Treasures of the Past

Welcome to the 16^th issue of Treasures of the Past.

In Treasures of the Past issues we have been deliberating the ancient wisdom possessed by our forefathers we also saw that they were better endowed in terms of their faculties, than the present day human race!

From this issue we shall add one more feature that gives us some information on how great men and women around the globe felt about our culture. Did they feel the same way as we feel? Do they acknowledge the facts that we deliberate? To get to know these, we shall see the views of some of the renowned intellectuals of the Western origin as well as other parts of the globe in the coming issues.

We shall take up the on going Vedic literature (except Sama Veda and Rig Veda) and the Aithareya Upanishad in this issue too. The two Vedas omitted will be taken up in our next issue.

Yajur Veda Samhita

Kanda 1 Anuvaka 8.

Viniyogas 1 to 17.

Sam vapami |

Hey! Flour, I take thee!

Earlier, we saw that this flour was prepared carefully. First the grains were collected, the husk was removed using a pestle and then a winnow, and then it was ground well into a homogenous manner, then beaten to make it pliable adding water, and made into dough. These were performed reciting mantras that we had seen earlier. Esoterically these mean the deeds or works will have to be sifted, cleansed of all that are un divine using our intellectual capacity, and gathered together into a harmonious pliable substance that will easily assimilate higher knowledge.

Samaapo adbhiragmata smoshadhayorasena sa revateerjagateebhirdhumatee madhumateebhi: srjyadhdhvam

Earlier water has been collected in a vessel made of wood. Hey! Apah(water) mix with water that is hot, hey flour representing the flora, mix with water that represents aspiration and desire for the divine, that which yields delight!

Adhya: pariprajaataa: stha samadhbhi: prchyadhvam |

Hey Flour! (Pishtaa) you have emerged out of water, so mix well with water and get soaked. (Here in this verse the physical consciousness is referred to and it is urged to merge well with divine knowledge and get soaked.)

Janayatai tvaa samyowmi |

Hey flour! I mix thee for the sake of divine birth in me! (This statement is more explicit.)

Makhsyasiroasi |

Hey Flour! Thou art the head of this sacrifice! Having been made into a ball of flour. (This statement refers to a homogeneous state of consciousness wherein the divine consciousness has been mixed with the physical consciousness)

Agnaye tvaa agnishomabhyaam |

Hey flour! I divide or separate thee into two parts one for Agni and another for Agni soman. (Aspiration and resultant delight of perception)

Dharmo asi visvaayu:

Hey Purodasa! The offerings, the deeds devoid of ego, mixed homogeneously with the knowledge of the divine because of being kept on a hot vessel, grant us long life upon the seeker.

Uru prathasvorute yagyapati:

Hey offerings! May you expand or spread in consciousness and let your seeker prosper.

Tva cham grhnishva |

Hey offerings! May you be endowed with this physical consciousness. Here it means an effort to dedicate every deed of the physical consciousness, as it emerges out of the gross physical.

Antaritamraksho antaritaa araataya:

The Asuras are vanquished! Enemies are destroyed.

Devastvaa savitaa srpayatu varshiste adhinake |

Hey offerings! May the Brahman represented by Surya purify thee through Naka fire. (Uttering these, offerings are heated in the fire. Naka means the fire within that dwells at the seat of intellect.)

Agniste tanuvam maa adtidhak |

Let this aspiration not burn the gross physical! Let this aspiration not permanently damage the gross physical consciousness! ( This is a very beautiful prayer. Though the entire exercise is to realize the ultimate truth care is taken to retain the gross physical till complete realization is attained. You may refer to the Isavasya Upanishad wherein the sadak finally ordains the physical body to burn into ashes as he concludes that it has outlived its utility)

Agne havyam rakshasva |

Hey Agni ! Protect these offerings.

Sam Brhmanaa prchyasva |

Hey offerings! May you be mixed with ashes, become one with them. (Get fully assimilated)

Ekataaya svahaa | Dvitaaya svahaa | tritaaya svahaa |

Hey divine knowledge! These offerings are offered unto three stages of consciousness. The three vyahrtis or the three worlds upward!

This last prayer is also meant to be atonement for any mistake while surrendering! 

