Please visit Thinking Skills for the Digital Generation by Athreya and Mouza at Springer.com

Saturday, April 20, 2019

Pravaram (Abhivadaye)


I am not one who likes to follow rituals blindly. I like to know the substance. If one can get the substance, understand it, find it relevant to living a useful life and use it wisely, how does it matter if the ritual is not practiced? If the ritual is practiced it should be with mind, speech and action in synchrony. It should be practiced so as to teach the young and show them their spiritual roots. This is what I like to do with some of our samskaras or what is called in modern times as the rights of passage.

Upanayanam is such a samskara and I find it a meaningful right of passage for boys. We need such a ceremony particularly in modern times with so many distractions, temptations and lack of role-models. For girls, it is relatively easy since nature takes care of it and lets them know they have moved to the next stage.

In preparing my grand-son for upanayanam, I wanted to teach him the Gayatri mantra and the special verse he has to recite when he asks for blessings from elders. It is called “pravaram” (which means line of ancestry) or “abhivadaye” since it is the first word in the verse.

It is customary to say this small verse (sutra) when paying respect to an elder. This verse traces the family tree to its founders, millennia back. It starts with the names of three to five rishis all of whom can be traced back to the Vedas. They were the authors (or seers) of Rk mantras. After mentioning these rishis, the verse mentions the gotra, the name of the codified manual the family uses for performing samskaras (Grahya sutra) and the name of the branch of one of the four Vedas the family follows.

This custom of paying respect is called “abhivaadaye”, which is translated to mean “I pay respect to you”. For my specific Athreya family, the words are:

                Abhivaadaye, athreya, archanaanasa,  shyaavasva thraya risheh pravaraanvitah

                Athreya gotrah, aapasthambha sutrah, yajussaaka adhyyayi

                ………….(say your name) sharma naama aham asmi bhoh

In our family tree, when we say “abhivadaye” we mention Athreya, Archanaanas and Shyaavaasvas. All of them descended from Atri and have written Rk mantras in the Rg Veda.

Since these words have been transferred from father to son uninterrupted and unchanged over the millennia, we can be sure that these three rishis were our documented ancestors. We know that Atri was a major seer and author of several mantras in Rg Veda. The name Athreya means “one who is the progeny of Atri”. In fact, among the 180 or so rishis mentioned in the Vedas, there are several Athreyas.

Atri is mentioned in several sutras in Rg veda. Athreya Punarvasu was probably the first link (or the latest one from the original rishis) because he lived in historical times and taught medicine at Taxila. His book Athreya Samhitam was the forerunner for Caraka Samhitam.

Archanaanas is the seer of only one mantra in Rg Veda on Mitra-Varuna in Book 5, sloka 64. It is shown below.

Please look at the names in Sanskrit (in red font) to help pronounce the names properly. 


Rg Veda  Book 5: Sloka 64 by Rishi Archanaanas on Mitra-Varuna

वरुणं वो रिशादसम रचा मित्रं हवामहे |
परि वरजेव बाह्वोर जगन्वांसा सवर्णरम ||
ता बाहवा सुचेतुना पर यन्तम अस्मा अर्चते |
शेवं हि जार्यं वां विश्वासु कषासु जोगुवे ||
यन नूनम अश्यां गतिम मित्रस्य यायाम पथा |
अस्य परियस्य शर्मण्य अहिंसानस्य सश्चिरे ||
युवाभ्याम मित्रावरुणोपमं धेयाम रचा |
यद ध कषये मघोनां सतोत्णां च सपूर्धसे ||
आ नो मित्र सुदीतिभिर वरुणश च सधस्थ आ |
सवे कषये मघोनां सखीनां च वर्धसे ||
युवं नो येषु वरुण कषत्रम बर्हच च बिभ्र्थः |
उरु णो वाजसातये कर्तं राये सवस्तये ||
उछन्त्याम मे यजता देवक्षत्रे रुशद्गवि |
सुतं सोमं न हस्तिभिर आ पड्भिर धावतं नरा बिभ्रताव अर्चनानसम ||


Shyaavaasvas is the seer of several mantras. They are Book 5:52 on Marut, Book 5: 81 on Savitr, Book 8: 35 on Asvins, Book 8:37 on Indra and Book 8:38 on Indra/Agni. I copied only one of them as shown below.


