.

Idam devanam These faggots are for Devas higher consciousness.

Idamu na: saha: For the sake of Devas higher consciousness alone

Sphatyai tva naratyai This offering is meant for further growth and not for any thing that is not a sacrifice!

Suvarabhivikhyesham I perceive this place as heaven higher conscious plane.

Vaisvanaram jyoti: Vaisvanara Agni is the flame!

Dr hantam duryadhyava prtivyo Let the divine be established on Prtvy or earth! Let the higher consciousness abide in my physical.

Urvantarikshamanvihi Let the works reach upto antariksha or intermediate consciousness.

Adityastvopasthesadayami Hey! Aditya, these offerings are unto thee! Offerings of physical plane of consciousness that is sense perceptions are offered to higher consciousness that is pure knowledge.

Agne havyam rakshasva Hey! Agni, protect these offerings.



 
Lalitha Sahasranama

A detailed notes with meanings

The eight Vak Devis are Vasini, Kameswari, Modhini, Vimala, Aruna, Jainee, Sarvesvari, and Kaulini. These Vak Devis composed the shasranama and sang as ordained by Sri Lalithambika.

Among many sahasranamas of Devi the important ones are Ganga,Bhavani, Gayatri, Kali, Lakshmi, Sarasvati, Rajarajeswari, Bala, Syamala, and Lalitha.

Panchadasi was composed by 12 rishis, they were Manu, Chandra, Kubera, Lobamudra, Manmadha, Agastya, Agni, Surya, Indra,Skandha, Siva and Krodapattaraka or Durvasa. Apart from these Nandhikeswara, Hari, Yama also composed songs in praise of Her.

What Manmadha composed is known as Kadhividya.

Prapancha srshti: This is classified into two broad divisions namely, Sabdha and Artha srshti. From Artha srshti Nir guna and saguna came about. From saguna Sakthi came out. From Sakthi ,Natha emanated and from Natha, Mahabindu emerged. Then there was a movement known as Spandam, then Matrukas emanated. These are subtle sounds. These resultant waves interacted with each other and with Mahabindu, and divided Mahabindu into three divisions. They were known as Bindu, Nadam, and bija. From the Matrukas all the phenomenal world etc have emanated. Bindu is referred to as Lord Siva and Bija as Sakthi. Nada is the inter mixing of these two. They are represented by different cannotations such as Prakasa, Vimarsa, and Misra. Sukla, Raktha, Misra also refer to the three. Other names given are Surya, Agni, Chandra. Gyana, Kriya, Icha. Siva, Vishnu and Brahma.

Surya is called Kama and Agni and Chandra are together called Kala. Thus the famous Kama kala the triangle is formed. From this 34 tatvas emerged, when taken together with Siva and Sakthi it becomes 36 kalas. Brahman first desired to create (Eekshanam)! This was followed by Kamam, Tapas, and Vchikeersha.

Tatvas are divided into Boktha, Boga, Bogya. These are The personality that enjoys, That which is enjoyed and the process of enjoyment. These followed a well regulated path known as Bogha Karana and bogha dharma till pralaya.

Foremost among tatvas is called Purusha Tatva. This comprised of Chit, Ananda, Icha,Gyana, Kriya in full measure.

Kala Tatva compresses the Sarva Kartrtva roopa and Kriya sakthi.

Avidya Tatva compresses Sarvajgya roopa and Gyana sakthi.

Raga tatva compresses Nitya trupta and Icha sakti.

Kala tatva compresses Nitaytva swaroopa and chit sakthi.
 

Niyathi tatva compresses Svatantra roopa ananda.

Maya tatva creates the division between Prapancha and Jiva. What is mentioned as compressing actually mean that the particular play of the tatva results in the concealment of the following play of sakthis.

All these seven tatvas are called Vidya tatvas. Brahman in the stage of impending creation is called Prakrti. In this Satva, rajo and tamo gunas are equal.

From Rajo guna, Ahankara tatva emanated. This enjoys the phenomenal world. From this subtle called Anu, anava came about.

From Satva guna, Buddhi emanated.

From Tamo guna,Manas emanated.


All the resultant products are called antakarana. From these the five Gyana indriyas(eyes, ears,nose,tongue,and skin), five karma indriyas (speech, hands, legs, Anus, and procreative organ), five tanmatras(Sound, touch, form, taste, smell), the five maha boothas (sky, air, fire, water and earth) emanated.


With this we shall conclude this issue and shall meet you all in the next issue.