Lalitha Sahasranama

A detailed notes with meanings continued…

Kadambamanjariklpta karna poora manohara.

One who wears the Kadamba flowers in her ears!

Taadangayuglibuta tapanodupa mandala |

Tapana means Surya and Dupa means moon and Sri Lalitha wears these as her earrings!

Abhirami bhattar sang the famous Abhirami Andhati describing the earrings as moon.

Padmaraga siladharsa paribhavikapolabhu |

Her cheeks are much more reflective than the mirror made of precious stone called Padmaraga.

Navavidrumabimba sri nayatkaridasanachadaa |

Her lips are reddish than the corals or the kovai fruits.

Sudhdha vidyaagkura kara dvija pangti dvyojjwala |

Her teeth resemble the ensemble of Brahmacharis learning Veda called Sudhdha vidya. Moreover Anushtub meter represents 32 vidyas. Also recall the Mantra raja pada or Nrusimha moola mantra is in this meter. Entire creation is within these vidyas.

Karpoora vitikamodha smaakarshidikantara |

Tamboola called karpoora vitika pulls the four directions towards her. ( Pachai karpooram, Alem or cardamom,  krambu or clove, kasturi, kungumapoo or saffron, Jadikai, pakku or betel nut, vaal milagu or a kind of pepper, sukku or dry ginger, sunnambu or calcium, and kadadakambu are all folded neatly into betel leaves. Refer to Taitriya Upanishad that says “Vangme manasi stita”.

Nijasallapa maadhuryavinirbhartsita kaschapi |

By her sweet voice she surpassed the notes of Veena called Kaschapi! Of Sarasvati. It is spashta or clear but the notes of Veena are not so.

Mandhasmitaprabhapoora majjatkaamesa manasa |

By her smile she won over Kamesa or Lord Siva’s mind.

Anaakalitasaadrsya chibuka sri virajita |

She shines with the beauty of the chin that cannot be described by words.

Kaamesa batha mangalya sutra sobhita kandhara |

She shines with the Magala sutra or thread tied by kamesa.

Aithareya Upanishad

1.3.1

sa iksateme nu lokasca lokapalasca,
annamebhyah srija iti

The senses and their deities have come into being. Let me create food for them. So thought the Lord.!

1.3.2

 so 'po 'bhyatapat tabhyoabhitaptabhyo
murtirajayata ya vai sa
murtirajayatannam vai tad

He meditated upon water and then emerged various forms of chetana and achetana the sentient and non sentient beings. Here we can note one peculiar aspect of creation. Each being evolved into its own higher form or multiplied its race! This vertical expansion took place. Horizontal expansion took place from the Supreme thought force or knowledge! We come to know from various Puranas like Agni Purana, that different species emerged from Seers who were pure knowledge embodiments.

1.3.3

 tadenad sristam parag-tyajighamsat
tadvaca ajighriksat
tan-nasaknodvaca grihitum sa
yad-hainad-vacagrihai-shyad-abhivyahritya
haivannamatrapsyat

Forms that came into existence turned back and attempted to go beyond the scope of the human form that has become the abode of deities, senses, and desires. The human form tried to grasp them through his speech (an organ of perception) but could not succeed. Had he succeeded, he would have become contended just by speaking about it!

 1.3.4

 tadprabebajighriksat
tannasaknot pranena grihitum sa yadhainat
pranenagrahaisyadabhipranya haivannam trapsyat

The human form tried to grasp the food through smell, but could not succeed, had he succeeded he would have been contended merely smelling the food.

1.3.5

 tac caksusta ajighriksat tan nasaknoccaksusa grihitum
sa yad hainaccaksisagrahaisyad dristva
haivannamatra psipat

The human form tried to grasp food by eyes, could not succeed, had he succeeded, he would have been contended by just looking at the food!

1.3.6

 tad-shortrenagighriksat tannasaknoc-cotreba grihitum sa
yad-hainah-srotrenagrahaisyaca-srutva haivannamatrapsyat

He tried grasping through ears, could not succeed, had he succeeded, he would have been contended by just hearing about food!

