Kaanwam (Verses Perceived by Sage Kanwa) Rigvedasamhita::1St Mandalam 8Th Anuvakam::40Th Suktam Rishi-Sage Kanwa, Son of Sage Ghora Devata::Brahmanaspati

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Kaanwam (Verses perceived by Sage Kanwa) Rigvedasamhita::1st Mandalam 8th Anuvakam::40th Suktam Rishi-Sage Kanwa, Son of Sage Ghora Devata::Brahmanaspati

Metre::Brihati 1. EÌ¨Éþ¸ oÉë¼hÉxmÉiÉå SåuÉýrÉliÉþxiuÉåqÉWåû | EmÉý mÉë rÉÿliÉÑ qÉýÂiÉþÈ xÉÑýSÉlÉþuÉý ClSìþ mÉëÉýzÉÔpÉïþuÉÉý xÉcÉÉÿ ||

EiÉç, ÌiÉ¸, oÉë¼hÉÈ, mÉiÉå, SåuÉ-rÉliÉÈ, iuÉÉ, CqÉWåû, EmÉ, mÉë, rÉliÉÑ, qÉÂiÉÈ, xÉÑ-SÉlÉuÉÈ, ClSì, mÉëÉzÉÔÈ, pÉuÉ, xÉcÉÉ || O Cosmic Prana, forming and governing the creation (oÉë¼hÉxmÉiÉå)! Arise [and lift Yourself from the sense strongholds to the higher spinal centers of Divine Consciousness] (EÌ¨É¸). Desiring divinity and ever new joy even during our mundane transactions (SåuÉrÉliÉÈ1) we pray You [to rise up] (iuÉÉ DqÉWåû2). [To support Your ascension] May You, the life forces, bestowing on us joy, peace and

1 ÌSuÉÑ-urÉuÉWûÉUå, qÉÉåSå 2 DqÉWåû=rÉÉcÉÉqÉWåû (uÉæ.ÌlÉ. 3-19) Rigvedasamhita 1st Mandalam::40th Suktam

calmness (xÉÑSÉlÉuÉÈ)! invested in all the subtle nerve-pathways (qÉÂiÉÈ)! Come together (xÉcÉÉ3) and reinforce Yourselves (EmÉ4 mÉë rÉliÉÑ). In this way, O Enkindling Prana (ClSì5)!, Unite all those sundry life forces and become a concentrated globe of light [to make us see at once everything] (mÉëÉzÉÔpÉïuÉ6). ‘LwÉ E LuÉ oÉë¼hÉxmÉÌiÉuÉÉïauÉæ oÉë¼ iÉxrÉÉ LwÉ mÉÌiÉxiÉxqÉÉSÒ oÉë¼hÉxmÉÌiÉÈ’7: The word ‘oÉë¼’ is derived from the verb-root ‘oÉ×ÌWû-uÉ×®Éæ’. That which has developed into creation is called ‘oÉë¼’. The first-born creative Cosmic Vibration is therefore called ‘oÉë¼’. This vibration is the ‘Word’. As ‘Word’ has developed into creation, ‘oÉë¼’ means ‘Word’. The creation in the form of sound or vibration or Word is being governed by ‘oÉë¼hÉxmÉÌiÉÈ’, i.e., Prana or

3 xÉcÉÉ xÉWåûirÉjÉåï-ÌlÉÂ£Çü 5-5 4 EmÉÉåÅÍkÉMåü cÉ (A¹ÉkrÉÉrÉÏ 1-4-86) 5 ClSìÈ-ClkÉå pÉÔiÉÉÌlÉ (ÌlÉÂ£Çü 10-8) 6 AzÉÔXèû- urÉÉmiÉÉæ xÉ†¡ûÉiÉå cÉ 7 oÉ×WûSÉUhrÉMüÉåmÉÌlÉwÉiÉç 1-3-21

Cosmic Energy. ‘oÉë¼hÉxmÉÌiÉÈ oÉë¼hÉÈ mÉÉiÉÉ uÉÉ mÉÉsÉÌrÉiÉÉ uÉÉ’8: The word ‘oÉë¼’9 has two more meanings according to the Vaidik Nighantu, namely, food and wealth. The creation is being nourished by the food called ‘Word’, the vibrational energy; the creation is being made happy by the vibrational wealth of the ‘Word’. With progressive changes in the rates of vibration, this ‘Word’ developed into the materialized wealth of creation. The vibration and the ‘Word’, like Purusha and Prakriti thus proliferated the creation. The words ‘oÉë¼’, ‘oÉë¼hÉxmÉÌiÉÈ’, ‘oÉ×WûxmÉÌiÉÈ’ all have the meaning of vibration. ‘xÉUxuÉiÉÏ’10 is the Word, endowed with sound. All the creation is an expression of the Light of Cosmic Energy; it is all a play of this Light. Everything of the past, or of the present, or of the future, is a form of that universal energy. That is the source of all that is formed in the creation. We call this Cosmic Vibration or Mahaprana as ‘oÉë¼hÉxmÉÌiÉÈ’. The one who develops, expands and governs the creation,

8 ÌlÉÂ£Çü 10-12 9 uÉæ.ÌlÉ. 2-7; 2-10; kÉlÉÇ ÍkÉlÉÉåiÉÏÌiÉ xÉiÉÈ-ÌlÉÂ£Çü 3-9; ÍkÉÌuÉ- mÉëÏhÉlÉÉjÉåï

10 UxÉ-zÉoSå

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam using the ‘capital’ of Cosmic Vibration, using the pabulum of Cosmic Energy is ‘oÉë¼hÉxmÉÌiÉÈ’. ‘oÉë¼hÉxmÉÌiÉUåiÉÉ xÉÇ MüqÉÉïU CuÉÉkÉqÉiÉç’11: As a blacksmith, while shaping iron instruments, puts the raw iron into the furnace, draws it into rods, cuts and joins, whets, files and prepares various tools and implements, so does the master of the groups of divine vibrations, ‘oÉë¼hÉxmÉÌiÉÈ’, in the colossal furnace engendered during the Big Bang, shape all the divine creative forces and various objects by changing the rates of vibration, i.e., the Cosmic Vibration prepared the three causal, astral and physical universes, as well as the causal, astral and physical human bodies. The Mahaprana of Brahmanda becomes the Specific Prana of Pindanda. The king of the bodily system is this Specific Prana: it is the superintending, organizing, coordinating, metabolizing, healing energy of the whole body. It mediates between matter and the soul: it helps in enlightening the soul and moves the matter. The primary place for Prana is nervous system, brain and spinal column. Of course, there will be no place where Prana is not present. Flowing through the groups of subtle nerves, called Maruts, this vital energy, Prana, activates all the nerves in the physical body. The Prana sundrily flowing out through

