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 !

 

 

Treasures of the Past

Welcome to the 14^th 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.

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).

 1-001-02

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

 1-001-03

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.

 1-001-04

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

1-001-05

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.

Treasures of the Past

Welcome to the 12th issue of Treasures of the past.

In the last issue we concluded the Darsapoornamasa yagna and started the discussion on Soma yaga. In this issue also we shall continue the discussion on Soma yaga. We have now understood that the Darbha is personification of Agni and water is also connected with Agni. We use these two to purify all that is tainted. Wherever water cannot be used directly, we use Agni or its representative Darbha. Now you may appreciate why we often use Darbha grass as Pavitra or a ring worn around the finger, also to hold and touch the kalasa when the pooja is conducted, and also do prokshana or sprinkling with these.

Kanda 1 Anuvaka 3.

Viniyoga 1 to 10.

Sundadhdhvam daivyaya karma devayajyayai The beholders of Darbha, you all become pure for the sake of divine, for the sake of sacrifice.

Matarisvanodharmo asi dyourasi prtivyasi visvadaya asi paramena dhamna dr hasva mahva:

Hey! Hrdayakasa (spiritual heart) thou art the vessel to hold the knowledge, thou art the heaven, thou art the knowledge that supports the three worlds, praise worthy do not come apart! By this prayer the seeker is praying to hold the expanded consciousness!

Vasunam pavitramasi sathadharam vasunam pavitramasi sahasradharam The twig of masa tree that was brought by Gayatri to the earth from the heavens and grown with great effort by soma that has been surrounded by Darbha grass, thou art the purifier of knowledge in its innumerable streams! Thou art the one who bestows knowledge in various methods.

Savisvayu: savisvavyacha: savisvakarma: The eternal knowledge is the very essence of the physical worlds, the eternal knowledge is that one, that fills the intermediate consciousness, the eternal knowledge is the cause and effect of all the works!

Huta: stoko drpso agnaye brhate nakaya svaha dhyava prthivibhyam Hey! Droplets of milk, bigger drops go to Agni and higher consciousness, the droplets that are scattered and are small go to indriyas, and vishayas (What is perceived) in the material consciousness.

Here it is also important to point out that the milk from the cow that is called Ganga or Savitu: is taken. These names represent the knowledge that flows from the eternal. Primary effort is to have collective consciousness, anything that has strayed is scattered so they are only earthly and mundane.

Samprchyadhvamutavari rurmini dhyumathama mandra dhanasya sataye Hey ! Water that is used in washing the vessel holding milk, water that is mixed with milk to attain curd, thou art truthful, very tasty, thou art the bestower of delight. Here the lower knowledge or the limbs of eternal knowledge is referred to, as they are also useful to arrive at the collective knowledge and in proper discernment. Finally they culminate in realization or kaivalya.

Somena tva a a tanachmindrayadadhi Oh! Milk I ferment thee with soma the delight of perception and the curd is meant for Indra Divine mind. 

This emphasizes that when knowledge is duly treated it results in realization. It should be apt to know that Lord Krishna holds Navaneetha in his hand. Navaneetha means the butter from the fresh milk duly fermented and allowed to become curd and after sufficient time it is churned and turned into butter, this butter is not supposed to stick to our palm! This represents knowledge! Pathanjali yoga sutra states that there are three mains steps in yoga. They are Sravanam, Mananam, Nithidhyasanam. They are hearing, memorizing, and repeatedly pondering over what has been memorized to bring out the essence of that. The churning of milky ocean and the amrta or Nectar coming out of it, the poison coming out in the beginning are all allegories to express these ideas only. We have heard a number of times that some one uttering a warning Do not allow it into your head otherwise it clouds your judgment! This is what Lord Siva did. He did not allow it to go to his head but held it in his neck!

Vishno havya rakshasva Hey! Vishnu protect this knowledge!

Kanda 1 Anuvaka 4

Viniyogas 1 to 19.

Karmane vam devebhyassakeyam Let these works be unto divine consciousness.

Yagyasyasantatirasi veshaya tva Surpa, Oh winnow I take you in my hands; thou art the one who removes the unwanted dust. Here it means irrelevant knowledge.

Pratyushta raksha: pratyushta arataya: All undivine forces were destroyed for protection, all undivine forces have failed.