1.3.7

 tatvaca-ajighriksat tannasaknot tvaca grihitum sa yad-hainat

 tvaca grahaisyatspristva haivann-amatrapsyat

He tried grasping food through his sense of touch, could not succeeded, had he succeeded, he would have become contended by just touching food!

1.3.8

 tanmnasa-ajighriksat tannasaknot-manasa grihitum sa

 yad-hainanmanasagrahaisyat

He tried grasping food through his mind, could not succeed, had he succeeded, he would have become contended by just thinking about it.

1.3.9

tannasanotsisnena grihitum sa yad-hainat-sisnenagrahaisyad
visrijya haivannamatrapsyat

He tried grasping food through procreative organ, could not succeed, had he succeeded, he would have become contended by merely ejecting food.

1.3.10

 tadapanenajighrisat tadavayat
saiso 'nnasya graho yadvayuannayurva
esa yadvayuh

He finally tried grasping food through the Apana one of the vital airs that digests food! He succeeded. This vital energy is depended upon the food for its very sustenance. So he understood.

Brief Life sketch of Madam Blavatsky a great Russian philosopher.

Period 1800 – 1891. She was born in a noble family in Russia and even in her child hood she saw the master in her dreams and later met him in real life at Hyde Park in London when she was 20 years old. From 1868 to 1870 she was trained in Tibet! From 1875 to 1891 she spread the message spirituality.

According to her, compassion is the law of laws. She explained that brotherhood is not a mere ideal - it is a fact in nature on the spiritual plane. Her master- work is the Secret Doctrine, written in 1888 called ”Isis Unveiled”, shook the rafters of science and religion, and the world hasn't been the same since. She also has an introductory book, Key to Theosophy, and an inspiration book, Voice of the Silence, for those few who are ready to tread in the footsteps of advanced disciples - or at least for those who want their soul to hear the same call. She wrote that ”The harmony and mathematical equiformity of the double evolution -- spiritual and physical -- are elucidated only in the universal numerals of Pythagoras, who built his system entirely upon the so-called "metrical speech" of the Hindu Vedas. It is but lately that one of the most zealous Sanskrit scholars, Martin Haug, undertook the translation of the Aitareya Brahmana of the Rig-Veda.”
“ It had been till that time entirely unknown; these explanations indicate beyond dispute the identity of the Pythagorean and Brahmanical systems. In both, the esoteric significance is derived from the number: in the former, from the mystic relation of every number to everything intelligible to the human mind; in the latter, from the number of syllables of which each verse in the Mantras consists. Plato, the ardent disciple of Pythagoras, realized it so fully as to maintain that the Dodecahedron was the geometrical figure employed by the Demiurgus in constructing the universe. Some of these figures had a peculiarly solemn significance.
For instance, four of which the Dodecahedron, is the trine, was held sacred by the Pythagoreans. It is the perfect square, and neither of the bounding lines exceeds the other in length, by a single point. Pythagoras and Plato knew well this astronomical truth; for Pythagoras obtained his knowledge in India, or from men who had been there, and Plato faithfully echoed his teachings. We will quote two passages from the Aitareya Brahmana:
In the "Serpent-Mantra,"* the Brahmana declares as follows: that this Mantra is that one which was seen by the Queen of the Serpents, Sarpa-rajni; because the earth (iyam) is the Queen of the Serpents, as she is the mother and queen of all that moves (sarpat). In the beginning she (the earth) was but one head (round), without hair (bald), i.e., without vegetation. She then perceived this Mantra, which confers upon him who knows it, the power of assuming any form, which he might desire. She "pronounced the Mantra," i.e., sacrificed to the gods; and, in consequence, immediately obtained a motley appearance; she became variegated, and able to produce any form she might like, changing one form into another. This Mantra begins with the words: "Ayam gauh pris'nir akramit" (x., 189). The description of the earth in the shape of a round and bald head, which was soft at first, and became hard only from being breathed upon by the god Vayu, the lord of the air, forcibly suggests the idea that the authors of the sacred Vedic books knew the earth to be round or spherical; moreover, that it had been a gelatinous mass at first, which gradually cooled off under the influence of the air and time. So much for their knowledge about our globe's sphericity; and now we will present the testimony upon which we base our assertion, that the Hindus were perfectly acquainted with the Heliocentric system, at least 2000 years B.C.”