11 GauÉåSxÉÇÌWûiÉÉ 10-72-2

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam various organs and senses from the nerve- plexuses depletes itself. If these sundry pranic flows gather at the mid-brow point, i.e., at the place of Kutastha Chaitanya, there we see the ‘sun’ beaming as the spiritual eye. ‘AxÉÉæ ZÉsÉÑ uÉÉ AÉÌSirÉÈ mÉëuÉarÉïÈ, iÉxrÉ qÉÂiÉ UzqÉrÉÈ’12; ‘AxÉÉæ uÉÉ AÉÌSirÉÉå aÉÉåmÉÉÈ’; ‘mÉëÉhÉÉ uÉæ aÉÉåmÉÉÈ’13. This Pranic Sun is called ‘mÉëuÉarÉï’, the engathered light of Prana from different sources. When this Pranic Sun rises, human consciousness develops into Kutastha Chaitanya. Therefore in this mantra, seeking this Divine Consciousness, the Seer prayed the Prana to lift Itself up. This lifting up of Prana is called ‘mÉëuÉ×gelÉÇ’ or ‘mÉëuÉarÉïÈ’. The rising up of Prana toward the head is accomplished through pranayama. Soul dwelling in the body identifies itself with the body and transforms into ego. ‘I am whole and sole’—thus aggrandizing itself and declaring with unlimited pride that ‘everything is moving because of me alone’, the ego struts filling itself with the qualities of rajas and tamas i.e., feverish activity and incautiousness. With this its ‘head’, i.e., intelligence is gone. In common parlance, ‘His head is gone’ is used to mean that his brains are gone. To make

12 iÉæÌ¨ÉUÏrÉÉUhrÉMÇü 5-4-8 13 iÉæÌ¨ÉUÏrÉÉUhrÉMÇü 5-6-4

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam the ego regain its ‘head’ or discriminating faculty, we have to make the Prana flowing out through various organs, retreat back towards the head as a single clustered Pranic Beam (uÉarÉï). Though coming from various groups of organs, Prana, after reaching this point assumes the form of single hive of light, forming ultimately into an eye manifesting omnipresence. There is one rite called ‘mÉëuÉarÉï’ in the activity-segments of a sacrifice (rÉ¥É). This present mantra is used in that segment. The parts transacting the bodily activities such as senses, intellect, feeling, egoity, mind etc. are called transacting-‘godlets’ (ÌSuÉÑ-urÉuÉWûÉUå) which organize and coordinate the activities in the body. They had started a rite which would fetch them name and fame. They all agreed in the beginning that whosoever first gets that name should be shared by all i.e., it should not be monopolized. ‘iÉåwÉÉÇ MÑüÂ¤Éå§ÉÇ uÉåÌSUÉxÉÏiÉç| iÉxrÉæ ZÉÉhQûuÉÉå SÍ¤ÉhÉÉkÉï AÉxÉÏiÉç| iÉÔblÉïqÉÑ¨ÉUÉkÉïÈ’14. ‘MÑüÂ¤Éå§ÉÇ’ means the field of activity located on the surface of the body. i.e., the body which is the field of activity had become the sacrificial altar. The southern half of it is the sensory

14 iÉæÌ¨ÉUÏrÉÉUhrÉMÇü 5-1-1

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam movements that precipitate into the churning of the nether regions15 i.e., this part is the one which is below the loins: it thus represents the lower three chakras. The northern half of this altar is the part above the waist, which is capable of doing away with the outward sense- journeys16 : it thus represents the upper chakras. The rendering of this sacrifice had reaped a great fame. This fame had gone to the head of the yaja‘mani’, as he thought that renown had come solely owing to him only. He became stiff with pride. He had worn the temptation- bow and vice-arrows which are capable of subduing all. Eyeing them, others backed out to a distance from him, fearing that he might attack them. He saw panic in their eyes and laughed with arrogance. When he belittled others in this way, his radiance receded and waned. He sat there resting his chin on one edge of the bow and half-closed his eyes with disdainful imperiousness. To ‘awaken’ him from his stupor of arrogance, the other organs asked for the help of termites (people of ill-repute) to snap the bow-string. In a trice, the taut string snapped and the edge of the bow sprang up to decapitate the arrogant yajamani. As the head severed and moved up, this is called ‘mÉëuÉarÉï’.

15 ZÉÉhQûuÉÈ--ZÉÌQû-qÉljÉå; ZÉÍqÉÎlSìrÉÇ; OÒû-aÉiÉÉæ 16 iÉÔblÉïÇ -- iÉÑU-Í¤ÉmÉëÇ; blÉÇ-to destroy (WûlÉ-ÌWÇûxÉÉaÉirÉÉåÈ)

This ‘headless’ trunk devoid of Prana had become unholy and impure. Others had prayed Aswins, the inhalation and exhalation that move through the nostrils, to join the head to the trunk. As Aswins obliged them, this act is also called ‘AÉÍµÉlÉmÉëuÉrÉÉ’—As the Prana has developed due to the process of breathing (the ‘mantras’ of Aswins), this name was given to the ‘mÉëuÉarÉïÌ¢ürÉÉ’. The regularizing of Prana through the breathing process is called ‘mantra’17: a mantra is one which governs anything with intelligence and self-control. ‘EÌ¨É¸ oÉë¼hÉxmÉÌiÉ CirÉÉWû| oÉë¼hÉæuÉ rÉ¥ÉxrÉ ÍzÉUÉåcNæûÌiÉ’18: Through the Pravargya Prana, the yajna could get back its ‘head’ (AcNû19). When milk is sprinkled on the surface of boiling ghee, the latter bounces up violently making a heavy solid sound. Ghee or clarified butter is a symbol for lustre: ‘iÉåeÉÉå uÉæ bÉ×iÉÇ’. And Prana is Light. The affixing of ‘head’ to the trunk of yajna is here symbolized by the bobbing up of Prana with a solid sound. This is called ‘mÉëuÉ×geÉlÉÇ’, in the yajnic parlance. The ‘head’ is

17 qÉlÉ-¥ÉÉlÉå + §ÉæXèû-mÉÉsÉlÉå 18 iÉæÌ¨ÉUÏrÉÉUhrÉMÇü 5-2-6 19 AÉmiÉÑÍqÉÌiÉ zÉÉMümÉÔÍhÉÈ-ÌlÉÂ£Çü 6-28

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam joined to the ‘yajna’ through the sound of Aum. To conduct this inner yajna, the Marut- ritwiks must converge to one point. The heavily parcelled out life forces must come together (xÉcÉÉ) to join the main Prana, brightening and animating all beings, to converge into an eye of light (xÉÔrÉï) at the midpoint of the brow. The rays of this Sun are the Maruts: ‘AxÉÉæ ZÉsÉÑ uÉÉ AÉÌSirÉÈ mÉëuÉarÉïÈ| iÉxrÉ qÉÂiÉÉå UzqÉrÉÈ’20. The Maruts are full with controlled light of Prana. Metre::Satobrihati 2. iuÉÉÍqÉÎ® xÉþWûxÉxmÉÑ§Éý qÉirÉïþ EmÉoÉëÔýiÉå kÉlÉåÿ ÌWûýiÉå | xÉÑýuÉÏrÉïÇÿ qÉÂiÉý AÉ xuÉµrÉýÇ SkÉÏÿiÉý rÉÉå uÉþ AÉcÉýMåü|| iuÉÉÇ, CiÉç, ÌWû, xÉWûxÉÈ, mÉÑ§É, qÉirÉïÈ, EmÉ-oÉëÔiÉå, kÉlÉå, ÌWûiÉå, xÉÑ-uÉÏrÉïÇ, qÉÂiÉÈ, AÉ, xÉÑ-AµrÉÇ, SkÉÏiÉ, rÉÈ, uÉÈ, AÉ- cÉMåü || O Life-force, protecting in many ways with Your all-defeating and all-overcoming

