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. 

  

Treasures of the Past

Welcome to the tenth issue of Treasures of the past! In this issue we shall see the concluding verses of Isavasya Upanishad and the Darsa Poornamasa yagna in Yajur Veda.

Isavasya Upanishad…

Verse 11.

vidyam cavidyam ca yas

tad vedobhayam saha

avidyaya mrtyum tirtva

vidyayamrtam asnute

Through, Vidya and Avidya  two different results are obtained. By Avidya one wins over Mrtyu and by Vidya attain immortality.

 In the perception called Avidya the phenomenal creation is understood, to be divine. This will result in appropriate knowledge of the multiplicity of forms and names, and the role of prakrti that is predominant. The forms keep changing; this change of form is called Death. By knowing that, to be the only the change of form, one surpasses death!

In the perception called Vidya the Eternal Brahman the attribute less Supreme consciousness is apprehended and the eternal nature is realized. This establishes that there is nothing to die, thereby immortality is attained!

Verse 12.

andham tamah pravisanti

ye 'sambhutim upasate

tato bhuya iva te tamo

yau sambhutyam ratah

Those who follow the path of Sambhuti, that is multiplicity and change, will enter worlds of darkness as blind, and those who follow Asambhuti that is changeless, attribute less will enter into greater darkness.

Here once again the stress is laid on the fallacy of understanding the two different concepts separately without reconciling them and arriving at a profound view.

Verse 13.

anyad evahuh sambhavad

anyad ahur asambhavat

iti susruma dhiranam

ye nas tad vicacaksire

The result is different for those who follow Sambhava or Sambhuti and those who follow the concept of Asambhava or Sasambhuti. Thus we have heard clearly from the Dhira or accomplished ones.

This verse also reinforces the message of the previous verse but adds that this is not merely a statement but an assertion of those who have experienced it.

Verse 14.

sambhutim ca vinasam ca

yas tad vedobhayam saha

vinasena mrtyum tirtva

sambhutyamrtam asnute

Sambhuti and Vinasam are two different concepts, through Vinasam death is conquered and through Sambhuti immortality is obtained.

Here again the Upanishad explains the concepts with a new term Vinasam. Sambhuti as explained above refers to creation or arising out, spring up etc. Vinasam refers to perishing, change from the form held. By understanding that everything changes one understands the concept of death and by knowing it constantly springs up and arise again, one attains immortality or perfect understanding that nothing ever dies! Permanent death is not a reality. It is important that all these activities that take place upon the manifested creation are a concept of continuous change. The base of these changes is the unmanifested eternal attribute less Brahman.

Verse 15.

hiranmayena patrena

satyasyapihitam mukham

tat tvam pusann apavrnu

satya-dharmaya drstaye

Golden hued disc covers thy face, thou art the sustainer (of the phenomenal creation), remove the hue, from my sight, let me have a look at the Eternal truth.

Here the sadak has reached the pinnacle, he apprehends the Brahman, but he is presented with a face of intense activity and change, the phenomenal creation with its multiplicity of forms and names. But he is well aware that there is yet another face the Eternal nature that supports all this and expresses his wish to apprehend that too.

Verse 16.

pusann ekarse yama surya prajapatya

vyuha rasmin samuha tejo

yat te rupam kalyanatamam tat te pasyami

yo 'sav asau purusah so 'ham asmi

Thou art surrounded by dazzling collection of rays! And thou art the lone mover, the Yama, Surya, Prajapati. I witness your tranquil face, devoid of hectic activity. Thou art the Purusha the sustainer, so am I. 

Here the sadak describes the scenario that he was presented with earlier, the intense activity, change, multiplicity that he witnessed is that dazzling rays, the indweller of lord of Death, Sun, and sustainer of all. The face that he now sees is tranquil, eternally quiet and devoid of any activity, the ever lasting bliss embodied! The sadak also asserts that he has understood that he is no different from what he has apprehended.

Srimath Bhagavat Gita verse 21 Chapter10.

adityanam aham vishnur
jyotisam ravir amsuman
maricir marutam asmi
nakshatranam aham sasi

Srimath Bhagavat Gita verse 12 Chapter11.

divi surya-sahasrasya
bhaved yugapad utthita
yadi bhah sadrsi sa syad
bhasas tasya mahatmanah

From the above two verses of Baghavat Gita it is clear that Brahman is self effulgent and the brilliance is million times more than the physical Sun!

Verse 17.

vayur anilam amrtam

athedam bhasmantam sariram

om krato smara krtam smara

krato smara krtam smara

Let ( my) vital airs enter their abode Anilam, that is Eternal Brahman, immortal. Let (my) the physical body burn to ashes.