Dhurasi dhurva dhurvantam dhurva tam yo asman dhurvati tam dhurva yam vayam dhurvam: Oh Agni, present in the yoke thou art the one who troubles, hence destroy those who trouble us, those who art to be killed as per our wish. This only means that all forces that are opposed to divinity are to be destroyed!

Tvam devanamasi sasnitamam papritamam jushtatamam vahnitamam devahutam Here the sacrificer approaches the cart readily saddled to the yoke and says that thou art of devas, thou art of bountiful nature, thou art of the highest, thou art of kindness, thou art of the trees, thou art of the carrier of offerings of Devas.

Ahnutamasi havirdhanam dr hasva mahna: Oh! Carriage thou art to go in straight path. Thou art the bearer of faggots, so become strong and do not break!


Ahnutamsi havirdanam dr hasva mahva: Oh! Cart, thou art the bearer of faggots the offerings, so become strong and do not break.

Uru vataya Let the Agni be grown by controlled pranas! Here Agni is will, and the pranas are vital airs.

Mitrasya tva chakshusha prekshe ma bhe mam samviktha ma tva hi sisham Hey! Samidhs Faggots meant for offerings, I look at you, through Mitra wideness or vast truth. Do not fear and shake! I shall not disturb thee. Here it means that the offerings of ones works are not out of any unwillingness, but with total harmony.

Devasya tva savithu: prasave asvinor bahubhyampushno hastabhyamagnaye jushtam nirvapami For the divine force with the help of dawning knowledge and the Aswins forward surging will I take the samidhs faggots as required as offering as sacrifice. This means that I take up the works to be offered to the divine as offerings.

Agnishomabhyam jushtam nirvanami for the sake of Agni Divine will and for Soma, Delight of perception I take the offerings of faggots.

Idam devanam These faggots are for Devas higher consciousness.

Idamu na: saha: For the sake of Devas higher consciousness alone

Sphatyai tva naratyai This offering is meant for further growth and not for any thing that is not a sacrifice!

Suvarabhivikhyesham I perceive this place as heaven higher conscious plane.

Vaisvanaram jyoti: Vaisvanara Agni is the flame!

Dr hantam duryadhyava prtivyo Let the divine be established on Prtvy or earth! Let the higher consciousness abide in my physical.

Urvantarikshamanvihi Let the works reach upto antariksha or intermediate consciousness.

Adityastvopasthesadayami Hey! Aditya, these offerings are unto thee! Offerings of physical plane of consciousness that is sense perceptions are offered to higher consciousness that is pure knowledge.

Agne havyam rakshasva Hey! Agni, protect these offerings.



 
Lalitha Sahasranama

A detailed notes with meanings

The eight Vak Devis are Vasini, Kameswari, Modhini, Vimala, Aruna, Jainee, Sarvesvari, and Kaulini. These Vak Devis composed the shasranama and sang as ordained by Sri Lalithambika.

Among many sahasranamas of Devi the important ones are Ganga,Bhavani, Gayatri, Kali, Lakshmi, Sarasvati, Rajarajeswari, Bala, Syamala, and Lalitha.

Panchadasi was composed by 12 rishis, they were Manu, Chandra, Kubera, Lobamudra, Manmadha, Agastya, Agni, Surya, Indra,Skandha, Siva and Krodapattaraka or Durvasa. Apart from these Nandhikeswara, Hari, Yama also composed songs in praise of Her.

What Manmadha composed is known as Kadhividya.

Prapancha srshti: This is classified into two broad divisions namely, Sabdha and Artha srshti. From Artha srshti Nir guna and saguna came about. From saguna Sakthi came out. From Sakthi ,Natha emanated and from Natha, Mahabindu emerged. Then there was a movement known as Spandam, then Matrukas emanated. These are subtle sounds. These resultant waves interacted with each other and with Mahabindu, and divided Mahabindu into three divisions. They were known as Bindu, Nadam, and bija. From the Matrukas all the phenomenal world etc have emanated. Bindu is referred to as Lord Siva and Bija as Sakthi. Nada is the inter mixing of these two. They are represented by different cannotations such as Prakasa, Vimarsa, and Misra. Sukla, Raktha, Misra also refer to the three. Other names given are Surya, Agni, Chandra. Gyana, Kriya, Icha. Siva, Vishnu and Brahma.