Book 8: Sloka 81. Rishi Shyaavaashvas  on Savitr

युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बर्हतो विपश्चितः |
वि होत्रा दधे वयुनाविद एक इन मही देवस्य सवितुः परिष्टुतिः ||
विश्वा रूपाणि परति मुञ्चते कविः परासावीद भद्रं दविपदे चतुष्पदे |
वि नाकम अख्यत सविता वरेण्यो ऽनु परयाणम उषसो वि राजति ||
यस्य परयाणम अन्व अन्य इद ययुर देवा देवस्य महिमानम ओजसा |
यः पार्थिवानि विममे स एतशो रजांसि देवः सविता महित्वना ||
उत यासि सवितस तरीणि रोचनोत सूर्यस्य रश्मिभिः सम उच्यसि |
उत रात्रीम उभयतः परीयस उत मित्रो भवसि देव धर्मभिः ||
उतेशिषे परसवस्य तवम एक इद उत पूषा भवसि देव यामभिः |
उतेदं विश्वम भुवनं वि राजसि शयावाश्वस ते सवित सतोमम आनशे ||


It gave me a special thrill and joy when I found the names of the three rishis among the mantras of Rg Veda dating back to 3,000 years or more.  What visionaries they were. What a heritage they left us. And, how cleverly they developed a way of making sure that the future generations knew their roots.



On learning about our ancestors who lived more than millennia back, my only regrets are 1. Wish I had learnt it when I had my upanayanam. 2. I wish women have a method like men have, to find their root-saints (moola rishi). But, if they know their family gotra name, they can find it too, although only through paternal lineage. 3. I wish every one had a custom similar to abhivadaye so they can trace their lineage too. My guess is that everyone in India should be able to trace back to one of the 180 or so rishis mentioned in the Vedas.

Sources: http://www.sacred-texts.com/hin/       

The Secret of the Veda by Sri Aurobindo  - https://www.auro-ebooks.com/the-secret-of-the-veda/

Saturday, April 13, 2019

More Poetry and Mythology in the Rg Veda



When I started reading portions of Rg Veda with an eye to symbolic meanings and how they were interpreted later in the form of myths and puranas, I came across these three examples. These mantras were used by Yaskacharya in his book on Nirukta. He is looking at the meaning of the words from their verb roots. He is also explaining synonyms and homonyms.

The first example which impressed me was from Rg Veda 10:71:2 addressed to Brhaspati and Knowledge. In fact, the entire 10:71 is an amazing source of poetry with hints about the origin of the Vedas as “heard” by the rishis  and not “written”. This section is so important that Adi Shankara quotes this section in support of his assertion that the words of the mantras were heard by the rishis.

The word Vak which means both word and also Saraswathi is the central theme.

सक्तुमिव-तित-उना पुनन्तो यत्र धीरा मनसा वाचमक्रत |
अत्रा सखायः सख्यानि जानते भद्रैषांलक्ष्मीर्निहिताधि वाचि ||

In the second line you see the word Lakshmi, which is used here to indicate a “mark”. Yaska says that the word Lakshmi is so called because it is to be obtained (laabhaat) or it indicates a desire to obtain (lakshanaat) or marking (lapsyanaat). The root sound is lash meaning to desire or lag to cling or lajj meaning not to praise. A further note says that men who have Lakshmi do not praise themselves.

The meaning of this mantra is as follows according to one translation: (T H Griffith)

Where, like men cleansing corn-flour in a cribble, the wise in spirit have created language,
Friends see and recognize the marks of friendship: their speech retains the blessed sign imprinted.

In this we can see the poetic comparison of a mundane activity such as cleaning a food item with the way the wise rishis process words and language and give them to us.

Finally, we can also see the seeds of ideas for later mythologies of Saraswathi as the goddess of knowledge and Lakshmi as the goddess of wealth.

