Treasures of the Past
Welcome to the 14th issue of Treasures of the Past.
Sukla Yajur Veda
Soma yaga continued….
Kanda 1 Anuvaka 5
Viniyogas 1 to 17.continued….
Agnestanurasi vachovisarjanam devavitaye tva grhvami | This verse is addressed to the Grains. Oh! Grains embodiment of Agni, the anna (food) is thy form, that helps growth of physical form and thou art the very essence of that form. Thou art the originator of speech, the component of knowledge and consciousness. Hence you are offered as an offering to the divine consciousness on being put into the mortar. Vrhi samuha means the grains and it is implied in this context.
Adrirasi vanaspathaya:sa idam devebhyo havyam?susamishva | This verse is addressed to the pestle. This is a wooden rod that is used in a mortar to pound the paddy and remove the husk. Hey! Musala or pestle thou art made of wood, yet are like a rock, you mellow these grains, the physical consciousness embodied in this physical being by getting rid of the covering that preserves the predominantly earthly nature or physical consciousness.
Ishama vadorjama vadadhyumadvadata vaya?sanghatam jeshma | This verse is addressed to both mortar and pestle. Thou art the one to make the grain fit for consumption by devas. Implying that the physical consciousness has lost its influence on the mind, thou art also fit enough to be offered to the higher consciousness. Let us win over the un divine forces.
Varsha Vrdhamasi | Hey Surpa the Winnow! Thou art nothing but the bamboo that grows by water from the rain.
Prati tva varsha vrdham vettu| Let this winnow be aware of the physical consciousness or discerning intellect be aware of this pull of physical consciousness.
Paraputam raksha: paraputa arataya| The un divine forces have been vanquished. The enemies have departed.
Vayurvo vivinaktu | Let the vital airs separate the physical consciousness that has been purified, by removal of ego consciousness from the rest of consciousness that still remains to be purified.
Devo va: savita harinyapani: pratigrhvatu | Oh! Physical consciousness, Let the eternal consciousness that is resplendent in the form of Sun God attain you.
Kanda 1 Anuvaka 6
Avaduta?rakshoa avaduta arataya: | Un divine forces are destroyed! Those opposed to wealth of knowledge are destroyed. Uttering these words the seekers (performers of sacrifice) remove the dust from the dear skin.
The second viniyoga is left out, as it is a repetition of the message.
Divaskambhanirasi pratitva adityastvagnettu | Hey! Sabye or Wooden stalk made of purasu with a head like top end. Thou art the supporter of heaven! Let you be understood by this physical consciousness (deer skin).
Dhishanasi parvatya prati divaskambhanirvettu | Hey! Grinding stone (the top stone) thou art like a mountain in your strength let you be understood by this pole that supports the heaven.
Dhishanaasi parvateye prati tva parvatirvettu | this verse is addressed to the grinding stone. In the old times two circular stones one over the other is used to grind the grains into a smooth flour, the upper stone used to have a handle, and this stone used to rotate around and axle fastened to the bottom stone.
The verse says hey, grinding stone (the base) thou art like a mountain in your strength. Let you be understood by the wooden pole that supports the heaven.
Devasyatva savitu: prasave asvinor bahubyam pushano hastabhyamadhivapami dhanyamasi dhinu hi devan |
Hey grain of rice or Tandulam, thou art being protected so bring happiness to the conscious state of mind.
Pranaya tva apanayatva | Hey! Tandula or grain of rice, the anna or the gross physical essence, for the sake of Prana and Apana the vital airs, I grind you. Purification, offering and transformation should begin at gross physical level or it can be taken as the work of physical being that is purified in its content, offered to the divine thereby transforming its very nature.
The Viniyogas 7,8 and 9 are the repetition of the above message hence not repeated here.
Dirdhamanu prasiti mayushe dham | This verse is addressed to the hand. Hey Bahu: or hand for the sake of grinding the rice into flour that is offered as offering into the fire, with your help I am holding the grinding stone.
By this fact let the sacrificer’s longevity increase. This concept is explained in the Isavasya Upanisad second verse.
kurvann eveha karmani
jijivisec chatam samah
evam tvayi nanyatheto 'sti
na karma lipyate nare
Devo va: savita hiranyapani pratigrhnatu | Oh! Physical consciousness, Let the eternal consciousness that is resplendent in the form of Sun God attain you.