She also pointed out the fact, that our scriptures declare that Sun rising and setting are to be understood as a phenomenon that arises due to the rotating earth!

Life Sketch of Sir Oliver Lodge (1851-1940)

He was a great physicist and writer and a great spiritualist. He made immense contribution to the scientific fraternity through his inventions. From 1881 to 1890 he was a Professor of Physics at University College in Liverpool. 

He was knighted and made a Fellow of the Royal Society in 1902. His work in physics includes investigations of lightning, the voltaic cell and electrolysis, and electromagnetic waves. He also studied the nature of the ether, a medium permeating all space, and of the ether drift, the supposed relative motion between the ether and any body within it. 

In wireless telegraphy Lodge perfected and named the "coherer" (1894), a radio-wave detector invented by the French physicist Edouard Branly. It was one of the most important types of detector developed before electronic tubes. During his last years Lodge was a firm believer in psychic phenomena.
His writings include The Ether of Space (1909), Raymond (1916), Making of Man (1924), and My Philosophy (1933).Lodge was certainly ahead of the better-known Marconi.
He brought a successful lawsuit against the Italian for making use of his patents. As a result of the case, he was appointed scientific adviser to Marconi's company.
Lodge's German friend, Heinrich Hertz, was well known as the discoverer of electro-magnetic waves. But Lodge was the first man actually to transmit a message by a wireless signal, performing this feat at a meeting of the British Association at Oxford in 1894.
His major contribution to motoring is his invention of electric spark ignition for the internal combustion engine. Later, two of his sons developed his ideas and founded the Lodge Plug Company. For many years he had been investigating the psychic phenomenon with his friend Sir Arthur Conan Doyle, he wrote at the time: "I am as convinced of continued existence on the other side of death as I am of existence here."

"The universe seems to me to be a great reservoir of life and mind. The unseen universe is a great reality. This is the region to which we really belong and to which we shall one day return."
With this I shall conclude this issue and shall meet you in my next issue.

Treasures of the Past

Welcome to the 15^th issue of Treasures of the Past.

We have been studying the three principal Vedas namely Rig, Yajur and Sama in order to grasp the meaning of these great works and also to understand the key to the esoteric expressions that are behind the literal meaning the phrases offer. Initially we also saw the Isavasya Upanishad with the same objective in mind.

Now in this issue apart from the Vedas and the Sahasranama we shall take up yet another Upanishad called Aithareya Upanishad. This one explains the creation in a graphic manner.

Kanda 1 Anuvaka 7.

Viniyogas 1 to 12.

  Hey upavesha |

  This verse is addressed to the stick that stokes the fire to burn brightly. Thou art capable of           stoking. Hence yield the higher consciousness.

  Apagne agni mamadam jahi |

  Hey! Agni, destroy the aspiration that is turned towards the undivine.

  Nishkrvyada?sedha | Adeva yajam vaha |

  This verse id addressed to Agni namely Gharhyapatyagni one that is propitiated 
  by a  householder. Destroy the fire that is turned towards the material consciousness. Dwell in  our  yagna.

 Druvamasi prtvi dr?haaayurdr?ha prjam dr?hasajatanasmaiyajamanaya paryuha |

 This verse is addressed to the vessel called kapala that holds milk and rice for cooking. Thou art firm, so make the earth firm as well, also grant us longevity for sure. Make our efforts firm, let there be cooperation from all the relatives of the seeker towards this effort.

 Nirdagda? raksho nirdagda arataya: |

 The undivine forces or Asuras have been burnt! The enemies have been burnt! The strong aspiration burns up all that are opposed to the Divine and paves way for a steady progress towards Godhood.

Dhartramasyantariksham dr?ha prana dr?hapanam dr?ha sajatanasmai yajamanaya paryuha |

Hey! Kapala, the vessel, thou art the beholder of all the higher conscious planes, hence firm up the consciousness. Let the vital airs be firm, let the apana be firm, let it not wither away prematurely.