The next example is from Rg Veda 3:47:1  addressed to Indra

मरुत्वानिन्द्र वर्षभो रणाय पिबा सोममनुष्वधं मदाय |
सिञ्चस्व जठरे मध्व ऊर्मिं तवं राजासि परदिवः सुतानाम |

Prof. Griffith translates it as follows:

DRINK, Indra, Marut-girt, as Bull, the Soma, for joy, for rapture even as thou listest.
Pour down the flood of meath within thy belly: thou from of old art King of Soma juices.

The connection between the words and mythology are to be seen in the word vrishaba. Nirukta says that this word is derived from varshita apaam, that which brings down rain. The same word is also used to denote Indra. As mythology goes Indra killed the demon Vritra and brought rain to the dried-up earth. The word vrtra also stands for the cloud. Marut represents the wind. One can easily see the connections between Nature and mythology.

The final example is from Rg Veda 1:115:4  addressed to Surya

तत सूर्यस्य देवत्वं तन महित्वं मध्या कर्तोर्विततं सं जभार |
यदेदयुक्त हरितः सधस्थादाद रात्री वासस्तनुते सिमस्मै ||

This is the Godhead, this might of Sūrya: he hath withdrawn what spread o’er work unfinished.
When he hath loosed his Horses from their station, straight over all Night spreadeth out her garment.

The rishis imagine the world covered in darkness by a garment which is lifted when the Sun rises and rides on his chariot.

Friday, April 5, 2019

Vedic Rishis as Poets




In his book on The Artful Universe, William Mahoney points out that our rishis considered the universe as an artifact of Divine imagination and the gods themselves were the artists. The gods in turn express themselves through the imagination of the poets/seers who “know” the mystery intuitively through their “hearts and minds”.  This reciprocal relationship, the concordance between the cosmic, divine and the human runs through the entire Vedic mantras.

This is made possible because of the structure of the Sanskrit words based often on a root which is a verb. This is well-explained in the world’s first text on etymology, Nirukta. For example, the root verb for the name Vrtra is Vr to cover, or to grow. Therefore, it refers to the cloud. When the Vedic chants mention Vrtra, the rishis refer to the cloud according to the etymologists (nairuktas). Later came the pauranikas and aithikasikas, who imagined a serpent demon in the word Vrtra and wrote legends about that demon.

If we stay with the etymological interpretation, Rta is of the cosmic order. Brahman is of the divine, the intellect. They are mentioned in the Vedas. Prajapati is of the world and the body and came out of later ithihasa and purana (epics and legends) interpretations.

The Vedic seer is the rishi. The Vedic priest is agni. In the practice of the sacrifices (yagnas) explained in the Brahmanas, the advaryu is  for reciting the mantras, the udgita for the singing, the hotr for the performance of the ritual and the brahmana for silent supervision and for correcting errors. 

An example of relationship between the magic of the mantras and poetic structure, William Mahoney refers to Chandogya Upanishad 3:16:1-5. It says that man is indeed the sacrifice, just as Prajapati was. To reconstitute Prajapati who was broken up, one has to perform yagna every day. In the morning one has to use gayatri with 24 letters to correspond to the first 24 years of his life. In the afternoon trishtup mantra used with its 44 letters to correspond to the middle life. In the evening it is recitation of mantras in the jagati meter with its 48 letters. 

In a hymn addressed to Varuna, the rishi-poet shows his gratitude and respect in the following words:  (Rg Veda 5:85:2).

SING forth a hymn sublime and solemn, grateful to glorious. Varuṇa, imperial Ruler,
Who hath struck out, like one who slays the victim, earth as a skin to spread in front of Sūrya.

 In the tree-tops the air he hath extended, put milk in kine and vigorous speed in horses,
Set intellect in hearts, fire in the waters, Surya in heaven and Soma on the mountain.

पर सम्राजे बर्हद अर्चा गभीरम बरह्म परियं वरुणाय शरुताय |
वि यो जघान शमितेव चर्मोपस्तिरे पर्थिवीं सूर्याय ||
वनेषु वय अन्तरिक्षं ततान वाजम अर्वत्सु पय उस्रियासु |
हर्त्सु करतुं वरुणो अप्स्व अग्निं दिवि सूर्यम अदधात सोमम अद्रौ ||

Another example is in Rg Veda (10:69:10) which says metaphorically that the poets hold lights in their mouths.

