Treasures of the Past

Welcome to the 17^th issue of Treasures of the Past.

  In the last issue we have seen the 8^th Anuvaka of Yajur Veda Samhita and we shall proceed to take   up the next Anuvaka in this issue apart from the omitted portions in the last issue pertaining to the other two Vedas.

 I would like to emphasise once again, that this exercise is to kindle in our minds an enquiry about the nature of Vedas and the Dharma as ordained in the scriptures, to be followed by every sadaka or student of Vedanta enquiring into the truth, and dispel the misconception that they are mere song books written by various people who lived during the early stages of human civilization, and lack any social or cultural values worthy of emulation! Some of the western scholars have even described it as depicting barbaric acts of base instincts such as hunting and killing etc.

 The injunctions contained therein are not easy and are complex in nature and also vast in number. Dharmasastras do not profess such strong injunctions to others whose occupation is not philosophical or metaphysical enquiry. Injunctions are suitable are in tune to their occupation. They are small in number.

 They (Seers) were convinced that those few who had chosen this path need to be successful and the benefits that accrue, go to the entire society not the few individuals. Moreover even the nature is cooperative to those who succeed and since they wish the entire humanity well, the humanity is also benefited. Just like we say that any sports person who excels in a world event does his country proud. We may recall a famous verse in Tirukkural that says that if there is a person who has accomplished the ultimate goal of the sadhana then for his sake it rains all over.

 Yajur Veda Samhita

 Kanda 1 Anuvaka 9.

 Viniyogas 1-25.

 Aadade!

 Hey knife that cuts, I take up thee in my hands!

 Indrasya Bahurasi dakshina: shasrabrshti: satatejaa vaayurasi tigmatejaa:

 Having taken up the knife(sphaya:) in his hands the sacrificer addresses it as follows:

 Thou art the one who kills thousands of enemies, thou art of hundreds of luminescent rays, thou art the right hand of Indra, the divine mind, thou art also the wind or the vital airs who makes Agni shine well.

  Prtivi devayajanyoshadhyaastemoolam maahi sisham

 Hey Earth! Thou art the place of worship of Devas, I shall not cut the roots of bushes and grasses that are imbedded in you! Here the emphasis is on a verbal assurance that the consciousness will not be totally cut from the material nature for the whole of humanity but for a selected few.

 Apahato a raruu: prtivyai |

 For the sake of Earth, a raruu: the king of the grass is being removed meaning that the covering sheath is removed but not the roots. You might recall that in the 2^nd anuvaka 5^th viniyoga an assurance was given on similar lines. That is Dharba is to be cut laterally only and never vertically rendering it impossible to grow again. That too it was cut well above the roots!

 Vrjam gachcha gosthanam|

 Attain the destination that is the origin of knowledge. Residual knowledge is assigned to its original place, to be evaluated later and not allowed to confuse the present efforts to attain the truth.

 Varsha tu te dyov:

 Hey Vedika! Let it rain so that it drenches you. Let the knowledge descend as a rain and shower and envelop the whole being!

 Ba dhana deva savita: paramasyaam paraavati satena paasairyoasamaandveshti yam cha   vayam dvishmastamato maamaok| 

Hey! Divine consciousness, tie down those who are opposed to our efforts or those who are disliked or opposed by us for being anti divine. Do not let them go! By reciting this mantra the dust that accompanies the dharba is cast off!

  Apahato rru: prativyaidevayajanyai

 Vrjam gachcha gosthanam

 Varshatu te dhyou:

  Bagaana devasavita: paramasyaam

  Paraavati satena paasairyosmaandveshti yam cha vayam dvishmastamato maa mouk |

 All the above mantras are signifying casting away the dust. Dust here is forces opposed to the divine. That is the impediments that come in the way of a sadak while he gradually raises his consciousness away from the gross physical nature to subtler planes that are illumined by the divine resplendence. But bare in mind that these forces are also part of the same divinity but working against the progress of a sadak meant to make those who dare more resolute! Even in the Lalitha Sahasranamavali we have names like Brahmagranti vibedini, Vishnugranti vibedini, Rudragranti vibedini.

 Apahato rru: prtivyaa adevayajan:

  Vrjam gachcha gostaanam

 Varshatu te dhyou:

 All the above mantras are chanted while cutting the dharbas.

 Badhana devasavita: paramasyaam paraavati satena paasairyosmaandveshti yam cha vayam  dvishmastamato maamouk |

This mantra also signifies the casting off dust.