  Dharunamasi divam dr?ha chakshurdr?ha srothramdr?ha dr?ha sajatanasmai       yajamanaya paryuha |

Hey! Kapala, the one that strengthens the higher consciousness attained, you make the consciousness abide firmly, firm up the vision and firm up the hearing. Kapala is the vessel that represents our physical brain and associated faculties of memory, cognition, intellect etc. You might have observed that Lalitha Shasranama mentions Vigyana Gana roopini as one of Her names. This name gives us the idea of firm knowledge. We also know retention and recollection and analytical ability of the acquired knowledge are equally important in expanding the intellectual capacity.

Dharmasi dhiso dr?ha yonimdr?haprjam dr?ha sajatanasmai yajamanaya paryuha |

 Hey! Kapala, thou art the beholder of higher consciousness, so firm up the directions and also firm up the progeny for the sake of continuity of our efforts.

 Chitastha: prajamasmai sajatanasmai yajamanaya paryuha |

Hey kapala thou art wide, grant us the seeker progeny, and wealth of knowledge.

 Yanigharme kapalanyupachinvantivedhasa: pushnastanyapi vrta indravayu vimuchnchatam |

 The seekers keep the kapala on fire and then remove them and discard them. This symbolizes that the physical consciousness attains elevation and the differentiation between the lower and higher consciousness ceases to exist. So the Sruti says that all the kapalas at the end are heated and thrown out by Indra and Vayu. Indra represents divine mind and Vayu represents vastness and all pervading nature of consciousness.

This also emphasizes that the vital air or Prana consecrates the physical consciousness and elevates it. This is the reason why the emphasis is laid on Pranayama yoga to purify the mind.

Lalitha Sahasranama

A detailed notes with meanings continued…

Panchatanmatrasayaka: Pancha tanmatras are Sabdha(Sound), Sparsa(feeling touch), Roopa (the form),

Rasa(the essence of being or sap), Gandha (Smell). These are held as arrows at the hands of Lalithambika. Through these she reaches the world of becoming and ordains the activities therein.

Nijaruna Prabhapura Majat Brahmandamandala: Many phenomenal worlds make up Brahmandamandala, by her reddish hue she lights them up.

Sampakasokha Punaga Sougandhika Lasat Kasa: Sampaka, Asoka, Punnai, Sougandika (Senkazuneer) beautify her head and hair.

Kuruvindamani Sreni Kanat KoteeraManditha: A precious stone known as Padmaraga or red ruby shines on her headgear that is called Koteera. This does not conceal her hair and flowers that adorn her.

Ashtami Chandra Vibraja Dalikasthala Sobhitha: Out of fifteen kalas of Moon the eighth is supposed to be resplendent.

Mukha chandra Kalangabha mrganabhivisheshaka: The Binidi or tilak she sports on her forehead is like dark patch seen on the moon. The reason for calling it an animal shaped one is because the patch seen is like a rabbit namely sasankan.

Vadanasmara Mangalya Grhathorana Chilika: Her eyebrows are like the torana or decorative strings tied at the gateway of the God of Love or Manmada (Cupid).

Vaktralakshmi Parivaha Chalan Meenabha lochana: The beautify of her face is like the surging flood and her eyes are like swimming fishes.

Navasampakha Pushpabha nasadanda virajita: Her nose resembles just flowered Sampakha flower.

Tarakantitiraskari nasabbharana bhasura: The stud that she wears on her nose is brilliant that exceeds all stars in its brilliance. Tara is also a devi famous in the Himalayan region. 

Rigveda

Mandala 2

2-001-01

Thou art formost amonst men, thou art born of day(light) that which dries up every thing, pure, thou art irradiating, from the waters, from the stone, from the trees, and from the plants. Intrinsically fire is present in all the above.

 2-001-02 

Thou art the beholder of august office of Hota(offerer) of Pota, of Rtvik, and of Nesta, thou art the Agnidhra or the will power of the seeker, thy function is that of Prasasta( the function of spreading and harmonising) usually done by the Mitra and Varuna and thou art the Adhvaryu.

2-001-03 

Thou (Agni) art Indra, the showerer of wealth, thou art the vishnu, the brahmanaspati, the Brahma and thou art the ordainer of wisdom

2-001-04

Hey Agni thou art  royal Varuna, thou art the strong willed Mitra the destroyer of foes, thou art the Aryaman, the protector of virtuous, whose liberty every one enjoys, thou art the part of Sun, the divine at our sacrifice.  