Oh Lord! Thou art the cause of all activities, remember the deeds. Thou art the cause of all activities, remember the deeds.

Here the sadak is urging the Brahman fully aware of his identity with Brahman, asking his vital airs to merge with their abode in the subtle plane called Anilam and also ordaining his body to turn into ashes and merge with Prtivi, he asks the Eternal Brahman to recall the deeds of his life thus far, because he had dedicated all its activities to it. He has no separate ego!

Here his intention is clear that he has no vasanas or impressions of his own. So he has no rebirth due to the perpetuating impressions.

 Srimath Bhagavat Gita verse 5 Chapter8.

anta-kale ca mam eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah

Who so ever thinks of Me alone at the time of his death, he at once attains my nature. Let there be no doubt in this.

Srimath Bhagavat Gita verse 6 Chapter8.

yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah

Which ever state of being one remembers at the time of one’s death, Oh! Son of Kunti, that state of being he will attain.

Verse 18.

agne naya supatha raye asman

visvani deva vayunani vidvan

yuyodhy asmaj juhuranam eno

bhuyistham te nama uktim vidhema

Hey ! Agni Bagavan, the divine will, representing the Eternal truth, your help has rendered this progress in consciousness, thou art the great deva among gods, thou art realized! Deeds are well remembered, hence the merger with the Eternal Brahman is demanded.

HARI: OM

Yajur Veda

   Verse 7. Prajapathi brought forth the earth from the cavity (inconscience) assuming the avathara of Varaha or a boar, I bring to the yagna that earth brought forth by the boar and pray that they help in my sacrifice.

      Here the cavity mentioned in the verse will have to be understood as nonconscious or absence of consciousness.  

      The Avathara or incarnation of  Boar has a great significance. Because boar is an animal with more base instincts and

      is stated to be more attached to its surroundings, and siblings! It also has a habit of digging, so the simile is apt here.

      You might recall another verse that is a classic, in Rig Veda about which there is a famous story of a boar and

      Swan trying to find out the head and toe of Lord Siva unsuccessfully! The real purport is to bring the Divine

      Consciousness into our mortal frame, every cell that is not conscious, will have to be made conscious of the Divine!

       Verse 8. The whole manifestation is established on the physical creation and is firmed up by this gross form!  

        I bring these stone pebbles representing that physical creation for the yagna.

       This verse tells us an important aspect of creation. Though the entire creation is dynamic, the underlying firmness that

       Is established is the result of interplay of forces is mentioned here.

      Verse 9.  Earth having the colour of pure white, created by the surf of gushing waters, gold and silver

      coloured earth be brought and kept in the northern altar, those who are attracted towards them be

      led away! Thus let the yagna protect me!

        This verse is again is a very good instance of how the Veda handles examples and tries to explain concepts that are

        Psychological in nature. We all know the famous proverb that says “All that glitters is not gold!” and also a famous

        Usage that defines graft as “Silver bribe.” The verse prays that those who are rank materialists are to be led away

        From the yagna sala (venue) and only those who pursue the Eternal truth be left alone to proceed towards their

        Chosen objective.

        Verse 10. Oh! Agni! Thou art present in your full force in the form called “Asva” or horse!

        Thus you left your force in the “Asvatha” the tree! We are the people searching for you, in the tree!

        Let us live happily and let the twigs of Asvatha tree be brought to the yagna.

  This verse is yet another example of allegorical expression found in abundance in Vedic texts. Horse is known to have tremendous force and is always referred to express any, force related expressions, contextually. Just like galloping thoughts etc. Earlier we have seen that fire is said to reside in the trees or embodied in trees. Since fire god is addressed here it is said that the horse left the force of fire in the trees! Secondly trees are treated as the same species like other living beings including men, in Vedic texts. You may come across a number of references wherein the trees are taken to represent the human race. There are references where the skin is said to have the properties of earth and the hair upon it represents the flora! The Sandhyavandana mantra includes the Prokshana mantra or sprinkling of water upon oneself to purify, uttering the verses that signify the same relationship that is mentioned above.

  Verse 11.  Ho! Athi (Ficus glomerata) tree! You represent strength, which is invigorating, that which constantly grows. You also represent divinity (in the form of fire within) in this physical form! Let us be happy with your help and attain the Eternal knowledge, full of wealth. Let the twigs be brought to the yagna.

 Athi tree is supposed to be very strong and is used widely in making the images of Gods and also used to induce fire by rubbing two pieces of this wood together. This is called “Arni” You may be aware that the Lord at the Famous Kancheepuram temple of Sri Varadharaja housed inside the temple tank is made of this tree and is brought out for worship every 8 years.  