Surya is called Kama and Agni and Chandra are together called Kala. Thus the famous Kama kala the triangle is formed. From this 34 tatvas emerged, when taken together with Siva and Sakthi it becomes 36 kalas. Brahman first desired to create (Eekshanam)! This was followed by Kamam, Tapas, and Vchikeersha.

Tatvas are divided into Boktha, Boga, Bogya. These are The personality that enjoys, That which is enjoyed and the process of enjoyment. These followed a well regulated path known as Bogha Karana and bogha dharma till pralaya.

Foremost among tatvas is called Purusha Tatva. This comprised of Chit, Ananda, Icha,Gyana, Kriya in full measure.

Kala Tatva compresses the Sarva Kartrtva roopa and Kriya sakthi.

Avidya Tatva compresses Sarvajgya roopa and Gyana sakthi.

Raga tatva compresses Nitya trupta and Icha sakti.

Kala tatva compresses Nitaytva swaroopa and chit sakthi.
 

Niyathi tatva compresses Svatantra roopa ananda.

Maya tatva creates the division between Prapancha and Jiva. What is mentioned as compressing actually mean that the particular play of the tatva results in the concealment of the following play of sakthis.

All these seven tatvas are called Vidya tatvas. Brahman in the stage of impending creation is called Prakrti. In this Satva, rajo and tamo gunas are equal.

From Rajo guna, Ahankara tatva emanated. This enjoys the phenomenal world. From this subtle called Anu, anava came about.

From Satva guna, Buddhi emanated.

From Tamo guna,Manas emanated.


All the resultant products are called antakarana. From these the five Gyana indriyas(eyes, ears,nose,tongue,and skin), five karma indriyas (speech, hands, legs, Anus, and procreative organ), five tanmatras(Sound, touch, form, taste, smell), the five maha boothas (sky, air, fire, water and earth) emanated.


With this we shall conclude this issue and shall meet you all in the next issue.

Treasures of the Past

Welcome to the 11^th issue of Treasures of the Past. In this issue we shall take up the Soma yagna after discussing the concluding verses of Darsapoornamasa yagna.

Verse 15. Oh! Agni! The Maruths( representative God heads of all forces of nature) made you once, heart broken, you entered with the broken heart into thunder bolt! Thus we bring the tree that has been hit by a thunder bolt to the yagna.

Some times due to sudden force impacting a person, vairagya is born! This is indirectly pointed out here. The physical  frame may withstand the sudden change in the consciousness or may not. This is the reason why the yogic practices are suggested to tone up the body too to receive and retain the change in the consciousness. The famous maxim in our scriptures state that Our body is the best instrument to conduct Dharmic life. It says “ Sariram kalu Dharma Sadhanam”.

Verse 16. Prajapathi found that it was his own body that was the centre of the earth, and a lotus flower that raises up among the deep waters, having its root firmly established below.

The Nrsimhatapaniya Upanishad in Poorva Tapaniya , in chapter Jagat srushte Prajapatikamamoolatvam it is mentioned that Brahma finds himself in the midst of a lotus flower and he is all alone, he is taken aback by his loneliness. He is totally bewildered and confused! At that time he hears an asariri without body or voice that directed him to contemplate within and realize the truth and then go about creating the world! This also symbolizes the consciousness evolving out of an inconscient mass!

Verse 17. Oh! Jatavedas or Agni thou art present in every body. Thou art brought to the yagna in the form of wood, and seven types earth. Grant us the intuitive intellect and search the Eternal truth on our behalf.

This verse comes out clean without much of camouflage and puts rather bluntly.

The following sketch is the layout of the fire altars established during the yagna.

Soma Yagna Kanda 1 - Anuvaka 1.

Viniyogas: 1 to 8

Ishe tva  For the sake of impelling force that advances. Here Agni is addressed, Agni as we know is the divine will, this will power has to surge forward and impel the consciousness to expand and make progress.

Urjetva:  For that force, this gives strength, and facilitates consciousness to dwell at higher plane.

Vayava:stopayava:sta  Oh! Consciousness thou art externalized in the waking state and turned inward in deep sleep.

Devo va:savita prarpayatu sreshtamaya karmane Oh! Consciousness, thou art directed by Eternal knowledge towards the works or deeds of all indriyas, intellect and manas. Here it means that what ever that has been ordained will have to be done. But in an “Ego less state of consciousness” they have to be performed.