2-001-05

Hey Agni thou art Tvashta, the giver of great wealth to the worshipper, these praises are yours, the benevolent one, thou art prompt to encourage us, give us good horses (sense organs) who abound with opulance, are the strength of men.

2-001-06 

Hey Agni thou art Rudra, the expeller from the expance of heaven, thou art the strength of Maruths, thou art the supreme food (all embodied beings), thou art pleasantly domiciled, go with ruddy horses, as wind as Pusan you cherish your will and those who offer worship.

2-001-07

Thou art Dravinoda, to all those who honour you, thou art divine savita the possessor of precious things, protector of men, thou art Bhaga, the ruler of wealth, you cherish those who worship you in their dwelling(body).

2-001-08

People adore you, Agni the protector of the people in their dwellings, they propiate you as a benevolent sovereign leader, the radiant one, thou art the lord of all offerings, thou art the distributor of tens, hundreds, and thousands(knowledge in its multiplicity). 

2-001-09

Men worship you with sacrificial rites as father, they cherish, thou art the illumination of the body, you are like the brother, you are like a Son to those who propiate you. Protect us oh! Faithful and firm friend.

2-001-10

Oh Agni thou art ever resplendent, thou art to be glorified when present, thou art the lord of all food and riches(knowledge and its richness), you shine brightly, you consume for him who offers it (the obalations are consumed by fire, similarly sense perceptions are consumed), thou art the accomplisher of sacrifice, and bestower of rewards.

Sama Veda

Agna a yahi vetayegrnano havyadataye |

Ni hota satsi barhishi || 1.01.005

Oh! Agni (Divine will),absorb our physical consciousness, lift our consciousness towards the divine, we beckon thee, come forth and bring divine consciousness and descend upon the physical.

Tam tva samidhbhirangiro dhrtena vardhayamasi |

Brhachchocha yavishtaya || 1.01.006

Thou art the beholder of Agni known as Angiras who possesses fire within the wood, and its burning characteristic as fuel, that is known as havis, we impel you to grow in thy glow with our sacrifices and submission of our essence of physical nature (grtena).Ever resplendent one, glow brilliantly!

Sa na: prthu sravayyamachcha deva vivavasi |

Brhadagne suveryam || 1.01.007

Oh! Agni(Divine will) endowed with above qualities, grant us the wealth (knowledge),that is vast glorious and forceful.

A no mitravaruna grtairgavyutimukshatam |

Madhva rja?si sukratu || 1.01.008

Oh1 Mitra and Varuna (Consciousness that is harmonious, clear and vast, pervading), you submerge our physical consciousness in your influence and make it fit to be absorbed by the divine will the Agni.

urusa?sa namovrdha mahna dakshasyarajatha: |

Dradhishtabhi: suchivrata || 1.01.009

Oh! Varuna the vastness of perception, the purity of consciousness, that results in decline of ego, falsehood, and sins, and Mitran the luminous harmony of all thoughts, actions and impulses, you are praised through Brhat (Songs that are large format ones), through the sacrifice they grow in their intensity and firmly get established by resolve.

Grnana jamadagnina yonavrtasya sidatam |

Pata?somamrtavrdha || 1.01.010

Mitra and Varuna have been active in consciousness through the Agni representing the divine Will power, and are well established in our consciousness that focuses on Brahman or Divine Mind, please accept our perception of divinity and its resultant beatitude.

Aithareya Upanishad

Om van me manasi pratishthita mano me vaci
pratisthitamaviravirma edhi vedasya ma anisthah srutam
me ma prahasih anenadhitenahoratra nsandadhamritam
vadisyami satyam vadisyami tanmamatatu
tadvaktaramavatu avatu mamavatu
vaktaram-avatu vaktaram
aum santih santih santih harih om

Chapter One

1.1.1
Atma va idameka evagra asit
nanyat kincana misat sa iksata
lokan nu srija iti

This verse gives a graphic description of the scenario at the beginning of creation or manifestation. It also emphasizes that out of the un manifested the manifestation took place!

In the beginning only Atman existed, nothing else. Not even that winked! Here the pada or word “mishad’ meaning that winked is used to emphasize attribute less state of existence. It would be interesting to recall an English usage “pin drop silence” in this context. This attribute less Brahman made a sankalpa “ let me create” and the manifestation began.

Refer to Srimad bagavat Gita:Chap.10 ver.8 

aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah

I am the source of all. Everything emerges from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. Here the pada “Pravartate” is significant because it signifies that all possibilities existed and now they emerge out of Brahman. Refer to the well-known hymn, The Venkatesa Suprabatha that starts with the phrase “Poorva Sandhya Pravarthate” that means that twilight emerges out of darkness. It is already there, and due to the earth’s rotation we come to realize the twilight!

Refer to Srimad bagavat Gita:Chap.11 ver.20.

dyav a-prithivyor idam antaram hi
vyaptam tvayaikena disas ca sarvah
drishtvadbhutam rupam ugram tavedam
loka-trayam pravyathitam mahatman

Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed!

Refer Prasna Upanishad 3.3.

Atmana esha prano jayate |

Yataisha purushe chayaitasminnetada tatam

manokrtenayatyasminchsarire ||

Atma is the origin, out of that prana emerges…

1.1.2
sa imamllokan-asrijata
ambho maricirmaramapah
ado-ambhah parena divam
dyauh pratistha-anttariksham maricayah
prithivi maro ya adhastatta apah ||

In the ascending order the manifestation takes place, Ambha Marichi, Marah,and Apah. Ambha here means water bearing (not in the literal sense). Supported by heavens, next to evolve is Marichi or Antariksham or space in its diverse forms, then Marah where the process of Vinasam or perpetual change takes place. Lastly Apah or water in literal sense evolves. The reverse order will be involution at the time of dissolution

1.1.3

sa ikshateme nu loka
lokapalan tu srja iti
so 'adbhya eva purusham samuddhrtyamurcchayat ||

As the process of manifestation reached a second stage, the Super consciousness thought controlling or protecting need to be in place, thus evolved forms from water. Here Adbhya means water bearing not mere water. Even water has evolved out of this. This is the very beginning of manifestation; it has not become self-sustaining. 

1.1.4

tamabhyatapat tasyabhitaptasya mukham
nirabhidyata yathandam mukhadyak
vaco 'gnih nasike nirabhidyetam nasikabhyam
pranah pranad-vayug aksini nirabhidyetam
aksibhyam caksiscaksisa adityah
karnau nirabhidyetam karnabhyam srotam
srotrad disah tvag nirabhidyata tvaco lomanyo
lomabhya osadhivanaspatayah hrdayam
nirabhidyata hrdayanmano manasascascacanddramah
nabhirnabhidyata nabhya apanah apananmrtyah
sisnam nirabhidyata sisnad retah retasa apah

As the Super consciousness was involved in the thought process, and had manifested as a form, the mouth portion (an approximate location) of that form parted like the egg that would crack to give birth to the new born! And the Indriya, the sense organ namely the Mouth evolved and from the mouth the Speech emerged! And from the speech the Fire emerged! Similarly the Nostrils evolved and from it sense of Smell, and from the sense of smell the Vayu emerged. The region of two eyes parted from that the Eyes evolved and emerged the sense of Sight and from it emerged the Sun! Then the area of two ears parted the Ears evolved and from it the sense of Hearing and from it, the Directions emerged. The region of skin parted and there evolved the Skin and out of it the sense of Touch and from that the Herbs and trees (flora). From the region of the heart the Heart evolved and from it the Mind emerged and from the mind the Moon emerged. The region of navel parted and from that evolved the organ of ejection (apana) and from it emerged Death! The region of Procreative organ parted and out of it evolved the Procreative organ and from that emerged Water. 

Now we have seen the emergence of senses and their Lords out of Virat purusha the manifested Brahman! The point to be noted here is that out of water bearing form the Virat purusha emerged and manifestation took place, and finally water emerged out of manifestation! This full cycle sets the clock of manifestation ticking! In the following verses we shall see how the manifestation is going to be self sustaining, that means replenishing. This activity will call for food to be consumed and digested! That turns into energy and renew growth of new components in place of old ones.