    Verse 12.  Hey! Purasa(Thespesia populnea) tree called “Parna” thou was brought from the heavens be the goddess Gayatri, and grown by none other than Soma. You have acquired the Eternal knowledge from the discussions of Devas in the heavens! So your twigs are brought here for the yagna for attaining the knowledge of the Eternal. So grant us that knowledge that is resplendent.

There is story behind this verse, once upon a time in Brahma loka great scholars were discussing the Eternal truth or     Brahman. They were discussing this under the Suparna tree! The tree was listening to the discussions and clearly understood the concept of Brahman as a result, its leaves parted slightly at its base and formed a shape of an arrow! Signifying the one pointed concentration that made it possible. So the tree was brought down to earth by Goddess Gayatri representing eternal knowledge and was planted, Lord Soma (Divine Perception) nurtured the tree! Lord Garuda is also called Suparna because of his one pointed contemplation upon God!

    Even today its leaves are used in offering ghee into the fire altar in yagnas.

     Verse 13. Hey Vahni (Ficus religiosa) tree!, Prjapathi brought your branch to initiate Agni, at the time of creation! I cut your branches and bring them for this yagna!

This tree is also known as Asvatha or Arasu in tamil. Lord Krishna declares in Bhagavat Gita that among trees he is Asvatha! This tree is popularly worshipped as Lord Narayana and you would find these trees on the river banks with an idol of Lord Ganesa beneath.

 Verse 14.  Hey Jatavedas (Agni)! When Prajapathi brought you upon earth you attained the tree that is afflicted by stunted growth! Though they could not progress now, will eventually progress later on! Thus I bring that wood for the yagna.

From this verse it may become clear that the link between the tree and a human being is subtly pointed out here.

We shall see the concluding verses of this yagna in our next issue and take up AithareyaUpanishad and Soma yagna for study in our forthcoming issues.

Treasures of the Past

Welcome to the 9^th issue of Treasures of the Past! In this issue we continue to discuss the Isavasya Upanishad that is part of the Sukla Yajur Veda. Moreover we shall begin the discussion of the primary Vedic text of yajur Veda too. So that we can appreciate that it is an esoteric representation and not a mere ritualistic compendium of songs sung by nomadic tribes as understood by the western philosophers!

We saw the first five verses of this Upanishad, now we shall see the next five.

Verse 6.

yas tu sarvani bhutany

atmany evanupasyati

sarva-bhutesu catmanam

tato na vijugupsate

To one who sees himself as the self of all beings, and all beings within himself, is devoid of aversion towards any one. He is the wise one.

Now the Upanishad starts defining the benefit of apprehending the Brahman or Eternal truth. It describes the state of mind of a yogi. By proper understanding of the concept of Brahman and making such an understanding a living reality through direct apprehension facilitated by yoga and meditation, one arrives at a point of established truth. That is the phenomenal creation is an extension of the eternal Brahman that is beyond the dualities, forms and names. It is far beyond the scope of physical organs of perception. When such an understanding is reached the Sadak gets a unified perception of whole creation and beyond. He sees himself as the self of all beings and all beings within himself. The resultant attitude will be love all without any exception. This is an empathy view of creation.

Verse 7.

yasmin sarvani bhutany

atmaivabhud vijanatah

tatra ko mohah kah soka

ekatvam anupasyatah

To one who has a unified perception and sees himself in everything and every thing within him, where is infatuation or suffering?

This verse reinforces the view point elaborated by the previous verse and goes a little further and states that to such a person there is no infatuation or suffering. These actions are emotional in nature and they loose their relevance once this understanding is abiding! Let us take an example and try to understand what the Upanishad explains. For instance if there is fire and a person happens to touch it, ordinarily he is bound to feel the heat and pain associated with the burning. But on the other hand if he has attained the perception detailed above, there will not be any difference between the fire and that which is burnt! Hence he would not react to such circumstances and fire does not burn him either. We have numerous examples of these incidents being highlighted by great puranas. From the Nrsimha purana we learn that Prahladha is subjected to a number of punishments comes out unscathed because he never distinguished between himself and his surroundings. He saw Sri Narayana in every thing. He later asserts with conviction that there is nothing around that does not possess Sri Hari inside. Prushasuktham states that all within and without are occupied by Sri Narayana. Similarly we see the resolve with which Nachiketas declined all the material gratifications offered by the Lord of Death! The story of Druva reminds us about the unflinching resolve that achieved the purpose of apprehending the Lord Sri Narayana!