Arruste divam maaskaan |

 Hey dust bin (utkara)! The dust that had reached you shall not access divine consciousness domain, the dust known as arru: only the sheath represents gross physical, as it is it shall not reach higher relms. This mantra is repeated three times because the dust belonging to three planes of consciousness is cast away thus!

 Vasavastvaa parigrhnantu gaayatrena chandasaa |

 Rudraastvaa parigrhnantu traishtubhena chandasaa |

  Aadityaastva parigrhnantu jagatena chandasaa |

 Hey! Vedi ! The yagna bhoomi, May you be received and accepted by the Vasus (8 in number) the multi faceted indweller of every form through the Gayatri chandas, let Rudras (11 in number) receive you and accept you through the trshtub chandas, let the resplendent knowledge the Aadityas (12 in number) or Surya accept you through Jagati chandas.

After reciting these the performer of the sacrifice draws three lines on the ground by knife, signifying that the physical consciousness has been won over from asuric forces and the knife is the respective chandas, earlier story is that the Asuras have taken possession of the entire earth, and the Devas have by demarking acquired, a portion of it, on request! Even while performing the daily homa rituals by Brahmacharin as well as householders these lines are drawn but without reciting these mantras in elaborate manner and with the help of the samidh or the twig chosen as an offering. Even during Sandhyavandana the brahmachari utters the names of chandas touching his spiritual heart! Before doing japa.

 Devasya savitu: save krnavanti vedahasa: |

 It is for the sake of Antaryami the indweller, and upon his ordaining the seekers do this sacrifice.

While constructing the yagna vatika the avahaniyagni is considered the head and the other two, garhayapatyagni and Dakshinagni are considered as the components of the body.

 Rtamasyrta sadanamasyrta srirasi |

 Hey Yagna Vedike! Thou art truthful and embody true deeds and are the possessor of true wealth.

 Dhaa asi svadhaa asyurveechasi  |

  Vasveechaasi puraa krarasya visrpo virashsin |

 Hey Vedike! (Where the yagna is being performed) the altar of sacrifice also means the physical body; you support our offerings or deeds before the emergence of undivine forces of gross physical consciousness.

 Thou art also the link that existed before this present form and also the beholder of the wealth of knowledge.

 Adadaya prtveem jeeradaanuryaa mairayanchandrmasi svadhaabhistaam dhiraaso anudrscya yajante |

 The Dheeras or the accomplished ones established this earth that was obtained from the inconscience through Chandra’s radiance representing mind. The seekers face that earth and do the sacrifice. Recall that the earth also represents the gross physical. Out of total inconscience the present state of consciousness has evolved. You may refer to the Aithareya Upanishad verses in this connection and get to know how mind happened to come into this human form!

  Lalitha Sahasranama

A detailed notes with meanings continued…

 Kanakangatha keyura kamaniya bujanvita

 Amulets she wears are made of gold. They and are called Angatha, soldiers wear Keyura Angatha.

 Ratnakraiveyachintaka Lolamuktapalanvita

 She wears a necklace studded with rubies and embellished with pearls.

 Kameswarapremaratna mani pratipanastani

 She has bought over the love of Kameswara by her full breasts.

 Nabyalavalaromali latha phala kusatvayi

 The hair rising as a creeper from her navel has two fruits like breasts.

 Lakshyaromalathadharatha samuneya madhyama

 The not so explicit hip and her thighs support the creeper like hair rising from her navel.

 Sthanabharadalanmadhya patta bhandha vali trya

 She sports three folds on her body as though supporting her breasts.

 Arunaaruna kausumbha vastrabasvatkatethate

 Dark red silk adorns her as dress this red colour is kausumbha is obtained from a plant!

  Ratna kinkinka ramya rachanadamabhushita

 Her waist belt is studded with rubies and is known as sutra.

  Kamesagyata soubhagya madavoudvyanvita

  She has beautiful thighs that only Kameswara knows.

  Manikya mukutakara janudhvya virajita

 Like studded with rubies and covered her kneecaps look sturdy and shiny.

Indragopaparishipta sarathunabha jangika

 The toes are like leather holsters that hold arrows of Manmadha the Lord of cupid that attracts fireflies!

Aithareya Upanishad

  1.3.11
 sa iksata katham nvidam madrite syadutu
 sa iksata katarena prapadya iti

 sa iksata yadi vacabhivyahritam

  yadi pranenabhipranitam
 yadi caksisa dristam
 yadi srotrena srntam,
 yadi tvaca spristam
 yadi manasa dhyatam
 yady apanenabhyapanitam
 yadi sisnena visristamatha

  ko 'ham iti

 The Lord thought, “How can this being live without my pure self?” Again he thought, through what should I enter this gross physical body? And he continued to think, “If speech is the talking, nostrils breath, eyes see, ears hear, skin feels, mind thinks, apana digests, regenerative organ ejects then what am I to do?