When he had won him every sort of booty and gone to heaven and its most lofty mansions,
Men praised Bṛhaspati the Mighty, bringing the light within their mouths from sundry places.


यदा वाजमसनद विश्वरूपमा दयामरुक्षदुत्तराणिसद्म |बर्हस्पतिं वर्षणं वर्धयन्तो नाना सन्तोबिभ्रतो जयोतिरासा ||

Another poetic observation in Rg Veda 6:9:5 addressed to Agni as follows:

A firm light hath been set for men to look on: among all things that fly, the mind is swiftest.
All Gods of one accord, with one intention, move unobstructed to a single purpose.


धरुवं जयोतिर्निहितं दर्शये कं मनो जविष्ठं पतयत्स्वन्तः |
विश्वे देवाः समनसः सकेता एकं करतुमभिवि यन्ति साधु ||

The following examples show the seers comparing the art of making poetry to weaving and to building a chariot. From Rg Veda 2:28:5 to Varuna

Loose me from sin as from a bond that binds me: may we swell, Varuṇa, thy spring of Order.
Let not my thread, while I weave song, be severed, nor my work's sum, before the time, be shattered.

वि मच्छ्रथाय रशनामिवाग रध्याम ते वरुण खां रतस्य |
मा तन्तुश्छेदि वयतो धियं मे मा मात्रा शार्यपसः पुर रतोः ||

From Rg Veda 5:2:11 to Agni

As a skilled craftsman makes a car, a singer I, Mighty One! this hymn for thee have fashioned.
If thou, O Agni, God, accept it gladly, may we obtain thereby the heavenly Waters.

एतं ते सतोमं तुविजात विप्रो रथं न धीरः सवपा अतक्षम |
यदीद अग्ने परति तवं देव हर्याः सवर्वतीर अप एना जयेम ||

Saturday, March 30, 2019

What is Silence for?




What is the purpose of silence in meditation?

Silence means “absence of sound or noise”. It refers to external sound and one’s own speech. In fact, the most common word for silence in Sanskrit is Mauna which means not talking. In fact, all the other words in Sanskrit I looked up suggest absence of talk, speech or sound to define silence. Great. But, even when there is no external sound as on a mountain top on a still night, even when we our mouth is shut, the mind keeps up with its chatter. Since the mind thinks using language, there is talking, an “internal” noise.

We know that some rare individuals can totally stop the mind from thinking. Then what?  What about those who can still the mind from wandering and agitation and even can stop the internal chatter? They can feel the silence. Then what?

The Vedic system says that one should practice “not speaking” in between mantras. That is not silence.

Patanjali’s Yoga sastra says that one should get to the state of Samadhi at which the knower and the known are fully merged. One gets there through the earlier stages of focus (dharana) and intense concentration (Dhyana). In other words, the mind is active in the act of getting there, but focused.

At other places we learn that silence is to “receive the inner light” by emptying the mind of all thoughts.

Ramana asks us to keep asking “Who is the I?”. He says: “Track the I back to its roots”.  He does not say where it will lead to. He leaves it to us to find out for ourselves. The process of getting to the real “I” of Ramana  is not internal silence. It is “deep looking”.

Buddha talks about Nirvana. He asks us to look deeply to realize the impermanence and inter-connectedness of all things and absence of any isolated thing called self.

It is interesting to note that spiritual path emphasizes silence to relate to the mystery and religion emphasizes sound or word to relate to that same mystery. One leads to meditation and the other to prayer.

It appears that silence can help still the mind and focus, reduce distractions and look deeply into questions that really matter – such as “Who am I? and How did this world come about?”.

In other words, for most of us, silence is not really silence. Silence is a finger pointing to self-inquiry and not the end point. I do not see how sitting in silence doing nothing for 1 hour or 1 year can accomplish, if there is no questioning. Even to empty your mind and make it a receptacle for a “message” there has to be mental effort. Mind being what it is, it does its work with thoughts and words.

Internal silence is impossible for most of us. When we try to still the mind, we may end up sleeping or the mind will keep wandering. It will worry about the future, or rehash the past, or imagine the impossible. All spiritual traditions give us another option – focus the mind on some profound questions. That way, silence is the start for internal listening.