Srimath Bhagavat Gita verse 30 Chapter 6.

yo mam pasyati sarvatra
sarvam ca mayi pasyati
tasyaham na pranasyami
sa ca me na pranasyati

Lord Krishna says that a person who sees himself, within every creation around and everything within himself, always stays established within Me and I am established within him. The quality of, being mutually non exclusive! This is the highest consciousness level to be attained by a yogi.

Verse 8. 

sa paryagac chukram akayam avranam

asnaviram suddham apapa-viddham

kavir manisi paribhuh svayambhur

yathatathyato 'rthan vyadadhac chasvatibhyah samabhyah

The Brahman is self existent all pervading, without body, muscles, it remains unaffected by ignorance, it is full of radiance, it is pure, it personifies the seer or an accomplished yogi, embodiment of all knowledge, it envelops all, directs its own nature to manifest and perform the manifestation as role, from time immemorial!

The verse elaborates the self existent nature of Brahman. The emphasis is on the nature of remaining attribute less yet performing the role of phenomenal creation!

Verse 9.

andham tamah pravisanti

ye 'vidyam upasate

tato bhuya iva te tamo

ya u vidyayam ratah

Those who pursue “Avidya” are like the blind proceeding towards the darkness, whereas those who pursue “Vidya” are lead to greater darkness.

This verse is the most difficult one that has prompted diverse interpretations being given to it by various scholars. We need to be more careful in analyzing the actual purport of the verse. There are two words that are used here one is “Vidya” and the other is “Avidya”. One way of interpreting it is that Vidya is knowledge and Avidya is ignorance. But you may observe that the Upanishad says those who pursue Vidya approach greater darkness! To resolve this contradiction we need to go back to the previous verses. The Upanishad talked about two different perceptions; they are at the outset seemingly opposed to each other. A perception that looks at the phenomenal worlds as different entities, but found a common chord of Self connecting every creation. The other is seeing everything within Self! These two perceptions one emphasizing the variety and the other emphasizing the underlying unity, need to be reconciled and a profound understanding of both possibilities in a unified consciousness is to be arrived at.

Avidya is a perception of a sadak and not a non initiate. He has achieved progress and perceives the divinity within himself as well as all other components of creation. He perceives God within himself as well as outside! He has missed the unity that is beneath all that pervades all and envelops all. So this condition is called Avidya. Non apprehension of unity. But during sadana or contemplation he may arrive at an all together different perception too. That is all phenomenal creation might disappear from his perception including himself and only the unified perception may be available to him. This will render his understanding being not profound. Since there is a possibility of apprehending the phenomenal creation too as part of the eternal! That is the reason why the Upanishad explains the folly of understanding one without the other. Both are when taken independently are incorrect perceptions. But when achieved together as a logical progress of consciousness into a profound one, is the best achievement of yoga. Both the phenomenal creation that is connected by Self and the Eternal unmanifested truth or consciousness being the base and enveloping the phenomenal creation and exceeding it should be apprehended and understood together.

Verse 10.

anyad evahur vidyaya

anyad ahur avidyaya

iti susruma dhiranam

ye nas tad vicacaksire

The two perceptions called Vidya and Avidya are different and yield different results that are opposed in nature, they need to be reconciled. So say the seers or those who have accomplished the profound perception.

Following the above mentioned concepts of understanding namely Vidya and Avidya two different results will be obtained. This is the conclusion arrived at by the Seers.

The remaining verses shall form part of the next issue.

Now we shall see the primary Vedic text with an introduction on Veda and Yagnas.

Yajur Veda

We shall see the verses in this Veda, in their proper order of Anuvakas. They are primarily explanatory verses of rituals performed. They explain the minutest details of construction of the fire altar, their geometrical construction, their position with respect to the performer, and the four principal directions. They not only tell us about the fire altars but also other service areas such as cow shed, secondary fire altar, the positions for keeping the vessels in which the offerings such as clarified butter, milk, curd, soma juice, cooked rice are kept. These may appear to be ritualistic and not very rational to an ordinary reader, but when read with an inquisitive mind, they reveal an inner meaning! Remember that what ever they did had a motive and the expressions are symbolic. The purpose of these rituals is to rid the mind of its diversions and by constant practice increase the contemplation on the Universal principle GOD. The entire objective of human birth is to understand his origin and abide in it while he is alive, this gives him the ever lasting joy! In a yagna, experts in all the four Vedas participate and help the initiate who is a householder to embark upon the enquiry on Eternal Brahman.

Given below are certain expressions that represent the priests involved in the yagna.