 1.3.12

 sa etam eva simanam vidaryaitaya
 dvara prapadyata saisa vidritirnam
 dvastadetannandanam tasya traya
 avasathastrayah svapnah
 ayamavasatho 'yamavasatho 'yamavasatheti

 Then the Lord entered through an opening or cleft at the skull at Brahma randra and that is  known as Vidriti the origin of bliss or delight or Ananda. Lord dwells in three places within t hat of waking, dreaming and deep sleep states. He declares that “This is the abode”, ‘this is the abode”, “This is the abode”.

 This verse is very important from the Vedanta point of view. That is Supreme consciousness having created or manifested in stages through the Virat Purusha as all forms and finally a human form too, and having infused with life and set the whole manifestation into motion and ensured perpetual nature, wanted to put a stamp of his own pure presence in its original nature as Omnipotent, thereby logically concluding the whole exercise of rediscovering himself out of His manifestation. Otherwise this backward integration would be impossible. That is why discovering through sadana the presence of Pure Self becomes the ultimate goal of every sadak. And upon apprehending the ultimate Ananda is realized. It would be appropriate to refer to an Upanishad belonging to Atharva Veda called Nrsimha Tapaniya Upanishad available in two parts, that expounds the secret behind the pranava, the Sudharsana Chakra, and explains how to meditate upon Brahman and attain that state of consciousness. To an uninitiated, certain portions of this Upanishad are forbidden to be explained, but we shall look at the other portions.

  Pranava is said to represent the four states of consciousness as we have seen above the three states namely waking state, dream state, the deep sleep state and a state of consciousness that is beyond. The first quarter as we can call it represents “Go” the light or knowledge or Sarasvati the goddess of Knowledge, Savitri and Vaisvanara and this is the waking state of consciousness. Sun is the presiding deity of this plane of consciousness. The region of its influence is the seven parts namely, celestial region, the Sun, Air, Ether, Water, Earth, and Avahaniya fire. And this plane has 19 faces and they are 5 organs of perception, 5 organs of action, 5 vital airs, and 5 inner senses.

  The Second quarter is called Taijasa the dreaming state consciousness turned inwards but carrying latent experiences of the waking state of consciousness described above.

  The Third quarter is called “Deep sleep” state. In this there is no remnants of latent experience, this is called Prajya where the above two states have merged loosing their individual identities.

 This is the state of consciousness that one can hope to reach through thorough meditation and variably called realization to a certain extant and there are two states of consciousness that are outside the purview of this state too.

 

 These states are the real eternal states of consciousness that which eludes even the highly evolved celestials!

 You may refer to our 6^th issue for details of how these states of consciousness interact with each other.

  

  1.3.13

sa jato bhutany abhivyai-ksat kimihanyam vavadisaditi,
sa etam eva purusam brahma tatamamapasya-didamadarsam iti

 Thus having manifested he entered every being of his manifestation, in his pure form too. Thus manifested Purusha identified himself in the form as the Purusha the creator. This realization comes about through the third eye, because the other physical eyes are to perceive the ordinary forms only they are incapable of apprehending the pure form of self within! On realization he declares “This I have seen”.

 There is a great secret that is hidden in this verse. Earlier we have seen that the Lord thought, having infused life into the form, how shall I enter? Then he decides to enter through the Vidriti. Having entered, he dwells in three abodes. This is the secret, he operates at three different levels, one at the gross physical level called waking state, the other at a subtle level called dreaming state, the third at deep sleep level. Only at the deep sleep level there comes awareness of the pure self and not on other two states of consciousness!

 At the waking state all the activities take place with an assumption of false identity without awareness of the pure self. Hence the limitations imposed by the organs of perception play an important role in determining the intellectual conclusions reached at this stage! The seers called it Idanra later came to be truncated as Indra. Thus Indra is the divine consciousness within this mortal frame. A sadak has to transcend the three stages and from being at the third stage apprehend the further stages. The three stages are divine consciousness within called first is Indra, the second called Virat Purusha, the third called pure spark of eternal Brahman! One who reaches the third state is called Prajyan! This state is called Achara and the other two are Chara.

 1.3.14

 tasmadidandro-nama idandro ha vai nama
 tamidandram santam-indra ityacaksate paroksena
 paroksapriyaiva hi devah paroksapriya iva hi devah

 They called him idandra, verily he was called idandra who came to be called as Indra by those whose consciousness was turned outwards, and was praised as a Deva.
 