Self inquiry and inner listening are activities of an individual. But the questions to focus on should relate to the other lives, the world and the cosmos. In other words, the mind is tuned to the mysteries of vast space and time and not on “me”.

Space is immense. Time is eternal. I can imagine space to some extent. But, time? The remote past is unknowable. It will always be a mystery and ripe for speculation. Yet, I was part of it. Otherwise, how could I exist now? The future is also not fully knowable except for the certainty of death. Death is more assured than birth! What an irony! Thinking about death is meaningless and unproductive. It only leads to fear, imaginative worlds and ritualistic actions to get there.

Calming the mind in silence, we can focus on the mystery of the common origin of everything we see and experience. We can be thankful for the present human life which endowed us with a mind which can ask these profound questions and feel humble about our inability to answer them. We can experience the beauty of the present moment. We can think about and if we can, experience our connections with everything in this universe and inter-dependence. If nothing, this will help us lead a dharmic life. If we are one of the lucky few, we may even reach a state indicated by great souls like Buddha and Ramana in which we can experience the oneness of the knower and the known. In other words, reflections during silence on the mysteries of the past and the gifts of this life with consciousness are more ennobling than acting out of our fear of death and hope for an after-life.

It is the journey that is important. The end is not in our hands. What we find and experience in silence is the essence. But our mind must be open to whatever presents itself and clear enough to grasp. It is the Samadhi of the Yoga, the Nirvana of Buddha and the “vision quest” of the Native Americans.

I wish to close this essay with a note on the importance of silence in the Native American culture.  In his book on The Soul of the Indian, Charles Alexander Eastman whose original name was Ohayesa, writes that his Native American (Indian) culture believes profoundly in silence. It is a sign of perfect equilibrium between body, mind and spirit. To an average Native American silence is the same as “The Great Mystery”. Silence is the voice of that Great Mystery which is this world, this cosmos, this life. When asked what the purpose of silence is, he is apt to say that “silence is he cornerstone of character” that leads to self-control, courage, endurance, patience, dignity and reverence. And, in ancient times everyone, man and woman, was expected to “meet the morning sun, the new, sweet earth, and the Great Silence alone”. That was their morning prayer.

Friday, March 22, 2019

Vedic Gods as Symbols (Concluded)


The cow and the horse often stand for the Vedic dualism of Light and its Power, Knowledge and the Will, and Consciousness and its Energy. 

Several Rk mantras are dedicated to Soma who symbolizes Ananda, Immortality. Soma is the Lord of the wine of heavenly delight, the Ananda of Immortality. The soma juice used in the sacrifice is the symbol of this heavenly delight. This is the human counterpart of the amrita of the Devas and asuras.

Brahman is expression of the heart (or soul).  Later the word Brahman came to denote Supreme Soul or Universal Brahman. Vritra is the personification of the opposite of the Conscient Brahman and is darkness, ignorance. Indra slays Vritra to release the conscient, knowledge.

Brahman also signifies the Vedic Word or mantra in its profoundest aspect. This corresponds to the logos in the west.  It arises out of the depth of the being and can be experienced as an intuitive feeling. This Universe is an expression or manifestation of the word, Brahman. The world is a creation by the Word.

Based on the area of activity, Brahman is called dhatru (supporter), Prajapati (the first offspring), Vishwakarma (maker of things), thrathru (protector, savior), nethru (guide), thvashtru (giver of forms) and savitru (animator).

“Brahma is the Creator, one of the three who form the great Puranic Trinity; Brihaspati is a figure of no great importance, spiritual teacher of the gods, and incidentally guardian of the planet Jupiter; Brihaspati is the self-expressive soul, the Purusha, the Bull of the herds. Brahmanaspati, the middle term which once linked the two, has disappeared.” (Aurobindo page 317).

Twashtri is the Framer of things, who gives the physical consciousness of the body in which to experience the delight of existence. The Ribhus are the powers of luminous knowledge who build up the vital, mental and causal/ideal from the material, physical consciousness.

The word Tat to refer to the supreme, beyond Vishnu comes as the first word in sloka 4.