The Hotr-priest, specialist of the Rgveda, takes care of recitations that accompany the offerings. His assistants are: the Maitravaruna (or Prasastr), the Acchavaka, the Gravastut.

The Adhvaryu, specialist of the Yajurveda, murmurs offering formulas and takes care of the "management" of the enire ritual. He is assisted by the Pratiprasthatr, the Nestr, the Unnetr.

The Udgatr, specialist of the Samaveda, takes care of the chants. He is assisted by the Prastotr, the Pratihartr and the Subrahmanya.

There is a fourth group of priests, among whom the Brahman-priest is the most important one. He is a sort of "overseer" of the ritual. For instance, his explicit permission is required when other priests want to start with a crucial part in the sacrifice, and he is the one who should know how to make corrections if something went wrong. He may belong to the three mentioned Vedas, or to the fourth, the Atharvaveda. The group of the Brahman includes further the Brahmanacchamsin, who in practice cooperates with the Hotr.

In total there are 16 priests or a 17^th, the Sadasya who is mainly a witness, they perform the sacrifice on behalf of the sacrificer and his wife; who had invited the priests and promised them a sacrificial fee called daksina.

The yagna may be conducted for five or six days, and the sacrificer along with his wife should undergo an important transformation. On the first day the Diksa or taking vow ritual takes place. The sacrificer is shaved, and from that moment on he restricts his food. Moreover, he will keep his hands from that moment on as much as possible in the form of a fist: the ancient exegetes explain that this indicates his embryonic status. 

Only after the concluding bath the Apavrta snana, after he and his wife emerge after bath, he is allowed to open his palms, and is considered as reborn . The restrictions on food and behaviour is less stringent with the wife.

With these few words we shall proceed to look at the Yajur Veda. Darsa Poornamasa is one of the fire offerings or yagna defined in this Veda. The first Anuvaka starts with a verse addressed to the Asvatha tree.

Verse 1.Oh! Asvatha, you were present in the womb of a tree, you shall be cut, for the purpose of the yagna of the brahman and brought to the yagna bhoomi or altar with salutations. Oh! Asvatha, thou art the carrier of offerings Being the possessor of Agni within, thou art the personification of Agni the divine will power in man, thou art the cause of awakening, the possessor of tranquility, the origin of Agni, thou art the one who   

 had the vahnni tree as the womb. I carry thou to the yagna!

Verse 2.Oh! Earth, thou art the Vaisvanara roopa or personification. I carry thee to the yagna! Vaisvanara

 is the digester of food. Earth is said to be the personification of Vaisvanara.

Verse 3.The bitterness of Akasa is kept in the earth, and the black colour of earth is kept in the Moon! So in the earth bitter part represents Akasa and the black part represents the Moon. Hence both are brought to the yagna. After reciting this earth that is bitter in taste and black in colour is brought to the yagna. Let us look at this verse little carefully. It talks about two physical qualities of earth, and compares them to space and Moon. These two, Akasa and Moon, are related to Earth and are represented by the taste and colour! Later we shall see the Akasa and the Moon are shown as related to consciousness and mind, thereby establishing a connection between the external ritual and the inner attitude that one must possess.

Verse 4.Oh! Agni, the Divine will, thou art present in the tree in the physical form like a rat having dug deep burrow. Having pervaded this mortal form, you have purified the form itself. As your representation we bring the earth from a rat’s burrow to this yagna! You will find the expressions are getting more symbolic.

Verse 5.Let us live for hundred years, searching the eternal bliss, we bring the earth that has been brought out by white ants, that is like bringing the essence of our physical nature, we bring that earth to the yagna!

      Verse 6.The physical form is made of a uniform mixture that is the creation of Prajapathi the creator.

      This earth representing that character is brought to the yagna by me!

    Here the mixture that is mentioned is food with the awareness of God within, that is referred to as Soma* this expression is frequently misinterpreted to be an intoxicant. Veda clearly states that it is a psychological phenomenon that is often represented externally by an extraction of essential oil from a creeper used in the yagna! This drink that is consumed during the yagna by the participants is known to increase alertness instead of reducing it, like an intoxicant!

Soma drink*

Soma is the name of a plant from which the juice is pressed that is said to have a certain effect on the mind. The plant and juice are worshiped. Several verses in the Vedic texts suggest that Soma induces wakefulness, alertness. The Soma-juice that is trickling from the sieve is compared with rain falling from heaven; the vessel in which it is collected is referred to as the ocean.

Courtesy:

Refer to the site below for pictures of yagna.Though the contents of the web site are not similar to that of the author.

http://www.jyotistoma.nl/

We shall see the rest of the Vedic texts in the following issues.