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…

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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.

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We approach you, Agni, with reverential homage in our thoughts, daily, both morning and evening.

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You, the radiant, the protector of sacrifice, the constant illuminator of truth,growing/ increasing in your own dwelling.

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Agni, be easy to access, as is a father to his son; be ever present with us for our good.

Kanda 1 Prapataka 2

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Hey! Vayu pleasant to behold, approach; these libations are prepared for you drink of them; hear our invocation.

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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.

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Hey Vayu! your speech attains the giver (of the libation), and many others who invite you to drink of the Soma juice.

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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. 

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Indra and Vayu, abiding in the sacrificial rite, you are aware of these libations;  both of you come quickly here.

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Vayu and Indra, come to the rite of the sacrificer, then completion can be speedily (attained) by men performing the ceremony.

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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.

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 Mitra and Varuna, those responsible for growth of knowledge (water), disseminators of knowledge (water), you connect this perfect rite with its true reward. 

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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.