All mythical images refer to planes of consciousness and to fields of experiences say Joseph Campbell and Sri Aurobindo.  According to the Vedic rishis, Prithvi, Bhu is physical consciousness; Bhuvah is Antariksha, intermediate nervous energy, mental consciousness. Swar is the summit of this pure mental consciousness; Dyaus or Heaven of the devas is pure mental consciousness. 

According to the Vedas and Vedic symbols, there are seven principles of existence. They are Pure Existence, Pure Consciousness, Pure Bliss, Knowledge, Mind, Life and Matter (earth). There are corresponding physical or metaphysical worlds (sapta loka) in the Puranic and the Mythical worlds.

According to Sri Aurobindo, the seven Principles of Existence (spiritual, supramental) and corresponding mythical worlds are as follows: 

1. Pure Existence—Sat World of the highest truth of being (Satyaloka)

2. Pure Consciousness— Chit World of infinite Will or conscious force (Tapoloka)

3. Pure Bliss—Ananda World of creative delight of existence (Janaloka)

4. Knowledge or Truth— Vijnana World of the Vastness (Maharloka)

5. Mind – Swar World of light (Swar) Dyaus

6. Life (nervous being)- (Bhuvar) Worlds of various becoming antariksha

7. Matter – Bhur  The material world (Bhur) Prithvi

In the Vedas, the Trinity (Three Divine Principle) consists of Sat – Chit – and Ananda. The link world of Vignana consists of Truth, Light and Vastness corresponding to Sat -Chit and Ananda and connects to the lower world of the human.

In the lower world, Swar is the Heaven (Dyaus) with its Truth, Light and vastness or the Pure Mind; Bhuvar or Antariksha is the life-force and Bhur is Matter or earth.

Rg Veda, Book 1 Chapter 154 on Vishnu mentions his three steps (the three worlds of Bhu, Bhuvah and Swah – Matter, Life and Mind) and of the word Nara. According to Rishi Dirgathamas, the trinity includes earth, heaven and a place called tridatu which is the ultimate step of Vishnu, a place of eternal bliss and light. Tridatu is also the concept behind sat-chit-ananda. Corresponding words in Rg Veda are vasu, ūrj and priyam or mayas.

Earth, heaven and the tridatu world of bliss are the three strides. Between earth and heaven is the Antariksha, the vital worlds of breath and nervous activity. Between heaven and the world of bliss is another vast Antariksha of Maharloka, the world of the superconscient Brahman.

Human draws his life-force and mental abilities from this world, but he is in constant touch with the Truth, Light and Vastness of the Swar world and through that with the Divine world, as seen in the classifications above. In the words of Sri Aurobindo (page 374): “We have subjective faculties hidden in us which correspond to all the tiers and strata of the objective cosmic system and these form for us so many planes of our possible existence.”

The earth is man’s (man and woman, the human) material or physical existence. The life in the mind is man’s heaven. His life with passions and desires is his mid-world of antariksha. Heaven is the mental consciousness. Dyaus or Heaven is the pure mental principle not affected by the reactions in the body and the mind. He can reach the world of Truth and Sat when he is no longer the thinker but the Seer. It is possible to go from the world of the mortal to that of Sat Chit Ananda, since they are inherent in him.

When we move from the inspirations of the Vedic poets to the era of rituals and worship of the images of God we notice that the idea of vastness leads to spirituality. The idea of multiplicity leads to gods and religions. Although names of many gods such as Indra, Varuna, Agni are mentioned in the Vedas, they are many godheads invoking only one Godhead. It is one with many aspects, has many names, and reveals Itself to man with many personalities.  It is the one Existent to whom the seers give different names, Indra, Matarishwan, Agni, (Rg I.164.46). It can be realized through any one of the aspects of the One with any one of the names and forms.

Rudra, Vishnu and Brahmanaspati of the Vedic mantras are the forerunners of the Puranic Trinity of Shiva, Vishnu and Brahma. They are the forces behind the other gods such as agni, vayu, surya etc who are active in the everyday world, physical and mental.

