SANATANA DHARMA PART 46 K RAJARAM IRS 76624 8624
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1 .iii.1) *Athaadhi daivatam ya evaasau tatati tamudgitam upaasitodyan
vaa esha prajaabhya Udgaayati udyaamstamo bhayamamahanti,apahantaa ha vai
bhayasya tamaso **bhavati ya evam veda/*
( On the divine plane, one should meditate on Him who excels in
effulgence like Surya Deva by Udgita. As that Deity like Surya rises up the
Udgita should be in favour of all Beings in Srishti; as that Deva rises up,
the \Geeta disperses darkness, sorrow and fright. Indeed, he who possesses
this knowledge shall surmount darkness, ignorance and fear!)
I. iii.2) *Samaana u evaayam chaasau, cha oshnosou, swar iteemum
aacakshate swara iti pratyaaswara iti amum tasmaadvaa etam imam amum
chodgitam upaaseeta/*
(Indeed, this one is similar to that one; in other words, the Vital
Energy /Praana in the mouth and Surya Deva on the sky are equally hot and
mobile. One speaks of moving on always and another moves and returns; Surya
is ever mobile and Praana returns too invariably! Praana is designated as
sound and another is known as reflected sound! Both the entities viz. Surya
and Praana should be praised and worshipped by the medium of Udgita, due to
their inherent non-difference or impartiality yet of Loka Kalyana !)
I.iii.3) *Atha khalu vyaanam evogitam upaaseeta; yadvai praaniti sa
praano, yad apaaniti sopaaah; atha yah praanaapaanayoh sandhih sa vyaano,
yo vyaanah sa vaak; tasmad apraanan anapaanan vacham abhi- vyaharati*
* /*( One should deliberate and meditate on ‗Vyaana‘ of the Pancha
Vayus of Praana-Apaana-Vyaana-Udana-Samanas by Udgita. While Praana is
inhaling and Apaana is exhaling, Vyaana is the convergence of both and as
the latter calls for requiring effort, it causes speech or utterances as it
is the midway to exhalation and inhalation, discounting the functions of
praana and apaana as Vyaana is midway with maximum energy!
I.iii.4) *Ya Vaak saa Ruk, tasmaad **apraanan anapaanancham **abhivyaa-
harati; ya ruk tat saama **tasmad apraanan anapaanan **Saama gaayati
yatsaama sa Udgitasthah **tasmadapraanan anaapaanan **udgayati/*
(One achieves Rig Veda from that speech and as such the Rik
Mantras are without the exhalation or inhalation of praana vaayu being a
special form of the speech / utterance; now Saama Veda is a chant in
Vyaana, which too is without inhalation or in breathing and exhalation or
out breathing- that is being mid way! In other words, Ruk mantras are of
special form of speech as originated by praana and apaana and Saama mantras
are through Vyana.) {We have to carefully watch over the praise of Rig
vedam and the Sama vedam; 4. Whatever is vāk [speech] is also the Ṛk [part
of the Ṛg Veda]. This is why a person stops breathing in and breathing out
when reciting the Ṛk mantras. Whatever is the Ṛk is also the Sāma. This is
why one recites the Sāma without breathing in or breathing out. That which
is the Sāma is also the udgītha. This is why when one sings the udgītha one
stops both breathing in and breathing out.
Word-for-word explanation:
Yā vāk sā ṛk, that which is speech is Ṛk; tasmāt, because [they are
one]; aprāṇan
anapānan, breathing in and out are suspended; ṛcam, the Ṛg Veda;
abhivyāharati, one recites; yā ṛk tat sāma, that which is the Ṛk is also
the Sāma; tasmāt, because [they are one and the same]; aprāṇan anapānan
sāma gāyati, one suspends breathing in and out when singing the Sāma; yat
sāma saḥ udgīthaḥ, that which is the Sāma is the udgītha; tasmāt aprāṇan
anapānan udgāyati, because one sings the udgītha by suspending both
breathing in and breathing out.
Commentary:
The Ṛk is a collection of words, and the Sāma is based on the Ṛk. Again,
the Sāma and the udgītha are the same. To recite any of these, or even to
speak, you have to resort to vyāna—that is, you must hold your breath.