Aapyaayadhva maghniya deva bhagamurjasvati: payasvati: prajavati: ranami va ayakshama mava: stena ersata ma a dhasa?. sa:

Oh! Agni, Let the heavenly waters flow. Let them be strong powerful, invigorating, intelligent, and full of vital spirit, let them be in plenty, let them not be afflicted by sickness, and not be extinguished. In this verse heavenly water refers to higher knowledge, leading to divine consciousness. The “sickness” is referring to the distractions towards non divine forces of nature. Now the meaning of the entire verse becomes easier to comprehend.

Rudrasya heti: parivo vrnaktu. Let Rudra not disturb with his weapon. Rudra is a God head, twelve in number governing the forces of nature and also responsible for execution of the nature’s law of what you sow you reap. So He is commonly depicted with bow and arrows and other weapons for executing punishments for misdeeds.

Druva asmin gopathou syat pahvi: Let you be firmly established in this seeker! And proceed in the right path. This verse uses a word Druva. This means being firm. “Gopathou” means in the right path. “Go” means literally cow, light, knowledge in the Vedic texts.

Yajamanasya pasun pahi Let the cows of the Yajamana be protected. Yajamana means the householder for whom the yagna is being performed, pasu here means the knowledge in its plentitude. The prayer is for the protection of knowledge acquired thus far.

Kanda 1 Anuvaka 2

Viniyogas 1 to 19.

Yagyasya goshadasi  Oh! Agni, May you be firmly established among our knowledge.

Pratyushta?raksha: pratyushta arataya: All undivine forces were destroyed for protection, all undivine forces have failed.

Preyamagadhvishana barhiraccha manunakrta svadhaya vitashtata avahanti kavaya: purastadrevebyo jushtamiha varhirasade  That which is endowed with intellect, sharpened by the knowledge provided by the creator, the divine will provide us the seat of contemplation that is sacred. Holy seers come forth! This Agni the divine will proceeds towards the east. Uttering this mantra the dharba grass is spread as a seat. The significance of Darbha grass is that it signifies the consciousness being temporarily detached from earthly plane and directed towards higher realms. Agni proceeding to the east is, the divine will getting oriented towards eternal knowledge.

Devanam parishutamasi varsha vrdhamasi   Hey! Darbha grass, for Devas thou has collected the scattered concentration and impelled it forward, thou art the vow taken towards realization.

Deva barhirmatva anvan matiryak Oh! Darbha grass, I shall not cut across you in such a way that makes reversal of consciousness impossible. Uttering the same mantra this grass grown in the river side is cut horizontally and not vertically. Because if cut vertically the plant will not grow once again. Similarly consciousness is only temporarily detached from the earthly plane and directed towards the higher realms, and not permanently! 

Parva te radhyasam Oh! Consciousness I proceed to cut you off from outbound nature, at your base, Mooladhara that connects the two planes!

Acchetta te risham Oh! Darbha, though I detach from the earthly plane, I am in contact with you, and connected to you. Though the consciousness is turned inwards it remains connected to the physical plane, not thoroughly separated.

Prtivya: samprcha: pahi  Oh! Higher consciousness, behold this darbha and not let it come into contact with gross physical.

Deva barhi: satavalasam viroha Oh! Agni the Divine will grow afresh in me in plentitude, as the entire physical nature has to be turned into divine nature.

Sahasravalasa vivaya?ruhema  Let me grow in plentitude.

Prtivya: samprcha: pahi  Oh! Darbha thou art the essence of physical consciousness being the representative of Agni.

Susambhrta tva sambarami  Oh! Darbha I gather thee.

Indranyai samnahanam  I collect thee in order to attain the Divine mind. Here it is referred to as Indrani.

Pushate granthim granthatu Let the resplendent consciousness fasten you firmly, Oh! Darbha.

Sate ma a a sthat Let this bond not wither away.

Indrasya tva bahubyamudhyacche  Oh! Darbha, the representative of divine will I impel thee with the help of Indra, Divine mind

BrhaspatermudhnIharami  Let me lift you up with the help of Brhaspati the intellect.

Urvantarikshamanvihi  Rise up Oh! Agni  Divine will as the antariksha the intermediate consciousness is vast and

spread out.

Devam gamamasi Oh! Darbha, thou art capable of attaining the divine consciousness.

With this let me conclude this issue and meet you again in the next issue.