20 iÉæÌ¨ÉUÏrÉÉUhrÉMÇü 5-4-8; UÍzÉrÉïqÉlÉÉiÉç.

superior prowess (xÉWûxÉxmÉÑ§É21)! Keep that man (qÉirÉïÈ), who speaks admiringly and profusely of You alone (iuÉÉÍqÉiÉç ÌWû EmÉoÉëÔiÉå), invested with the great permeating might of sense-horses (xÉÑuÉÏrÉïÇ xuÉµrÉÇ) to overcome all types of temptations. Sustain him who pleases You (rÉÈ uÉÈ AÉcÉMåü22), O the host of Pranic powers in the form of Maruts (qÉÂiÉÈ)!, by ensconcing You in the reassuring opulence of peace and calmness (kÉlÉå ÌWûiÉå AÉSkÉÏiÉ). The words ‘kÉlÉå ÌWûiÉå’ point to pleasing wealth. What is the pleasing opulence for Maruts? The word ‘kÉlÉÇ’ is derived from the verb-root ‘ÍkÉÌuÉ-mÉëÏhÉlÉÉjÉåï’; and Maruts are Pranic forces in the subtle nerves. In times of agitation and excitation, excessive current flows through the nerves thus increasing the possibility of their burning out. Therefore the suitable, gratifying and proper wealth for Maruts is restfulness and calmness. ‘kÉqÉï C¹Ç

21 xÉWûÍxÉÌiÉ oÉsÉlÉÉqÉ (uÉæ.ÌlÉ.2-10); mÉÑ§ÉÈ mÉÑÂ §ÉÉrÉiÉå-ÌlÉÂ£Çü 2-11 22 AÉcÉMåü-MüÉÎliÉMüqÉÉï (uÉæ.ÌlÉ. 2-6)

kÉlÉÇ lÉÚhÉÉÇ’23—the desirable wealth for leaders and human beings is virtue, and virtue is that which holds them firmly. The wealth that keeps the nerves fit and not open to destruction is peace, evenmindedness, composure and dispassion. The word ‘xÉWûxÉxmÉÑ§É’ is that which addresses the Fire of Prana. ‘xÉWûÈ’ is that strength which can overpower all the inimical forces waylaying the body. ‘mÉÑ§ÉÈ’ is one who protects in many many ways (mÉÑÂ §ÉÉrÉiÉå). In the activity of Pranayama, the might of Prana safeguards the sadhaka in many ways. With the control of Prana achieved in scientific Pranayama, when cessation of breath occurs naturally, the work of heart and lungs is reduced drastically; mind remains in one’s control; evenmindedness is attained. With the control of Prana, the frolic excursions of senses in the tempting cities of sense-objects are checked entirely. The word ‘AµÉ’24 is a symbol for senses. The ordinary sense-horses are gluttonous, greedily enjoying the objects of senses. If we train them into controlled and good horses

23 pÉÉaÉuÉiÉÇ 11-19-39 24 AµÉÈ qÉWûÉzÉlÉÉå pÉuÉÌiÉ-ÌlÉÂ£Çü 2-27

(‘xuÉµÉÉÈ’), they turn inward eschewing the food of sense-objects. They would then get nourished by the great might through which they become aware of the soul. The sadhaka, who wishes to fill the life force coursing through the nerves with the riches of pleasing and gratifying peace, has to train up his senses into outstanding ones--(‘xuÉµrÉÇ xÉÑuÉÏrÉïÇ25)—the sense-horses which are under control will be able to do their work efficiently and skillfully. To such senses, the life force bestows invading valour (‘xÉÑuÉÏrÉïÇ’) which vanquishes the inimical temptations. Ordinarily the life force flows out through senses and get expended to enjoy the sense- objects. When the senses become ‘xuÉµÉÉÈ’, that life force, though flowing out, keeps itself unperturbed by the temptations, and perceives in those phenomenal objects only God’s glory, thus manifesting their ‘xÉÑuÉÏrÉïÇ’. Metre::Brihati 3. mÉëæiÉÑý oÉë¼þhÉýxmÉÌiÉýÈ mÉë SåýurÉåÿiÉÑ xÉÔýlÉ×iÉÉÿ | AcNûÉÿ uÉÏýUÇ lÉrÉïÇÿ mÉýÌ‡ûUÉÿkÉxÉÇ SåýuÉÉ rÉý¥ÉÇ lÉþrÉliÉÑ lÉÈ ||

25 uÉÏUrÉirÉÍqÉ§ÉÉlÉç-ÌlÉÂ£Çü 1-7; uÉÏUç-ÌuÉ¢üÉliÉå

mÉë, LiÉÑ, oÉë¼hÉÈ, mÉÌiÉÈ, mÉë, SåuÉÏ, LiÉÑ, xÉÔlÉ×iÉÉ, AcNû, uÉÏUÇ, lÉrÉïÇ, mÉÌ‡û-UÉkÉxÉÇ, SåuÉÉÈ, rÉ¥ÉÇ, lÉrÉliÉÑ, lÉÈ || Let the Cosmic Vibration (oÉë¼hÉxmÉÌiÉÈ), the Light of Prana, move triumphantly upward (mÉë LiÉÑ). Let the divine Word, the Cosmic Sound (SåuÉÏ xÉÔlÉ×iÉÉ) move forward (mÉë LiÉÑ) [so as to make us progress]. May the bliss- proffering inner divine powers (SåuÉÉÈ) lead (lÉrÉliÉÑ) our (lÉÈ) Godward-turned (AcNû), foe- repelling (uÉÏUÇ), nerve-gratifying (lÉrÉïÇ), five- element-enriching (mÉÌ‡ûUÉkÉxÉÇ) Pranic rite (rÉ¥ÉÇ), so that we become eligible to attain our original true form. ‘oÉë¼hÉxmÉÌiÉÈ’ is the Lord of evolution or expansion of creation through the great power of cosmic delusion. To evolve the creation, God projected first the Cosmic Vibration. It has two facets: one, the light of fire of Prana and the second, the Cosmic Sound of Aum or ‘uÉÉMçü’. These Prana and Vak merge in Aum to give joy. The word ‘xÉÔlÉ×iÉÉ’26 means food, as well as truth. Besides, the Taittireeya

26 xÉÔlÉ×iÉÉ = A³ÉÇ (uÉæ.ÌlÉ. 2-7), xÉirÉÇ

Brahmanam comments: ‘rÉ¥ÉÉå uÉæ xÉÔlÉ×iÉÉ’27. With this comment, the first line of the mantra means: ‘moving upward, the Prana leads forward the Pranic rite’. Pranic rite is that in which the life force, withdrawn from the senses and other organs, is directed through the spinal column toward the cerebral chakra. In this act, the Prana goes up with a sound: ‘mÉëæiÉÑ oÉë¼hÉxmÉÌiÉÈ mÉë SåurÉåiÉÑ xÉÔlÉ×iÉÉ’. This Pranic Yajna makes us attain divine consciousness. The word ‘AcNû’ has the meaning of ‘AÍpÉ’. The etymologist Sakapuni gives to this word the meaning ‘AÉmiÉÑÇ’28: i.e., this yajna aids us to attain divine consciousness. During its controlled movement, the Prana overthrows error- enemies. Hence this yajna is qualified by the word ‘uÉÏUÇ’: ‘uÉÏUrÉirÉÍqÉ§ÉÉlÉç’29—attackingly moving, Prana intimidates the unfriendly and forces them to flee away. This yajna is friendly and beneficial to the nerves that further it. The Prana-control helps the nadis in not allowing high voltages through them. Controlled Prana checks emotions and

27 iÉæÌ¨ÉUÏrÉoÉëÉ¼hÉÇ 5-2-6 28 ÌlÉÂ£Çü 5-28 29 ÌlÉÂ£Çü 1-7; uÉÏU-ÌuÉ¢üÉliÉÉæ

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam excitations also. As this rite is beneificial to the nerves, this yajna is qualified by the word ‘lÉrÉïÇ’. The word ‘lÉUÈ’30 means leaders. The leaders of this Pranic Yajna are the ritwiks called Maruts. The Seer qualified this yajna with the word ‘mÉÌ‡ûUÉkÉxÉÇ’ also. ‘mÉÌ‡ûÈ mÉgcÉmÉSÉ’31: the metre Pankti has five lines. ‘NûlSÉÈ’32, or the metres are those which hide and cover the power inherent in them. The metres enclose and hide the divine lustre behind the letters in them. The spinal column has five power-plexuses like the Pankti-metre. Circumambulating (UÉklÉÉåÌiÉMüqÉÉï mÉËUcÉUhÉMüqÉÉï) the five power- kendras, Prana, like a servant performing the works of his master moving around him, carries the wealth of power (UÉkÉÈ=kÉlÉÇ) upwards. Yajna is also called ‘mÉÉ‡ûÈ’: ‘mÉÉ‡ûÉå ÌWû rÉ¥ÉÈ’33 i.e., Yajna is one which is related to the five power-positions. In all these ways, the Prana Yajna is referred to as ‘mÉÌ‡ûUÉkÉxÉÇ’ by the

30 lÉÉ-lÉUÉæ-lÉUÈ 31 ÌlÉÂ£Çü 7-12 32 NûÌS-xÉÇuÉUhÉå, AmÉuÉÉUhÉå; NûÌSUç-FeÉïlÉå 33 iÉæÌ¨ÉUÏrÉÉUhrÉMÇü 5-2-7

Seer: this yajna leads the Prana to the supreme centre of consciousness through these five chakras and bestows spiritual success (UÉkÉ-xÉÇÍxÉ®Éæ). The inner divine powers are always ready to conduct such Pranic Yajna. The Taittireeyaranyakam comments on the line ‘SåuÉÉ rÉ¥ÉÇ lÉrÉliÉÑ lÉÈ’ as ‘SåuÉÉlÉåuÉ rÉ¥ÉÌlÉrÉÈ MÑüÂiÉå’34, meaning thereby that this yajna makes those divine powers its leading priests. Metre::Satobrihati 4. rÉÉå uÉÉýbÉiÉåý SSÉÿÌiÉ xÉÔýlÉUÇý uÉxÉÑý xÉ kÉþ¨Éåý AÍ¤ÉþÌiÉý ´ÉuÉþÈ | iÉxqÉÉý CVûÉÇÿ xÉÑýuÉÏUÉýqÉÉ rÉþeÉÉqÉWåû xÉÑýmÉëiÉÔÿÌiÉïqÉlÉåýWûxÉÿqÉç || rÉÈ, uÉÉbÉiÉå, SSÉÌiÉ, xÉÔlÉUÇ, uÉxÉÑ, xÉÈ, kÉ¨Éå, AÍ¤ÉÌiÉ, ´ÉuÉÈ, iÉxqÉæ, CVûÉÇ, xÉÑ-uÉÏUÉÇ, AÉ, rÉeÉÉqÉWåû, xÉÑ-mÉëiÉÔÌiÉïÇ, AlÉåWûxÉqÉç || One who accumulates and holds (rÉÉå SSÉÌiÉ35) weal-engendering wealth (xÉÑlÉUÇ uÉxÉÑ36) and

34 iÉæÌ¨ÉUÏrÉÉUhrÉMÇü 5-2-7 35 SSÉiÉåkÉÉïUrÉÌiÉMüqÉïhÉÈ-ÌlÉÂ£Çü 2-4

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam bestows it on the vibrating and intelligent Prana conducting the inner yajna at proper times (uÉÉbÉiÉå), wealth which makes man well and meet to inhabit here, commands (kÉ¨Éå) unwaning fame and prosperity (AÍ¤ÉÌiÉ ´ÉuÉÈ). For that person’s sake (iÉxqÉæ) we worship (AÉ rÉeÉÉqÉWåû) the Cosmic Vibration, the ‘Word’ (CVûÉÇ) which is mightily powerful (xÉÑuÉÏUÉÇ) quickly accomplishing (xÉÑmÉëiÉÔÌiÉïÇ) and immutable like time (AlÉåWûxÉÇ). The word ‘uÉÉbÉiÉç’37 means one who carries the burden of a duty, a ritwik and a wise man. ‘uÉÉbÉiÉç’ is the wise one who carries out all the activities of creation; is the ritwik who performs the Pranic yajna. Brahmanaspati, who performs all the activities of creation by rendering the ‘Word’ or Cosmic Vibration dynamic, is ‘uÉÉbÉiÉç’. It is he38 who executes the rite of creation in the same way as it was in bygone aeons with his grand retentive

36 uÉxÉÑËUÌiÉ kÉlÉlÉÉqÉ (uÉæ.ÌlÉ. 2-10) 37 uÉWåûUÌiÉÈ-EhÉÉÌS 2-89

38 uÉÉbÉiÉÈ ‘uÉÉåRûÉUÉå qÉåkÉÉÌuÉlÉÉå uÉÉ’ (ÌlÉÂ£Çü 11-16)

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam capacity. The Cosmic Vibration is Mahaprana Sakti. It enters into human bodies as specific Prana Sakti and creates beings in conformation with their earlier actions. The sadhaka who preserves and sustains this specific Prana with ‘uÉxÉÑ’ attains an indestructible fame. The verb-form ‘SSÉÌiÉ’ has also the meaning of holding and preserving besides the meaning of giving. ‘uÉxÉÑ’ means that wealth which enables one to dwell, inhabit and exist. The Prana is this ‘uÉxÉÑ’. This ‘uÉxÉÑ’ must become ‘xÉÔlÉUÇ’. This word can be understood in two ways: ‘xÉÑ¸Ò FlÉrÉÌiÉ oÉÌWûaÉïÌiÉÇ’ —‘it reduces greatly the outgoing tendency’ is the first meaning; ‘xÉÔ¨ÉqÉÇ lÉåiÉÉUÇ’—‘very excellent leader’ is the second one. The vital force in the human bodies is usually expended by its outward excursions through the senses and other organs. The self-same Prana-wealth when checked in its outward flow, and turned backward into the spinal column and made to ascend up to the higher subtle chakras, will make of the sadhaka a good yogi. The sadhaka who preserves thus the wealth of Prana earns the never-reducing Soul-wealth and attains the grand fame of a yogeswara. Giving this ‘xÉÔlÉUÇ uÉxÉÑ’ to the inner Prana and keeping it on admirably are possible for

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam one who performs the yajna of listening to the holy Aum sound. That sound has the prowess (xÉÑuÉÏUÉÇ) to overthrow all error-enemies; it can make one attain an enduringly happy state quickly (xÉÑmÉëiÉÑÌiÉïÇ); and that sound can never be stopped (AlÉåWûxÉÇ). The devotee who listens to this never-ending sound forgets the limits of his body and of the surrounding space and extends this unstruck tintinnabulating sound to the very limits of the entire space. He experiences that his consciousness is vibrating along with this extending and expanding sound of Aum. The advanced devotee listening to this Aum sound in his body holds his Prana concentrated at the midpoint of the brow and perceives the light of his spiritual eye. With the light and sound manifesting thus in his body, the sadhaka tunes himself with the Cosmic pervasion and finds that the light of his spiritual eye is expanding as the cosmic sphere of light flooding the universe with spacious lustre. Metre::Brihati 5. mÉë lÉÔýlÉÇ oÉë¼þhÉýxmÉÌiÉýqÉïl§ÉÇÿ uÉSirÉÑýYjrÉÿqÉç | rÉÎxqÉýÍ³ÉlSìÉåý uÉÂþhÉÉå ÍqÉý§ÉÉå AÿrÉïýqÉÉ SåýuÉÉ AÉåMüÉÇÿÍxÉ cÉÌ¢üýUå ||

mÉë, lÉÔlÉÇ, oÉë¼hÉÈ, mÉÌiÉÈ, qÉl§ÉÇ, uÉSÌiÉ, EYjrÉÇ, rÉÎxqÉlÉç, ClSìÈ, uÉÂhÉÈ, ÍqÉ§ÉÈ, ArÉïqÉÉ, SåuÉÉÈ, AÉåMüÉÇÍxÉ, cÉÌ¢üUå|| The commendable mantra (EYjrÉÇ qÉl§ÉÇ) in which (rÉÎxqÉlÉç) the All-pervading Kutastha Chaitanya (ClSìÈ), the adorable error- eliminating (uÉÂhÉÈ) and friendly crystallizing (ÍqÉ§ÉÈ) currents of Prana, Cosmic Light (ArÉïqÉÉ) and other divine powers (SåuÉÉÈ) made their residences (AÉåMüÉÇÍxÉ cÉÌ¢üUå), is indeed (lÉÔlÉÇ) uttered (mÉëuÉSÌiÉ) by the Cosmic Vibration (oÉë¼hÉxmÉÌiÉÈ). All these that we are studying are mantras. A mantra is one that is to be cognized and perceived: thinking, understanding, perception, reflection, meditation are all the signs of this cogitation. One that protects us with reflection and understanding is called a mantra. ‘oÉë¼hÉxmÉÌiÉÈ’, the Cosmic Vibration is the Lord of evolution or expansion of creation through the great power of cosmic delusion, i.e., it is Prana. It evolves the creation with light and sound. For the purpose of evolution, it takes the help of cosmic delusion, Maya, which is in fact an intelligent skill. Though

Maya is usually understood to be that which deludes, its essential meaning is intelligence. It acts astutely with its intelligence. If one analyzes its actions and understands them properly, it, instead of deluding, leads him towards liberation. Because, it is law itself camouflaged in different forms. If we do not understand it and limit ourselves to its outward enticing appearances, it casts extreme delu- sions and illusions. There is one mantra in the 164th Suktam telling us that there are divine powers lodged in every letter of a GMçü and in every interspace of each letter: GcÉÉå A¤ÉUå mÉUqÉå urÉÉåqÉlÉç rÉÎxqÉlÉç SåuÉÉ AÍkÉ ÌuÉµÉå ÌlÉwÉåSÒÈ | rÉxiÉ³É uÉåS ÌMüqÉ×cÉÉ MüËUwrÉÌiÉ rÉ CiÉç iÉÌ²SÒxiÉ CqÉå xÉqÉÉxÉiÉå || 39 The word ‘SåuÉÉÈ’ has several meanings: divine forces, rays of light, senses etc. ‘GMçü’ means that which is adorable and praiseworthy (GcÉ-xiÉÑiÉÉæ). It can be the individual soul, the Sun, the human body etc. Charged by the life and light of Paramatma, there are certain divine forces transacting the activities in the

39 GauÉåSxÉÇÌWûiÉÉ 1-164-39

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam play of creation manifesting themselves as senses. If one does not go beyond the human consciousness to perceive the Self through extending and understanding the higher Divine Consciousness, there is no use in knowing oneself to be an individualized soul. Wise people who experience the Cosmic Consciousness are the only ones who can station themselves firmly in the true form of Self, which does never cast them again into the never-ending cycle of birth and death. The refined letters in the Riks are born from the vibrations of the seven subtle plexuses stationed in the astral spine. Those sanskritic letters are abodes of divine forces-- SåuÉlÉaÉUÏ. All divine forces that illuminate the whole creation are residing in those abodes. If one does not know this sublime truth, the Riks are but heaps of letters for him. Those who know this truth can merge themselves with the God-light residing in those abodes of divine forces, the sanskritic letters. In the spaces inside the letters, one can perceive the dazzling Divine Majesty (ClSìÈ), the adorable inner meaning hidden by the clouds (uÉÂhÉÈ), the Supreme Friend (ÍqÉ§ÉÈ) in the form of the illuminating Sun shining with friendship and drenching us in an incessant shower of immortality, the subtle God-light pervading like the All-Father (ArÉïqÉÉ); such perceivers

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam can merge in that light. They only can feel and be one with the inner meaning hidden in that mantra. The All-fathering Letter is Aum. That alone is adorable. It is the ever-conscious ever- existing and ever-joyous Godhead in the form of Cosmic Sound, the Pranava or Omkara: ‘mÉëÉhÉÉlÉç xÉuÉÉïlÉç mÉUqÉÉiqÉÌlÉ mÉëhÉÉrÉrÉiÉÏirÉåiÉxqÉÉiÉç mÉëhÉuÉÈ’40. This One letter is called mÉëhÉuÉ because it leads all vital forces towards the Spirit or Paramatma. As it lifts up to the highest Divine Abode, ‘FkuÉïqÉÑ³ÉrÉÌiÉ’41, it is called Omkara—it leads one to the estate of the Self in the brains. This Omkara is permeating everywhere. It is also in every letter. In Omkara there are three letters--A, E, qÉ; these are also the three states of waking, dreaming and sleeping. When one, by sadhana, makes these states subside, he will see in the space of ‘AqÉÉ§ÉMü’, the long lingering sound that is heard after ‘qÉ’ in the Omkara, all divine forces residing there. If one does not know that letter which has these mysterious qualities, what use will be there if he goes on repeating the Rik with correct intonation? Those who know the security given by this

40 AjÉuÉïÍzÉZÉÉåmÉÌlÉwÉiÉç 1 41 AjÉuÉïÍzÉZÉÉåmÉÌlÉwÉiÉç 1

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam letter pregnant with all divine forces, will stay steadily in the True Abiding Form from which they will never return to the painful birth-and- death wheel. The form of this mantra itself is ‘oÉë¼hÉxmÉÌiÉÈ’. He manifested himself. When God first thought ‘oÉWÒû xrÉÉÇ’—‘I will become manifold’, then the first manifestation that had been projected out of Him was the Cosmic Vibration, ‘oÉë¼hÉxmÉÌiÉÈ’, manifesting as Cosmic Sound, Aum, Cosmic Light Agni, Prana, and Prakriti. This creation has evolved from Light. The creative Light in the subtle universe is the parent of all parents. This light is called Aryama: We read therefore in the Bhagavadgita ‘ÌmÉiÉÚhÉÉqÉrÉïqÉÉ cÉÉÎxqÉ’. In the astral universe, God and Brahmanaspati together conceived this Aryama-Light, which is the Primary Parent for all subtle forms. All the gross ones get power from this subtle light. Therefore it is termed as the parent of all parents. This Omkara mantra is the king of all mantras—the most commendable and praiseworthy of all (‘EYjrÉÇ’). All the divine forces reside in the subtle recesses of this Omkara; they work toward the evolution of the creation.

Metre::Satobrihati 6. iÉÍqÉ²ÉåÿcÉåqÉÉ ÌuÉýSjÉåÿwÉÑ zÉýqpÉÑuÉÇý qÉl§ÉÇÿ SåuÉÉ AlÉåýWûxÉÿqÉç | CýqÉÉÇ cÉý uÉÉcÉÇÿ mÉëÌiÉýWûrÉïþjÉÉ lÉUÉåý ÌuÉµÉå²ÉýqÉÉ uÉÉåÿ AzlÉuÉiÉç || iÉÇ, CiÉç, uÉÉåcÉåqÉ, ÌuÉSjÉåwÉÑ, zÉÇ-pÉÑuÉÇ, qÉl§ÉÇ, SåuÉÉÈ, AlÉåWûxÉÇ, CqÉÉÇ, cÉ, uÉÉcÉÇ, mÉëÌiÉ-WûrÉïjÉ, lÉUÈ, ÌuÉµÉÉ, CiÉç, uÉÉqÉÉ, uÉÈ, AzlÉuÉiÉç || O Divine Forces (SåuÉÉÈ)! [residing in the inner recesses of the Omkara Mantra] who render the creation evolve through light and sound, we utter (uÉÉåcÉåqÉ) the same (iÉÇ CiÉç) auspicious (zÉÇpÉÑuÉÇ) time-unfolding, indestructible (AlÉåWûxÉÇ) Omkara Mantra (qÉl§ÉÇ) in our rites disseminating knowledge and understanding (ÌuÉSjÉåwÉÑ42). O Leaders of our rites (lÉUÈ)!, Receive and brighten (mÉëÌiÉWûrÉïjÉ) this ‘Word’, the Cosmic Vibration (CqÉÉÇ cÉ

42 ÌuÉSjÉÉÌlÉ uÉåSlÉÉÌlÉ-ÌlÉÂ£Çü 6-7; ÌuÉSjÉ CÌiÉ rÉ¥ÉlÉÉqÉ-uÉæ.ÌlÉ. 3- 17; ÂÌuÉÌSprÉÉÇ ÌXûiÉç-EhÉÉÌS ;ÌuÉS-¥ÉÉlÉå, xÉ¨ÉÉrÉÉÇ : to abide in knowledge, to abide in the pervading field of existence

uÉÉcÉÇ) all of you (ÌuÉµÉÉ CiÉç) again and again and make this praiseworthy sound (uÉÉqÉÉ43) pervade through you (uÉÈ AzlÉuÉiÉç). The wise ones who are well aware of all the divine forces residing in the recesses of the holy mantra ‘Aum’, are like those divine forces endowed with the desire to win in all the battles of life. The Omkara mantra is the source of all happiness and joy (zÉÇpÉÑuÉÇ); and is the indestructible one in all the things that get destroyed (AlÉåWûxÉÇ). The wise sadhakas have to utter and instruct this holy mantra in all ritual assemblies disseminating knowledge and understanding (ÌuÉSjÉåwÉÑ). The word ‘ÌuÉSjÉ’ used to represent yajna is derived from the verb-root ‘ÌuÉS-¥ÉÉlÉå’. ‘rÉSè¥lÉÈ’ is the hidden form of ‘rÉ¥ÉÈ’—through which act one evolves into a knowledgeable being is what is called ‘rÉ¥É’ or ‘ÌuÉSjÉ’. ‘ÂÌuÉÌSprÉÉÇ ÌXûiÉç’ is an Ounadika Sutram which implies that ‘ÌuÉS-¥ÉÉlÉå’ does not assume its guna-form while attaching itself to the ending

43 uÉÉqÉ CÌiÉ mÉëzÉxrÉlÉÉqÉ (uÉæ.ÌlÉ. 3-8)

‘AjÉ’, where ‘jÉ’ implies ‘xjÉÉ-aÉÌiÉÌlÉuÉ×¨ÉÉæ’. i.e., ‘ÌuÉSjÉ’ is that rite in which one abides firmly in wisdom without any deviation whatsoever. Faith is engendered from listening to the Word of God, Omkara. Omkara is the divine force which creates all things. It is manifested as Cosmic Sound and Cosmic Light. The ocean-roar is the sum total of all the sounds of all the ocean waves. This roar is present in each and every wave. In the same way, the universe of all moving and non-moving beings is an aggregate of the sounds and lights emanating from all its constituents. In every human being, it is shining as the light of life; he listens to it as the sound of Aumkara inside his body. The human being who listens to this Pranava Sound forgets the limits of his body as well as those of the space also. The sound of Omkara in his body extends and pervades as the vibration in the body of the universe. When this sound of Omkara is expanding, he feels that his consciousness is vibrating everywhere. When he experiences this in Samadhi, he perceives his body as an atom in the body of the universe. He perceives the body of the universe as his own body and experiences Omkara-nada first in him and then throughout his huge body. Then he experiences Kutastha Chaitanya, the consciousness pervading in each and every atom of the universe. After that, going deeper in his meditation, the sadhaka feels his

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam consciousness not only in the creation, but beyond the creation, in the vibrationless sphere of God. The sound of Omkara is a conglomeration of the sounds emanating from the vibrating vital forces, electrons, protons, atoms etc. One who listens to this booming sound tunes himself with the Brahman. With deep concen- tration, a yogi steeped in bhakti, can hear this sound anytime, anywhere. As all the divine forces are residing in it, all vibrational sounds are emanating from it. This mantra is immanent in the consciousness of every being, in every atom, in every nerve-fibre, in every muscle-filament. This mantra is verily the name of God: ‘iÉxrÉ uÉÉcÉMüÈ mÉëhÉuÉÈ’44. This sonic boom is flowing endlessly in the ether; the human voice cannot utter it. It is known to all who have perceived the Cosmic Light of God. They only loudly utter it in wisdom-rites with overflowing love to elevate all to the level of Godhead. One who hears this commendable verbal sound renders his heart peaceful and tranquil. His fear that he might lie entangled in the cobweb of physical sensations will be shattered to nothingness. In one who listens to this mantra, ever-new joy gushes forth in floods; he sees the whole space lit with God-joy and vibrating with God-

44 rÉÉåaÉxÉÔ§ÉÉÍhÉ 1-27

Metre::Brihati 7. MüÉå SåÿuÉýrÉliÉþqÉzlÉuÉý‹lÉÇý MüÉå uÉ×ý£üoÉþÌWïûwÉqÉç | mÉëmÉë SÉýµÉÉlÉç mÉýxirÉÉÿÍpÉUÎxjÉiÉÉliÉýuÉÉïuÉýiÉç ¤ÉrÉÇÿ SkÉå||

MüÈ, SåuÉ-rÉliÉÇ, AzlÉuÉiÉç, eÉlÉÇ, MüÈ, uÉ×£ü-oÉÌWïûwÉÇ, mÉë- mÉë, SÉµÉÉlÉç, mÉxirÉÉÍpÉÈ, AÎxjÉiÉ, AliÉÈ-uÉÉuÉiÉç, ¤ÉrÉÇ, SkÉå || Who (MüÈ) [but the ever-on-the-move (¢üqÉhÉÈ) Life Force] pervades one (eÉlÉÇ) who aspires to attain divinity (SåuÉrÉlÉiÉÇ AzlÉuÉiÉç)? Who (MüÈ) [but the brilliant (MüqÉlÉÈ) Life Force] permeates one (eÉlÉÇ) who removes the trash in him (uÉ×£üoÉÌWïûwÉÇ AzlÉuÉiÉç)? Who (MüÈ) [but the Life Force] through its commendable (mÉë mÉë) movements (mÉxirÉÉÍpÉÈ45) gets the name and fame of a giver (SÉµÉÉlÉç mÉë AÎxjÉiÉ)? Who

45 mÉxirÉÉÍpÉÈ-mÉiÉlÉæÈ; mÉisÉ×-aÉiÉÉæ

(MüÈ) [but the Life Force] establishes us in (mÉëSkÉå) a habitable body-home (¤ÉrÉÇ) in which Prana flows without any impediment (AliÉuÉÉïuÉiÉç)? The word ‘MüÈ’, though carries usually the meanings of ‘who?’ and ‘Prajapathi’, Yaska the etymologist had given three more meanings: ‘MüÈ MüqÉlÉÉå uÉÉ ¢üqÉhÉÉå uÉÉ xÉÑZÉÉå uÉÉ’46: desirable, lovely, charming beautiful person; a walker; a happy person. These three meanings aptly pertain to Brahmanaspati or Cosmic Vibration and Prana: Prana constantly moves with a lovely light and gives welfare and well- being. Brahmanaspati is the Lord of evolution of the universe, the Prana. Prana is an intelligent electric energy-like medium. With its help, the whole human bodily organization works. The Prana energy flowing in the sensory nerves makes perceptions possible; through the medium of this life energy, the sensations of pains and pleasures emanating from the surface of the body and sensory messages are received by the brain. The Prana energy in the motor nerves makes possible all types of movements. Prana takes responsibility for all the works conducted by involuntary organs. For thoughts and will to manifest themselves

46 ÌlÉÂ£Çü 10-22

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam as activities, the help of Prana is essential. The keys of the body-house are in the ‘hands’ of Prana; the keys of the inner chambers such as brain, consciousness etc. are also in the ‘hands’ of the Prana only. By means of the guiding lines that it gets and through the freedom it is allowed, the Prana endorses the entries of sensations and actions that are in tune with the soul and stops the entry of sensations and actions that are against the good of the being. If the mind of the sadhaka is one with the Prana in the sensory nerves, he usually gives in to the attractive sensations caused by beauty, music, smells, tastes, sex etc. The sadhaka who wishes to gain divinity must withdraw the Prana and mind from the sensory channels. Mind and Prana cannot be one without the other. The movement of Prana determines the direction towards divinity or towards physical sensations. When the Prana is controlled, as in Pranayama, the sadhaka moves towards divinity. Withdrawing all the outgoing Prana from the sensory organs and from all other organs, if it is made to concentrate at the mid-point between the eye- brows along with the Mukhya Prana, the light of Prana forms into an ‘eye’ which gives an all-round unobstructed vision. ‘uÉ×£üoÉÌWïûwÉÈ’ is that ritwik who removes the weedy trash from the Darbha-grasses and Soma-creepers. The Prana functioning as Apana does the same thing: it scavenges the

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam body of all bad stuff. With Pranayama, all the errors are burnt out. ‘ShQûlrÉÉxÉÈ mÉUÇ SÉlÉÇ’47: the greatest charity is to spare the rod. By injuring no one and making everyone fearless by giving security is what is called the greatest bounty or offering. The sadhaka practising Pranayama remains calm; by equalizing the Prana and Apana, the fickle breath comes to a halt. When breath stops, it is not death, but is the harbinger of peace. When through Pranayama, natural breathlessness results, the sadhaka understands that the body is not flesh but is made up of the light of Prana. Thus he becomes free from fear of death. One who is fearless will be able to make others free from fear. rÉxqÉÉ³ÉÉåÌ²eÉiÉå sÉÉåMüÉå sÉÉåMüÉ³ÉÉåÌ²eÉiÉå cÉ rÉÈ | WûwÉÉïqÉwÉïpÉrÉÉå²åaÉæqÉÑï£üÉå rÉÈ xÉ cÉ qÉå ÌmÉërÉÈ ||48 One who disturbs not the world and is not disturbed by it is free from frivolous pleasures, selfish jealousies, mundane fears and material worries. Such a lovable sadhaka is loved by God. When mind and intellect are kept on God, the sadhaka is ever with God. To keep mind and intellect on God, one has to withdraw Prana from all senses and organs right into and up the spinal column through practising Pranayama. In this process, the

47 pÉÉaÉuÉiÉÇ 11-19-37 48 pÉaÉuÉªÏiÉÉ 12-15

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam mind becomes steady and all the modifications of the mind die down. The world is then not disturbed by such a sadhaka; he also is not perturbed in the least with the worldly tumult. His pleasures, fears, angers and worries all are reduced to nothingness and he becomes the beloved of all, nay, he becomes the beloved of God residing in all of them. xÉqÉÇ mÉzrÉlÉç ÌWû xÉuÉï§É xÉqÉuÉÎxjÉiÉqÉÏµÉUqÉç | lÉ ÌWûlÉxirÉÉiqÉlÉÉiqÉÉlÉÇ iÉiÉÉå rÉÉÌiÉ mÉUÉÇ aÉÌiÉqÉç ||49 One who perceives the Omnipresence of God cannot injure anybody because how can one part of a soul hurt another part, all being the forms of Soul? This non-injuriousness is the greatest bounty. When he gives this gift to the world, he attains divinity. To attain this state, Pranayama is the main means.

Metre::Satobrihati 8. EmÉþ ¤Éý§ÉÇ mÉ×ÿgcÉÏýiÉ WûÎliÉý UÉeÉþÍpÉpÉïýrÉå ÍcÉþiÉç xÉÑÍ¤ÉýÌiÉÇ SýkÉå | lÉÉxrÉþ uÉýiÉÉï lÉ iÉþÂýiÉÉ qÉþWûÉkÉýlÉå lÉÉpÉåïÿ AÎxiÉ uÉýÎeÉëhÉþÈ ||

49 pÉaÉuÉªÏiÉÉ 13-28

EmÉ, ¤É§ÉÇ, mÉ×gcÉÏiÉ, WûÎliÉ, UÉeÉÍpÉÈ, pÉrÉå, ÍcÉiÉç, xÉÑ- Í¤ÉÌiÉÇ, SkÉå, lÉ , AxrÉ, uÉ¨ÉÉï, lÉ, iÉÂiÉÉ, qÉWûÉ-kÉlÉå, lÉ, ApÉåï, AÎxiÉ, uÉÎeÉëhÉÈ || The Cosmic Vibration or Mahaprana fills up its coffers of the wealth of strength ([EmÉ] ¤É§ÉÇ EmÉ mÉ×gcÉÏiÉ50) to go along with the active royal instruments of knowledge (UÉeÉÍpÉÈ WûÎliÉ51) which gather divine understanding from the phenomenal world. If the senses of knowledge bring themselves down towards physical desires and objects of sense, there will be room for fear, because then the Prana, following the royal senses also harms the sadhaka along with the senses. In spite of this (pÉrÉå ÍcÉiÉç), the Prana, in view of its might and dominion over the entire body retains its holding power (xÉÑÍ¤ÉÌiÉÇ SkÉå) admirably. By itself, with its possession of God-given power, the mighty light of Prana (AÎxiÉ uÉÎeÉëhÉÈ) advances in greater as well as in small wars (qÉWûÉkÉlÉå, ApÉåï) and senses no

50 ¤É§ÉÇ = kÉlÉÇ (uÉæ.ÌlÉ. 2-10); EmÉÉåÅÍkÉMåü cÉ (A¹ÉkrÉÉrÉÏ 1-4- 86); mÉ×cÉÏ-xÉqmÉMåïü 51 WûlÉ-ÌWÇûxÉÉaÉirÉÉåÈ; senses are kingly instruments that gather knowledge.

opposition nor obstruction (lÉ AxrÉ uÉiÉÉï, lÉ iÉÂiÉÉ). As the sentence ‘WûÎliÉ UÉeÉÍpÉÈ’ is followed by ‘pÉrÉå ÍcÉiÉç’, two meanings are possible: ‘UÉeÉÉlÉÈ’ are shining kings; the shining lords in the body are senses of knowledge. Knowledge from scriptures and saints reaches the mind and intellect through the conduits of sense instruments. Going along the path of discrimination, the senses of knowledge, perceiving the phenomenal world created by God, are useful and royal instruments in making human beings enjoy and experience the mystery behind the creation. The verb-root ‘WûlÉ-ÌWÇûxÉÉaÉirÉÉåÈ’ has two meanings, to harm and to go. Befriending these royal instruments of senses of knowledge, Prana can act with redoubled strength. But if the kings of senses of knowledge do not follow the timely advice of their prime minister, wisdom and discrimination, and forget the path of meditation, they become blunt and make themselves unable to receive the spiritual advices given to them. The reason for this is that these senses identify themselves with physical desires and objects of sense. In this case, the human consciousness descends to the low level of attaching itself to physical desires and loses utterly contact with the Brahman

Consciousness. This gives room for fear. When this fear dominates, the divine yoga is jeopardized. But Prana is a Vajri, one who possesses a Vajra. Vajra has both sound and light, through which it becomes most powerful. If a sadhaka strives very hard to get over this fear, the natural prowess of Prana protects him. The sadhaka, during the tenure of his life, will be fighting small and greater wars. From the time of conception to the moment in which he is throwing out his last breath, man has to fight in each incarnation umpteen battles— biological, hereditary, bacteriological, physiological, climatic, social, ethical, political, sociological, psychological, metaphysical—many varieties of inner and external struggles. In every one of these wars, the competing forces are always those of good and evil. The awakening man, besides external wars fought by one and all, also has to face the clash between the negative forces of restlessness arising from the mind, and the positive power of his desire and effort to meditate, supported by intellect. On the sensory plain, a material and moral struggle is fought between good and evil action. In yoga meditation, a psychological war is fought on the cerebrospinal plain between the mental tendencies of the mind pulling life and consciousness outward toward matter, and discriminative tendencies of intellect drawing the life and consciousness

© Dr. M. Narasimharao Rigvedasamhita 1st Mandalam::40th Suktam inward. In deeper yoga meditation on the cerebral plain, a spiritual battle is fought to overcome the lower states of consciousness and dissolve all egoity and sense of separation from God in Samadhi. In this last type of battle, there are no two sides: if one side pulling outward is weakened, then victory comes by itself. In all small and greater wars, the power that helps us is that of the life force, Prana. If anyone tries to hitch against its all-powerful force, his fate will be that of a clod of earth hitting headlong against a hard stone. The clod will have to be broken into pieces due to its impact with the stone. In the same way, the opposing forces will face extinction if they dare to face Prana. But for Prana to manifest such a formidable force, the support of the sadhaka is essential. His support is given in terms of the practice of Pranayama. Prana- yama means the control of Prana. When this control is on, Prana can keep its ground without any slip and slide (xÉÑÍ¤ÉÌiÉÇ SkÉå). It can then stand unperturbed on the ‘battle field’ and overcome all opposing forces. With that, the final victory descends and adorns the sadhaka. Final victory means the Eternal Union with the Spirit, Paramatma.

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