I.iii.5) *Ato yaanyaayani veetyavanti karmaani, yathaagner
manthanam, aajeh saranam dhrudhasya dhanusha aayamanam, apraanan
apapaanamstaaani karoti; etasya hetor vyaanam evodgitham upaaseeta/ *(Where
ever tasks involving strength and push are thus required to be executed by
Udgita to Vyaana Vayu, for example in the case of ‗aarani‘ or lighting up
Agni or creating fire by rubbing two pieces of wood, or running fast to a
targeted goal, bending the two ends of a strong bow and so on.)
I.iii.6) *Atha Khalu udgita **aksharaani upaasitodgitha iti
praana **evotpraanena hi uttishthati; vaagveervaacho ha gira ity
aachakshatejanna tham anne heedam sarvaan sthitam/*
(As one should meditate on Udgita, there should be awareness of
what that term actually means: ‗Ut‘ stands for Praana or breathing, as a
person can operate deeds with the rise or strength of it; ‗gi‘ signifies
speech and ‗tha‘ is based on food as food is the base)
I.iii.7) *Dyour evot, antatriksham geeh prithvi tham; aditya evot
Vaayur gir, agnistham; **Saamab Veda evot, yajurvedo gir**, **Rigvedastham;**
dugdhesmai vaak doham,yo vaacho dohonnaavaan annaado bhavaan, ya etaani
evam vidwaan udgitaaraaksharaani upaasta, udgita iti/*
( Also, the expression ‗Ut‘ stands for heaven, ‗gi‘ is for Space
or Atmosphere and ‗tha‘ is earth. Saama Veda is ‗Ut‘, Yajur Veda is ‗gi‘,
and ‗tha‘the Rig Veda. Further, speech yields milk and vice versa; a person
who realises the intrinsic value of these viz. speech and milk possesses
food and is an eater of ‗anna‘ thus possessive of digestive power and most
certainly realises the power of Ud-Gi-Tha; in other words, he is that
person who is fully aware of all the inner meanings of the expressions
concerned)
I.iii.8) *Atha khalvaashih samruddhih upaseeta yena saamnaa
stoshyan syaat tat saamopadhaavet/ *
(Thus, this is the way to attain fulfilment of desires; one should
fully resort to meditation to pursue Saama chanting and appreciate its
origin, prosody, ruling deities)
I.iii.9) *Yasyaam ruchi tam rucham, yad aarsheuyam tam rishim, yam
Devatam abhishtoshyan syaat tam Devatam upadhaavet/*
(Hence one should reflect on the Ruk mantras that Saama Veda is
established as also the corresponding Deities and Rishis before getting
absorbed with the chant)
I.iii.10) *Yena chhandasaa stoshyan syhaat takl chaanda
upadhaavet, yena stomena stoshyaamaanah *
*syaat tam stomam upadhaavet/ *(Besides understanding the details of
Deities and Rishis,* the chanter must also understand the awareness of the
‗Chhandas‘, meter details, method of chanting, the group of relevant
stanzas of the hymns, the details of affixes and suffixes and most
importantly the meaning of the text of the hymn and the intonation.)
*I.iii.11)
*Yaam disham abhistoshyan syaat taam disham upadhaavet/*(The Chanter must
also know the direction facing which the chant would need to be performed)
I.iii.12)
*Atmaam antata upashryatya stuveeta; kaamam dhyaayan apramatto abhyaasho ha
yad asmai sa kaamaah samrudhyeta, yat kaamah stuveeteti, yat kaamah
stuveeteti/ *(Finally, one should concentrate on the chant to be
unfaltering, crystal clear and convincing so much as he should literally
enter one‘s own conscience and the Self; most importantly the chanter must
be doubly sure and clear of which desire he would seek to realise and
totally identify into one‘s Vaak, Manas and Atma or speech, heart and
Soul!) Unmistakable excellence of the Singular Syllable of OM topped with
Veda Knowledge and consistent Practice of Virtue is a sure gateway to
‗Devatwa‘ and ‗Amaratwa‘
I.iv.1) *Omityedakshram udgitam upaseetomiti hyudgaayati
tasyopavyaakhyaanam/ *( The Single Word OM needs to be loudly and clearly
recited at the very commencement of ‗Udgita‘ for excellent results of
fulfillment; a scientific explanation was offered by modern astrophysics
and astronomers that a Sound was produced due to the rapid movement of
Earth, Planets and Galaxy the Milky Way with some lakh plus million Stars.
The Galaxy, Moon and the Earth-all revolving around the Sun,each of which
revolving on their own axes at a ming bogglingvelocity of 20,000 miles per
second create a Super Sound Om as ancient Maharshis proclaimed it as OM.
The Sum of the Gayatri Mantra is stated as the following; the kinetic
energy generated by the said movement of the Universe comprising
Bhur/Earth, Bhuvah / Planets and Swaha the Galaxy and the remainder was
calculated at Mass x Velocity x 2. Thus the symbol of OM occupies a pre
eminent status as the unmistakable medium to extol and realise the Supreme,
to prefix all holy names, rites, Veda pathana, prayers, worships, Vratas,
Sacrifices, and all possible deeds of virtue including ‗daana dharmas‘,
‗Tirtha Yatras‘ and so on)
I.iv.2) *Devaa vai mrityor bibhyatah trayeem vidyaam pravishamaste
chhandobhir acchaadayan, yad ebhir acchaadayams chhandasaam chhandas- twam/
*(Devas being afraid of death practised Vedic Rites by way of oblations
with appropriate ‗mantras‘ which are covered by meters and chhandas as
Devas covered themselves for protection against death; indeed the word
‗chhandas‘ or prosody emerges from ‗chhand‘ or ‗to cover‘) I.iv.3) *tanu
tatra mrityur yathaa matsyamudake paripashet; evam paryaapashyed ruchi
saamni yajushi, te nu vividitvordhvaa Ruchah SaamnoYajushaah, svarameva
pravishan/*
( Death noticed Devas in Rig-Saama-Yajur Vedas too just as one
might see a fish in waters, but having been purified by the Vedic Rites and
possessing clean minds and practising detachment took to the final resort
to the Om Shabda and its meditation only)
I.iv.4) *Yadaa vaa Rucham aapnoti Om iti evaatiswarati evam Saamaivam
Yajur eshau swaro yadetad aksharam etad amritam abhayam tat pravishya
Devaamrita abhaya abhavan/*
(As and when one obtains Ruk mantras by way of hard
industriousness and study, one needs indeed to prefix the utterance of the
mantra with Om; so is the case of Saama mantras or Yajur mantras which
ought to be prefixed with the expression of Om. Indeed this combination of
the Vowel Om with the Mantras would most certainly pave the path for
immortality; this is the key to the Mantras to the Vowel that assures of
fearlessness from death!
This ‗ekaaksharam‘ OM assures of ‗Amritam‘ and ‗Abhayam!)
I.iv.5) *Sa ya etga devam vidvan aksharam pranouti etad
evaaksharam swaram amritam abhayam pravishati, tat pravishya yhad amritaa
dreaah tad amruto bhavati/*
(Thus he who extols the single and singular letter OM,enters into
that very Letter or gets absorbed into that vowel and attains intrepidity
and eternity. Having entered into it he accomplishes Devatwa and
Amaratwa!)
Udgita recognised as OM is Surya Deva and Pravaha Vayu and the
desires of the Karta‘s Udgita would be certainly fulfilled, despite
shortcomings in oblations
I.v.1) *Atha kalu udgitah sa pranavo yah pranavah sa
udgita iti asau vaa udgita, esha pranava, Om iti hyesha swaraaneti/*
(*Pranava and Udgita are just the same.* These are also the
Forms of Surya Deva for brightness and Praana the Vital Energy for
bestowing Life; Sun is ‗considered‘ to be ever on the move , yet constant
and the syllable Om too is all pervasive and this is Udgita is all about!)
I.v.2) *Etamu evaaham abhayagaa –sisham tasmaan mama twam ekoseeti
ha Kaushitakih putram uvaacha, rasmistwam paryaavartayaad bahavo vai te
bhavishyantiti adhidaivatam/*
(Maharshi Kaushitaki asked his son to ponder over the innumerable
Sun Rays sincerely so that he would be blessed with several bright and
virtuous sons; this is in the context of Divinities)
I.v.3) *Athaadhyaatmam ya evaayam mukhyah praanastam udgitam
upaaseetomiti hesha swaranneti/*
(Referring to meditation and introspection on the individual
plane in reference to the body, this should indeed be on the ‗praana‘ in
the mouth organ, which would need be recited in ‗udgita‘ and significantly
enough addressed to the Pranava Mantra OM; the similarity on the divine
plane too as in respect of Surya Deva as applicable to the Vital Force)
I.v.4) *Etamu evaaham abhyaagaasisham, tasmaan mamatwam
ekoseetii ha Kausheetakih putram uvacha, praanaastwam bhumaanam
abhigaayataad bahavo vaime bhavishyanteeti/*
(Kausheetaki told his son that he should always worship ‗Praana‘
the Vital Energy in his physique as present in various forms so that the
son would beget several sons, since the Maharshi was blessed only with a
single son! Indeed, the Vital Force in the mouth is as important as Surya
Deva was and hence would bestow several sons as his many rays)
I.v.5) *Atha khalu ya Udgitah sa Pranavah, yah Pranavah sa
Udgita iti hotrshadanaad haivaapi durudgeetam anusaamaaharateeti
anusmaaharatiti/*
(Maharshi Kaushitaki asserted that Udgita was Pranava and vice
versa and even if the Hota poured the oblations defectively and wrongly out
of tune with the Udgita, it would matter no harm and the resultant cure of
the bodily ailment would surely be accomplished and the desires of the
Karta of the Udgita should be fulfilled!) Pranava and the hidden meanings
of Scriptures like Upanishads anaysing Brahman the Reality bestow nectar
leading to material fulfullment and spiritual enlightenment
Thus, the Upanishad point of view is that a rightly conducted
human activity, such as the one in the form of the intake of food, with a
meditation on the universal implication of one's existence, will touch the
corners of creation. And, the satisfaction of the individual, the performer
of meditation of this kind, the performer of the Vaishvanara-Agnihotra-Vidya
*,* shall be for the blessedness of all mankind, nay, the whole creation.
That is why there is the tradition that the satisfaction that we bring to a
person endowed with such knowledge is inclusive of the other lower
satisfactions. This is the tradition behind the feeding of learned people,
spiritual adepts, etc.; because they are not regarded as human beings in
the ordinary sense. They are not consuming food merely for the satisfaction
of their bodies. There is a satisfaction implied of other aspects, also,
with which they are internally connected due to their knowledge, due to
their life, due to their meditation. The man of meditation in this way
thinks all things at one stroke of the effort of consciousness. Hence,
everything is satisfied by his actions. Thus, there is this technique of
*Prana-agnihotra* prescribed in this Upanishad in the case of a person who
is a meditator on the Vaishvanara. The *Prana-agnihotra* is a religious
performance of the one who practices the Vaishvanara-Vidya, one who
meditates on the Cosmic Being. (Vaishvanara-Panchagni Vidhya)
This is the secret of the knowledge of the Universal Being,
designated as Vaishvanara. Its simple form of understanding is a
transference of human attributes to the Divine Existence, and vice
versa. In this meditation, one contemplates the Cosmos as one's body. Just
as, for example, when one contemplates one's individual body, one
simultaneously becomes conscious of the right eye, the left eye, the right
hand, the left hand, the right leg, the left leg, the head, the heart, the
stomach, and all the limbs of the body at one and the same time, and one
does not regard the different limbs of the body as distinguished from one
another in any manner, all limbs being only apparently different, but
really connected to a single personality. So, in this meditation, the
consciousness is to be transferred to the Universal Being. Instead of one
contemplating oneself as the individual body, one contemplates oneself as
the Universal Body.
Instead of the right eye, there is the sun. Instead of the left eye,
there is the moon. Instead of the feet there is the earth. Instead of the
head, there is the heaven, and so on. The limbs of the Cosmic Person are
identified with the cosmic elements, and vice versa, so that there is
nothing in the Cosmos which does not form an organic part of the body of
the *Virat,* or Vaishvanara. When you see the vast world before you, you
behold a part of your own body.
When you look at the sun, you behold your own eye. When you look
above into the heavens, you are seeing your own head. When you see all
people moving about, you behold the various parts of your own personality.
The vast wind is your breath. All your actions are cosmic movements.
Anything that moves, does so on account of your movement. Your breath is
the Cosmic Vital Force. Your intelligence is the Cosmic Intelligence. Your
existence is Cosmic Existence. Your happiness is Cosmic Bliss.
Creation does not consist merely of the few parts that are entioned
in the Upanishad, as limbs of the Vaishvanara, by way of illustration.
There are many other things which may come to our minds when we
contemplate. We can start our meditation with any set of forms that may
occur to our minds. We may be sitting in our rooms, and the first things
that attract our attention may be the objects spread out in the rooms. When
we identify these objects with our body, we will find that there are also
objects outside these rooms. And, likewise, we can slowly expand our
consciousness to the whole earth, and, then, beyond the earth, to the solar
and stellar regions, so that we reach as far as our minds can reach.
Whatever our mind can think, becomes an object for the mind; and that
object, again, should become a part of the meditator's body, cosmically.
And, the moment the object that is conceived by the mind is identified with
the Cosmic Body, the object ceases to agitate the mind any more, because
that object is not any
more outside; it becomes a part of the body of the meditator. When an
object becomes a part of our own body, it no more annoys us because it is
not an object at all. It is a subject. The object has become the Cosmic
Subject, in the Vaishvanara meditation.
The *vidya* has its origin, actually, in the Rig-Veda, in a famous
*sukta*, or hymn, called the Purusha-Sukta. The Purusha-Sukta of the
Rig-Veda commences by saying that all the heads, all the eyes, and all the
feet that we see in this world are the heads, eyes, and feet of the *Virat-*
*Purusha,* or the Cosmic Being. With one head, the *Virat* nods in silence;
with another face He smiles; with a third one He frowns; in one form, He
sits; in another form, He moves; in one form, He is near; in another form,
He is distant. So, all the forms, whatever they be, and all the movements
and actions, processes and relations, become parts of the Cosmic Body, with
which the Consciousness should be identified simultaneously. When you
think, you think all things at the same time, in all the ten directions,
nay, in every way.
The Chhandogya Upanishad concludes this *vidya* by saying that one
who meditates in this manner on the Universal Personality of Oneself as the
Vaishvanara, becomes the Source of sustenance for all beings. Just as
children sit round their mother, hungry, and asking for food, all beings in
creation shall sit round this *Person,* craving for his blessings; and just
as food consumed by this body sustains all the limbs of the body at once,
this *meditator*, if he consumes food, shall immediately communicate his
blessings to the whole Cosmos, for his Being is, verily, All-Being.
We may recall to our memory the famous story of Sri Krishna taking a
particle of food from the hands of Draupadi, in the Kamyaka forest, when
she called to Him for help, and with this little grain that He partook of,
the whole universe was filled, and all people were satisfied, because
Krishna stood there tuned up with the Universal *Virat.* So is also the
case with any person who is in a position to meditate on the *Virat,* and
assumes the position of the *Virat.* The whole Universe shall become
friendly with this *Person*; all existence shall ask for sustenance and
blessing from this Universal Being. This meditator is no more a human
being; he is, veritably, God Himself. The meditator on Vaishvanara is in
communion with the universe, with the very Self of all beings, attuned to
the Supreme Being.
A question arises here: how could all creation be satisfied if
just one person takes food? This is not possible unless there is only one
Self everywhere. If myself and yourself and the self of different persons
and things are different, one from the other, it is not possible that the
satisfaction of one self can be the satisfaction of another self. If there
can be a single satisfaction for the whole universe, there should be only
one Self in the whole universe, not many selves, 'I', 'you', 'he', etc. Is
it true, there is only one Self in the whole universe or are there many
selves? How are we to understand this doctrine that there is only a single
Self, and whoever is attuned to this single Self is the Self of all? So,
whatever that person does is the action of everybody. But, how are we to
make out this truth that there is only one Self? To elucidate this point
the next chapter is taken up which goes further into the subject of the
Vaishvanara Himself, and analyses in detail the constituents of the
universe and the individual, expatiates the fact that there cannot be many
realities, many subjects, or many selves. There is one Self. Everywhere,
wherever you go, whatever you touch is an encounter of yours in respect of
a single Reality. Whatever the experience, you are travelling within the
body of that single Self. Anything that you do is known to that Self; it
has connection with that Self, so that every Self is one's self. Towards
this subject the sixth chapter of the Upanishad is carried, and the chapter
commences with an anecdote, a story, an occurrence, a description of a
conversation between father and son, Uddalaka Aruni and his student, his
son, Svetaketu.
K RAJARAM IRS 7624 8624 TO BE CONTD.
K RAJARAM IRS 7624 8624 TO BE CONTD.
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