Rig Veda

Mandala 1

  2-001-11

 Tvam agne aditir deva dasushe tvam hotra bharatii vardhase giraa |

 Tvam ila satahimaasi dakshase tvam vrtraha vasupate sarasvatii ||

 Thou art Agni the divine representative of Aditi, thou art Hotra, thou art Bharati. You grow in   resplendence due to our praise. Thou art Ila the resplendent rays to those who make offerings to you, thou art the Lord of wealth, destroyer of Vrtra, the ordainer of light, and also thou art the Sarasvati.

  2-001-12 

 Tvam agne subrta uttamam vayas tva sparha varna aa sandrsi sriya: |

 Tvam vaaja: pratarano brhanna asi tvam rayir bahulo visvatas prthu: ||

Hey Agni! When propitiated well thou art the giver of good food (knowledge), in your pleasing hues you not only give food but also transport (the sadak) beyond sin, thou art mighty, thou art wealthy, thou art manifold, and are present every where.

 2-001-13 

 Tvaam agna aadityaas aasya tvaam jihvaam suchayas chakrire kave |

 Tvaam raatishaacho adhvareshu saschire tve devaa havir adantya aahutam ||

 Hey Agni, thou art the toungs of Aadityas, thou art kavi the realised one, the Devas gives of   wealth depend on you for food and accept offerings though you.

 2-001-14

 Tve agne visve amrtaaso adruha aasaa devaa havir adantya aahutam |

 Tavya mtaarsa: svadanta aasutim tvam garbha viirudhaa jagnyashe suchi: ||

The Devas benign in their nature accept food offered as oblations thorugh you, men too get the flavour of food through you, thou art born in the pure embryo of plants. Agni is also prathama or formost Angiras the beholder of fire within and dwels deep within the earth and is present in every component of flora. Else where in this Veda it is explicitly stated that Agni is brought out from the mother earth’s womb through enormous pressure and he is housed there in the trees!

 2-001-15 

 Tvam taan sam cha prati chaasi majmanagne sujaata pra cha deva richyate |

 Prksho yad atra mahinaa vi te bhuvad anu dhyavaaprtvii rodasii ubhe ||

Thou art associated with the Celestials through your vigor, thou exeed them in your capacity, by your power you distribute the sacrificial offering through earth and the heavens. 

 2-001-16

Ye stotrbhyo gograam asvapesasam agne raatim upasrjanti suraya: |

Asmanj cha taam sa pra hi noshi vasya aa brhad vadema vidathe suviiraa: ||

The pious seekers praising thee presented an excellent cow and a horse, will you lead both the gifts and us to the best abodes? Let us and our descendents repeat the prayers in praise of thee at sacrifice.

 Here the cow represents knowledge as we had mentioned earlier “Go” means light or knowledge, similarly the horse represents the Indriyas turned inward. This is why the Sun God is depicted as riding a chariot drawn by seven horses! Aurna the charioteer represents the mind at the beginning of the evolution of higher consciousness. He is devoid of legs, so he rides the horses or the indriyas! That gives forward movement into the phenomenal world.

Brief Life sketch of Paul Brunton (1898 – 1981)

He was a great British Philosopher, who widely traveled the nations of East in search of Truth and in quest of God. He reached the shores of India and here too he traveled the length and breadth of India and finally reached a town in South India called Kancheepuram and there he met the Pontiff of Sankara Mutt Sri Chandrasekararendra Sarasvati. He presented his salutations to Him and requested Him to answer his question about the Eternal truth and the means of realizing it. They had long discussions and finally the Pontiff suggested him to visit another town called Tiruvannamalai and meet with yet another Guru called Sri Ramana Maharishi there. He followed His advice and went to Tiruvannamalai and met Sri Ramana Maharishi. He spent many days with Him and sat in meditation in front of Him and would come up with his questions that were nagging him. Sri Ramana would simply signal him to wait and continue his meditation! Though he was impatient in the beginning he realized that slowly he was getting the answers to his questions without even being answered by the saint! During these sessions Sri Ramana would ask him whether his doubts are getting cleared, and his answer to Him was affirmative. Gradually the Truth that he was searching began to dawn upon him! 

He has compiled his experiences and has brought out a number of books that introduced the Spiritual thoughts of India to the West. Some of his famous works are “Essential Readings” and “ A Search in Secret India” and “Secret Path”. After his death in 1981 a group of his admirers have taken up publishing his so far unpublished works that sums up to nearly 20000 pages of material for posterity.

He was one of the foremost Western authors of philosophy, who has authentically documented his personal experiences for the benefit of seekers all over the world.