At the mental level, Brahmanaspati, as Brahma creates the universe by his Word. He brings Light out of darkness and speeds the formation of conscious beings. Rudra is the force behind the upward evolution of the conscious being. In this process he is benevolent and healer when asked to help. He is also the destroyer of all evils and obstructions. Vishnu provides the static elements such as the earth and the space for the Word of Brahma and the Forceful actions of Rudra.

Finally, our rishis did not think that wickedness is natural to man, since he has the Divine in him. Sin is not a part of Vedic philosophy. Ignorance is.

In one parable, Rishi Shunahshepa is the victim tied to a sacrificial post by Ignorance with its triple cord of “limited mind, inefficient life and physical animality (passions)”. It is because of lack of perception of Truth and Light, or lack of acceptance or just insufficient effort to follow the Truth. It is also because of man’s natural instincts which tend to follow its desires and immediate pleasures. Sri Aurobindo quotes from Vasishta’s prayer to Varuna as follows: “It is from the poverty of the will we went contrary to truth, O Pure and Puissant one…………. wheresoever by the Ignorance we have put away thy laws, smite us not O God.”    (concluded)






Thursday, March 14, 2019

Vedic Gods as Symbols - Part 2


(Now back to Vedic Gods as Symbols from 2/23/2019)

The following comments on the Vedic gods and how they relate to the physical, mental and “supramental” realms are based on my understanding of Sri Aurobindo’s writing.

Word is the expression of thought in mind. Mantra is the power of the word in its expression.

In the tenth chapter of Rg veda (10-72), it is mentioned that  Aditi, the Divine Mother had eight sons. They are called the Adityas. The first seven are Indra, Varuna, Mitra, Aryaman, Bhaga, Dhatru and Amsha. Martanda was the eighth and it is said Aditi shunned him and set him aside for death.  He is mentioned as a form of Surya. Later  Martanda was equated with Vivaswat. Later still, Adityas included 12 members including Vishnu and Rudra.

One system lists 10 Adityas. They are: Dhatru, Mitra, Aryama, Rudra, Varuna, Surya, Bhaga, Vivaswan, Pusha and Savita. Later additions of Thvastru and Vishnu made the total of Adityas to twelve.

Indra represents the power of Pure Intelligence. Indra is also denoted by the word, vrushaba or Bull, and Indra is the Lord of Thoughts, the bull of the herds leading the mind towards Bliss. He is the Lord of the Swar loka or the realm of luminous intelligence and the male power presiding over the energies of Nature. In later systems of philosophy, he metamorphosed to Purusha of the Samkhya Philosophy (the female power is known as gna, to know)

Varuna, the soul of vastness and purity (sat of sat chit Ananda). He is the Lord of all the Waters, of the Ocean, the rivers and the rain, vast and pure. “The rivers journey to the Truth of Varuna” according to Sri Aurobindo. As water, he is the purifier. He is the guardian of Truth.

Mitra is the soul of love and harmony; light and knowledge (Ananda). He is the builder, sustainer and harmonizer of Truth. He is the Divine friend of the humans, the most beloved of the gods. Often interchanged with Surya.

Sri Aurobindo quotes a prayer to the twin-gods of Mitra and Varuna by Madhucchandas from Rg Veda as follows: “Mitra I call, the pure in judgment, and Varuna, devourer of the foe. By Truth, Mitra and Varuna, Truth-increasers who get to the touch of Truth………….”  (page 509)

Aryaman is the force behind the light of Divine Consciousness, the aspirer for Divine Knowledge. No hymn is specifically dedicated to him. He is always mentioned in conjunction with Mitra and Varuna. Aurobindo points out that in the Puranic tradition, there are two kinds of Fathers – one Divine and one human. The human ancestors are the manes. The first of the Divine Fathers who attained immortality is Aryaman. Like Mitra and Varuna, Aryaman makes men follow the path of Truth and Light.

Sri Aurobindo quotes the following Rk in support of this interpretation: “Aryaman of the unbroken path, of the many chariots, who dwells as the seven-fold offerer of sacrifice in births of diverse forms.”

Bhaga is Ananda as creative enjoyment.  Bhaga is Surya, as the Lord of Enjoyment. He is the divine enjoyer in man. Sri Aurobindo quotes the following Rk in support of this interpretation: “Let it be the divine Enjoyer who possesses the enjoyment and by him let us be its possessors; to thee every man calls, O Bhaga; do thou become, O Enjoyer, the leader of our journey.”

