Treasures of the Past

 

Welcome to the Treasures of the Past issue 13.

We begin with Sukla Yajur Veda.

Kanda 1 Anuvaka 5.

Devo va: savitotpunatvachhidrena vaso: suryasya rasmibhi:  Oh!  Knowledge, May you be purified by the creative higher consciousness with the help of Agni (Will power or aspiration) that is pure or pavitra, for the sake of seekers, and their race. May you be purified by the radiant knowledge that descends from the supreme.

Apo deviragrepuvoagre guvoagre imam yagyam nayatogra yagyapatidhatta yushmanindro avrinita vrtrartuye yuyamindra mavrnidhvam vrtratuye prokshita: rata   Here the water that is holy is used to purify and is addressed to as Devi or goddess. You may recall prokshana mantra (sprinkling of water upon oneself to purify) in Sandhya vandhana or evening prayer where the water is compared to Mother goddess! And prayed to bestow higher consciousness. You may also note that Sri Lalitha Sahasranama begins with a name “Sri Matha”

Agnaye vo jushtam prokshamyagnishomabhyam |  Oh! Knowledge  I direct thee towards work that is tuned towards Agni and delight of perception.

Sundhadhvam daivyaya karmane devayajyayai |  Oh! Physical consciousness present in the gross physical being may you be purified for the sake of sacrifice or divine offering.

Avadhuta?raksho avadhuta arataya | Undivine forces are destroyed, those opposed to wealth of knowledge are destroyed. This mantra is uttered while removing the dust from the deerskin or while dusting it.

 Let get to know little more about the deer skin here. It is called Krishnajinam the word krsh means to draw, pull, drag away, draw to oneself, lead, conduct, draw into ones power, become a master of, over power. Aja means agile, quick, rapid, mover, instigator, leader, and vehicle of Agni, Pusan a ray of Sun god. It draws you away from the earthly consciousness and leads you toward the divine consciousness swiftly like a deer!

Adityastvagasi prati tva prtvi vettu | Thou art the skin of earth, let this material consciousness be well aware of thee. This is addressed to the deerskin and the sadaka begins to contemplate sitting on the deerskin spread on the floor!

Adhishavanamasi nanasspatyamprati tvaditya: tvagvettu | This verse is addressed to wooden mortar. You may recall earlier verse referring to the deerskin; “Ulukhala” means the wooden mortar. This device helps in removing the husk form the grain. After its removal this cannot grow into the plant. More over this mortar is mentioned, as made of wood, signifying the human embodiment that is referred to as flora! Beholder of fire oh! Mortar, thou art like a solid rock, and facilitate removal of husk, Thou art made of wood, let you be known to the deerskin! Uttering this the mortar is placed on the deerskin. Only in the gross in consciousness that is our physical frame, this lofty god consciousness can take birth. And the deerskin and the wooden mortar signify that resolve in removing the earthly influence upon the sadaka and lead him towards higher conscious realms. Though the word mortar does not find mention directly from the ritual we have to arrive at the appropriate meaning!

Lalitha Sahasranama

A detailed notes with meanings

Mudras are defined as Modhanat travava iti Mudra. That which yields happiness is mudra,

that which brings happiness to the person who looks at it.

Every Avarana has its Mudra and there are ten Avaranas. It is a gesture that is made with the hands either by left or right or by both, depending on the context. We might have observed that whenever we could not use the speech we would automatically communicate through gestures. During sadhana where one should not indulge in any verbal communication these were used to convey the required meaning.

These Mudras are known to evoke the appropriate response, and are widely used during the Bharata natya and other traditional Indian dance performances. Since these are performed by an individual and watched by many they convey the meaning easily.

Lalithopakyanam explains various mythological terminologies.

Indra means jeeva with viveka, and suddha ahankara.

Kaman(burnt by Parameswara)attraction by Pushpa(flowers), chandana (Sandal paste), stri(Women), one who enjoys vishayanubhavas(sense perceptions).

Bhandasura Jeeva with asudha(impure) karmas, ahamkara(ego), kama(desire), one who conceals his real nature and puts upon a show, possessing satika dambha becomes Bhandasura.

Vishanga attracted by vishayas, sabdha(sound), sparsa(touch).

Visukra opposing force of Gyana tejas (illuminating intellect), ghora(terrible), moodha(foolish), sokha (suffering) yielding force.

Bhanda Putras   Ahankara, maya, karmika etc. Sinful thoughts.

Eight ministers of Bhanda  Kama krodha, lobha, moha, madha, matsarya, Tambam, himsa.

Bhanda sunya  the force that restrains jivas from attaining the higher consciousness.

Vigna yantra The impediments.

Sunyaka nagara  Illusion and lack of knowledge.

We shall begin the other two Vedas too, in this issue apart from Sukla Yajur Veda.

Rigveda

Mandala 1

1-001-01

The rishi for this rik is Madhucchandas Visvamitra, the metre is Gayatri.

This is the opening verse of this Veda and praises Lord Agni. Hey Agni thou art the Purohita or the one who is in command or one who conducts the ritual. Thou art the presenter of the offerings to Devas, thou art endowed with jewels (knowledge).

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May that Agni who is praised by both past and present sages conduct the gods hither.

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Through Agni the worshipper obtains that affluence which increases day by day, which is the source of fame and multiplier of mankind. Here you may observe that Agni in the earlier verse praised as one who is endowed with jewels, and here in this verse it is stated that we obtain affluence that increases day by day. These expressions would dispel the doubts as to what the wealth means. It means knowledge of Supreme.

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Agni, the sacrifice of which you are on every side the protector, assuredly reaches the gods.

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May Agni, the presenter of offerings, the possessor of practical knowledge, he who is true, renowned, and divine, come hither with the gods.

Sama Veda

Uttarachika

Sama  Veda is in the format of Songs unlike the other two Vedas. Though most of its verses are the same as that of Rig Veda, some of them are even earlier to that of Rig Veda thereby assigning it a place in antiquity. These songs include certain additional notes that are known as stobas and are specific to the deity being addressed by the hymn. I give below the first verse of Uttarachika in sanhita format; the commentary shall be from prose or Sanhita format only.

Upasmai gayata nara: pavamanayendave |

Abhi devam iyakshate || 1.01.001

Hey! Seekers, contemplate on Devas as the aspiring Will (Agni) would like you to be, in a focused and collected manner. Agni is pure and sing in praise of Him.

Abhi te madhuna payoatharvano asisrayu: |

Devam devaya devayu || 1.01.002

Hey! Delight of perception (Madhu), praise worthy, liked by Devas, your essence has been mixed with pure conscious efforts undertaken by these seekers and are offered as obalations to the indweller(God).

Sa  na: pavasva sam gavo sam janaya samarvate |

Sam rajannoshadhebhya: ||  1.01.003

Hey! Delight of perception (Madhu) thou art resplendent , for the sake of sustained and swift progress towards the divine consciousness, and for the sake of humanity, descend upon us.

With these I shall conclude this issue and shall take up the continuation in my next issue. Please note that where ever original Sanskrit verse could be reproduced that has been done but when ever it is not possible it has been given in English without any conformity to international standard format of transliteration. So if you could get the original verse you may replace the verse.