These verses of Yajur Veda will make it amply clear that Veda contains a hidden message and should not be taken to mean just the superficial meaning that one gets when it is literally interpreted. They have a very profound meaning and when properly understood, aid a sadhana. Even the verses of Rig Veda and Sama Veda given below convey the similar line of thought. They also reveal how external rituals involving ingredients and components are taken to represent an inner sacrifice. Also take note of similes used in expressions.
Lalitha Sahasranama
A detailed notes with meanings continued…
Sakthi Source anga in the human body Tatva
Parambha Heart Advita
Syamala Buddhi Manas
Varahi ahankara Nidhidhyasana
Vigneswara Smile/Lips Happiness
Devis(8) Chakras(7) Bhoomika vrttis(6)
Bali Play(an act of joy) Nirupadhika at the start.
Sampatkari Ankusa(a weapon) Yoga
Asvaruda Pasa (a weapon) Controlling indrias
Nakuli Talu Sravana(hearing)
Rasmimala From muladhara to Brahmarantra Adishtana devatas of
Sabdha, Sparsa, sukha,
Dukha etc.
A short story from Sri Bhaskara raya’s times:
Once when Sri Bhaskararaya was in Kasi, giving a lecture on Lalitha sahasranama, one among the assembled pundits asked Sri Bhaskararaya whether he could utter the names of all the 64 crore yoginis who are mentioned in the sahasranama collectively, with a clear intention of embarrassing him. At that time among the audience a saint called Kunkumananda was also present. Sri Bhaskara raya started reciting the names and it flowed like a stream from his mouth! Every one was astonished, Sri Kunkumananda alone could see the vak devi sitting on the shoulders of Sri Bhaskara raya and blessing Sri Bhaskara raya to utter them flawlessly. On observing this he announced the presence of Devi to every one, they all said that they could not see her.
Sri Kunkumananda immediately took the abisheka threetha (water used for bathing the god’s image) and sprinkled on the eyes of all those pundits, now behold every one could see her. All of them paid respects to her and also to Sri bhaskara raya.
How Agastya the sage came to be called khumba sambava?
Once the Devatas Mitra and Varuna were infactuated at Urvasi and relentlessly followed her.
They shed their retas into a pot or Khumba it became a human form and that is Agastya he is also called Kumbha yoni, kalasodhbhava, kumbhajanma.
Yagnas are classified as Antar Yagna, Bahir Yagna, and Maha Yagna. Antar Yagna is sravana manana, and Nidhidyasana. Bahir Yagna is as prescribed in Yajur veda, and maha Yagna is performing Bahir Yagna with Ashta Angas.
It is prescribed that as per the number of Aksharas of Mantra, so many lakhs will have to be performed as Japa Yagna.
One tenth of Japa will have to be performed as Homa.
One tenth of that will have to be Brahmana bojana.
One tenth of that will have to be Tarpana or water and gingili seeds offering to the manes.
One tenth of that will have to be Marjana or making amends for already committed sins. This normally involves taking bath in holy rivers and visiting holy shrines and worshipping the deities installed therein. This not only cleanses the body of it impurities but also conditions the mind from its transgressions.
Commentary:
1.Sri Mata
Great mother, or Sri: as masculine gender to denote the one who has given birth to everything.
2. Maharagyee
Wife of a King, Great Queen.
3. Srimad Simhasaneswari
Simh is taken as hims or one who kills and Godess Lalithamba is seated on the lion that kills or destroys the undivine forces. The Srimad pada is also taken as Great mother supported by Vidya Lakshmi, Lakshmi Lakshmi, Maha lakshmi Lakshmi, Trisakthi Lakshmi lakshmi, and Sarva Samrajya Lakshmi.
4. Chitagnikundasambhoota or also called as Gyanagnikunda.
One who dwells into the origin. Here all sense perceptions are given as ahuti or offering called rahoyaga into the Atman.
5. Devakaryasamudyata
One who has taken birth in order to complete the work of the divine.
6. Vidyuthbanu sahasrabha
Possessor of radiance of the thousand rays of the Sun. The brilliant one.
7. Chaturbhahu samanvita
Sri lalithamba has four governer generals called Asvarooda, Sampathkari, Mantrini, and Varahi.
