Hyranyastupam (Hymns of Sage Hiranyastupa) Rigvedasamhita-1St.Mandala-7Th.Anuvaka-34Th.Suktam Rishi-Aangirasa Hiranyastupa Devata-Aswins; Metre-Jagati

Rigvedasamhita 1st. Mandala: 34th. Suktam

Hyranyastupam (Hymns of Sage Hiranyastupa) Rigvedasamhita-1st.Mandala-7th.Anuvaka-34th.Suktam Rishi-Aangirasa Hiranyastupa Devata-Aswins; Metre-Jagati

1. Ì§ÉÍ¶Éÿ³ÉÉå Aý±É pÉþuÉiÉÇ lÉuÉåSxÉÉ ÌuÉýpÉÑuÉÉïÇý rÉÉqÉþ EýiÉ UÉýÌiÉUþÍµÉlÉÉ | rÉÑýuÉÉåÌWïû rÉýl§ÉÇ ÌWûýqrÉåuÉý uÉÉxÉþxÉÉåÅprÉÉrÉÇýxÉålrÉÉÿ pÉuÉiÉÇ qÉlÉÏýÌwÉÍpÉþÈ ||

Ì§ÉÈ, ÍcÉiÉç, lÉÈ, A±, pÉuÉiÉÇ, lÉuÉåSxÉÉ, ÌuÉ-pÉÑÈ, uÉÉÇ, rÉÉqÉÈ, EiÉ, UÉÌiÉÈ, AÍµÉlÉÉ, rÉÑuÉÉåÈ, ÌWû, rÉl§ÉÇ, ÌWûqrÉÉ-CuÉ, uÉÉxÉxÉÈ, AÍpÉ-AÉrÉÇ, xÉålrÉÉ, pÉuÉiÉÇ, qÉlÉÏÌwÉ-ÍpÉÈ ||

O Incoming breath of Prana and Outgoing breath of Apana that manifest as inhalation and exhalation in the nostrils, intelligently permeating involuntarily without our awareness (lÉuÉåSxÉÉ [lÉuÉåSxÉÉæ]!AÍµÉlÉÉ[AÍµÉlÉÉæ]!), You both make yourselves known to us now itself during our present sadhana (A±) by the three clear divisions of inspiration, cessation of breath and expiration (Ì§ÉÈ ÍcÉSè lÉÈ pÉuÉiÉÇ) or expiration, cessation of breath and inspiration. Your controlled incoming and outgoing movement (rÉÉqÉÈ) as well as (EiÉ) your imparting of vitality through the breath(UÉÌiÉÈ) – both are supreme (ÌuÉpÉÑÈ). As in running the Cosmic Machine, the Sunlight-donning burning hot day is restrained by the icycool-light of

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam the night and vice versa (ÌWûqrÉÉ CuÉ uÉÉxÉxÉÈ), so do your mutually controlled mechanics of warm downgoing currents and cool upcoming currents (rÉÑuÉrÉÉåÈ ÌWû rÉl§ÉÇ) check the nerve-machine of the gross physical body. Make the Pranayamic work accomplished by the subtly perceiving sadhakas (qÉlÉÏÌwÉÍpÉÈ) fruitful by regularizing yourselves everywhere in the body, so that naturally the foe of fickleness of the breath is curbed spontaneously (AprÉÉrÉÇ xÉålrÉÉ [xÉålrÉÉæ] pÉuÉiÉÇ).

The twin Aswins represent duality—the duality of the incoming breath and outgoing breath passing through the two nostrils, the duality of light and darkness during the time after midnight (of the dark nescience) till the advent of dawn (of bright wisdom). Metaphorically, the incoming breath leads in light and the outgoing breath leads out darkness. The inspiration is cool current and the expiration is a warm current. These two mutually check each other, as the cool night the hot day and the hot day the cool night (ÌWûqrÉÉ CuÉ uÉÉxÉxÉÈ) to produce evenness. This evenness in breath leads to the neutralization of Prana and Apana currents (that flow within the nostrils and lungs),which is called Pranayama(‘µÉÉxÉmÉëµÉÉxÉrÉÉå- aÉïÌiÉÌuÉcNåûSÈ mÉëÉhÉÉrÉÉqÉÈ’-rÉÉåaÉxÉÔ§ÉÉÍhÉ2-49).The unusual forms‘AÍµÉlÉÉ’,‘lÉuÉåSxÉÉ’, and later on ‘lÉÉxÉirÉÉ’ are used instead of the usual‘AÍµÉlÉÉæ’,‘lÉuÉåSxÉÉæ’, and ‘lÉÉxÉirÉÉæ’so as to indicate this achieved evenness.

Ordinarily, breath flows through the nostrils into the lungs involuntarily, apparently without our awareness. The word‘lÉuÉåSