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 !