8. Ragaswaroopapasatya.
Ragam and Anuragam are braught near by the Pasa or noose held by her.
9. Krodakarangkusojwala
ankusa and embodiment of ahankara, represented by elephant is held by her. The word kroda is Chitta Vrdhi, a weapon to control the manas and the associated intellect.
10. Manorupekshukothanda.
One who holds the sugarcane as her bow.
Kotahnda : A bow may have three, five or seven joints. A bow having nine joints is renowned by the name ‘kotahnda,’ which truly is an auspicious one.
Sri Mata holds the Manas, or mind represented by the sugar cane in her hand.
Rigveda continued…
1-001-06
What ever that is good, bless the seeker with it. Thou art the Angiras. The possessor of Agni within. In this Veda else where Agni is well defined and named Angiras, the one who is in the womb of the earth, lives in the trees, and due to pressure of earth upon it is delivered in a resplendent form. Angiras is also defined as one who holds fire within. Agni is called Prathama Angiras.
1-001-07
We approach you, Agni, with reverential homage in our thoughts, daily, both morning and evening.
1-001-08
You, the radiant, the protector of sacrifice, the constant illuminator of truth,growing/ increasing in your own dwelling.
1-001-09
Agni, be easy to access, as is a father to his son; be ever present with us for our good.
Kanda 1 Prapataka 2
1-002-01
Hey! Vayu pleasant to behold, approach; these libations are prepared for you drink of them; hear our invocation.
1-002-02
Hey! Vayu, those who praise you with holy verses having poured out Soma juice, and knowing the right season. Ukta hymns of praise are recited, not chanted or sung.
1-002-03
Hey Vayu! your speech attains the giver (of the libation), and many others who invite you to drink of the Soma juice.
1-002-04
Indra and Vayu, these libations are poured out (for you); come hither with food (for us); verily the drops (of the Soma juice) await both of you.
1-002-05
Indra and Vayu, abiding in the sacrificial rite, you are aware of these libations; both of you come quickly here.
1-002-06
Vayu and Indra, come to the rite of the sacrificer, then completion can be speedily (attained) by men performing the ceremony.
1-002-07
I invoke Mitra, the principle of universal harmony, and Varuna, the vastness of truth and the powerful; the joint accomplishers of the act bestowing knowledge (shower); both are among the twelve Adityas.
1-002-08
Mitra and Varuna, those responsible for growth of knowledge (water), disseminators of knowledge (water), you connect this perfect rite with its true reward.
1-002-09
Acutely insightful and wise Mitra and Varuna, let our sacrifice grow in strength and increase ours; you are born for the benefit of many, you are the refuge of multitudes.
Sama Veda Continued…
Uttarachika
Davidhyutatya rucha parishtobhantya krpa |
Soma: sukra gavasira: || 1.01.004
Oh! Agni (aspiration), thou art present in various lower planes, yet pure, thou art mixed with effort.
Hinvano hetrbhirhita a vajam vajyakrmet |
Sidanto vanusho yatha || 1.01.005
Just like the warriors who enter the battlefield and occupy it with their might, Oh! Soma (Delight of perception) you envelop the sacrifice or these offerings through the songs of praise.
Rdhaksoma svastaye sanjagmano diva kave |
Pavasva suryo drse || 1.01.006
Oh! Soma or delight of perception thou hast no boundaries or thou represent ultimate knowledge (kave) thou art resplendent, descend thou art auspicious and art a source of enlightenment, descend by small increments.
Pavamanasya te kave vajintsarga asrkshata |
Arvanto na sravasyava: || 1.01.007
Oh! Soma or delight of perception, the possessor of ultimate wealth of knowledge, pure, desirous of granting the wealth, your flow is similar to the horses that emerge from their stable.
Acha kosam madhusravutamasrgram vare avyaye |
Avavasanta dhitaya: || 1.01.008
Oh! Soma, or delight of perception you flow towards the head of a sadak or seeker, thou art purified, and are sought after by sadaks to manifest their physical consciousness.
Acha samudramindavoastam gavo na denava: |
Agmanrtasya yonima || 1.01.009
Oh! Soma, you descend towards the head of the seeker, like the cows that yearn to give milk to their calves, in a collective manner when they approach.
With this I shall conclude this issue and shall be with you in my next issue.
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