The four Kings, namely Varuna, Mitra, Aryaman and Bhaga together with their mother Aditi find themselves fulfilled in the minds of the human beings with the help of the vastness of Varuna, guided by Mitra, achieved by Aryaman and enjoyed by Bhaga.

In another interpretation, Varuna stands for Sat; Mitra stands for all-uniting light of Chit; Aryaman for the force of Tapas (or penance, ardor); Bhaga for Ananda. They emanate from the One and each possesses the essential quality of the other three. All of them exist in every one of us. We are both divine and human at once.

Agni is the mediator between the human and the gods. The Rg Veda starts with the word Agni. He carries our oblations to the gods and returns with light and knowledge. He is more a Force of the gods than a god. He is the “heat of life and the sap of things.”   He is the force behind both Light and Heat (denoted by the word bhama).

Other gods mentioned are: Maruts who represent the power or force of Thought. The power of thought is different from the thought itself. (They are also the Lords of wind, storm and rain)

Sarama is the name of a female hound and she represents the power of Intuition. Like a hound she sniffs out true knowledge hidden inside a rock or a cave in the form of light.

Cow is the symbol of Light from above. The Sanskrit word goh means “cow” and also dawn, cattle, and word. By connotation it stands for “rays of light” particularly when referred to as a group of cows, a  kine.

Vayu is Wind-god. He is the Master of life and Breath-Energy or Prana. Vayu is the Lord of Life. (the word vatapramiya is used) and Prana is the universal breath of life, responsible for all the vital and nervous activities of humans.

Savit (ta, ru),  Divine  Creator whose creation is the Truth, whose outpouring of His Ananda into the human soul during sacrifice helps the human elevate himself to the Divine Bliss.

Savitri: “Creator, especially in the sense of producing, emitting from the unmanifest and bringing out into the manifest.”  (Aurobindo page 302/314)

Surya is the illuminator, Master of Truth; also called Savitri, the creator; also called Pushan, the increaser.

Usha(s) is the Dawn, daughter of Heaven, the medium of awakening preceding Surya Savitri – the Illuminator of the Truth and Creator energy. When we wake up from the darkness of sleep and ignorance, the first step in seeing the world and the universe is being awakened. Without that state of awakening, there is no awareness and no new knowledge. Surya symbolizes this concept as the light of the Truth arising in the human consciousness at Dawn.

The finite, impermanent individual can reach the Infinite Universal. As individuals, we hold both Aditi, the Eternal Light and her sons, devas and also darkness in the form of Diti and her sons, danavas or asuras.

Thursday, March 7, 2019

What is meant by Letting go of the Mind




Soon after I wrote the piece last week, more ideas on this topic flooded my mind. Let me share them with you before I forget.

The word Kavi has come to mean a poet in common usage. But it has several other meanings including wise, intelligent, prophet, thinker, seer and enlightened. It is in the latter sense our ancient rishis who wrote the mantras of the Vedas are denoted by the word kavi. In addition, they expressed their visions in a poetic form with words full of imagery and hidden meanings.

It is with awe I was thinking about the words of our rishis such as “How can you know that by which you know?”, “Let go of that by which you are trying to let go” and “Cut off the mind with the mind.” What do they mean? How can I be a human without the mind? The essence of being a human will be gone? How can I reflect on such noble and mysterious things without the mind? What were they saying?

Here is what these statements mean to me at my current level of understanding.

 1. Desires are of the mind. Let go of unreasonable and unending desires. This will help get over frustration, anxiety and attachment.

2. Let go of unreasonable and imaginary fears. This will get rid of fear of death since it is an unreasonable one. Imaginary fears are what Buddha refers to as the “second arrow.”

3. Let go of dogmas and bias.

By letting go of these aspects of the mind, we are letting go of the hindrances of the mind. That is as good as letting go of the mind.

Finally, if possible, imagine a subject to which my mind itself becomes an object.  This was probably   what was meant when the rishi said in Kena Upanishad “He who does not think but by whose power mind thinks is Brahman.”