Chapter 1. 2.

1.2.1

ta eta devatah srishta asmin
mahatyarnave prapatamstama-sanaya
pipasabhyam anvavarjjat
ta enamabruvannayatanam nah prajanihi
yasmin pratisthita annamadameti ||

The controlling forces or deities thus evolved due to their cross influence among themselves were not aware of their origin! Or their real identity. Hence they presumed a separate identity! This is due to the interaction of Manas the product of heart. At once they were subjected to hunger and thirst two new sensations. Here these two connote desire. All pleaded with Virat Purusha that they be provided with an abode and also food to consume and an environment to operate!

1.2.2

tabhyo gamanayat ta abruvan na vai no 'yam alamiti
tabhyo-asvamanayat ta abruvan-na vai no 'yamlamiti

Thus having been pleaded, the Virat purusha brought forth (from the water) the form of a cow, having observed that form they said that they are not satisfied with that form. Having thus said they rejected. Then He brought forth the form of a horse that was also rejected as above. Please note that these forms were rejected because they did not have the potential to accommodate all the deities including Manas and Chandra.

1.2.3

tabhyah purusamanayat ta abravan asukrtam vateti
puruso vava sukrta to abravit yathayatanam pravisateti ||

Then the Virat Purusha brought forth the human form, they expressed their satisfaction and uttered well made, having understood that the human form as their abode they called this form as embodiment of virtue, as god Himself, as Viratpurusha Himself. Having observed their reaction, Virat Purusha asked these deities to enter their respective abodes, as they knew their respective form in the abode.

1.2.4

agnirvag bhutva mukham pravisat
vayuh prano bhutva nasike pravisat
adityascaksurbhutva aksini pravisad
disah srotram bhutva jarnau
pravisan ausadhivanaspatayo-lomani
bhutva tvadham pravisan chandrama
mano bhurva hrdayam pravisad
mrtyarapano bhutva nabhim pravisad
apo reto bhutva sisnam pravisan

Fire entered the mouth, here you would be surprised to note that certain usages in English are so apt to represent their closeness to these ideas expressed here. For example Fiery speech! Etc. Air entered the nostrils assuming the form of smell, Sun entered the eyes, taking upon the sense of sight. Directions entered the ears, herbs and trees entered the skin, Moon entered the mind! Death entered the navel, and Water entered the reproductive organ in the form of semen. 

1.2.5

tamasanaya-pipase abrutatmavabhyamabhi-prajanihiti
sa te abravidetassveva vam
devatasvabhajamyetasu bhaginyau karomiti
tasmad yasyai kasyai ca devatayai havir-grihyate
bhaginyavevesyamasanaya-pipase bhavatah

This  verse takes up the mutual interaction between the deities that are primary cause of creation having emerged from Virat Purusha and assuming separate identity having Manas as an operational field is dealt with. Desire and Hunger came into being due to their interaction and claimed that they be given an abode to operate too in the Human form! Virat Purusha told them that the deities themselves will be their abode and they would share their portion of consumption with Hunger and Thirst. Here we must understand that Hunger and Thirst are not to be taken as mere hunger for food and thirst for water. These are desires and passions. This arragement also will ensure perpetual multiplication and growth! Now you will observe a clear pattern. What ever is created is to undergo a constant change and consumed and digested and new ones to be created by interaction of these deities through Manas! What ever is offered as oblations to these organs of perception, they are taken up by these deities and are also shared by the Hunger and Thirst! When ever the interactive medium of Mind is absent then these do not perpetuate and result in pure consciousness!

Refer Srimad Bagavat Gita Chapter 4 Verse 26.

srotradinindriyany anye
samyamagnisu juhvati
shabdadin visayan anya
indriyagnisu juhvati

Some sadaks sacrifice the hearing process and the senses in the fire of mental control, and others sacrifice the objects of the senses in the fire of the senses. Here the fire is the will power or aspiration to realisation.

You may observe a word Samya is used to denote consumption. You would also be surprised to note that there are usages such as “He was consumed by his passion” 

We shall conclude this issue with this and meet you all in the next issue !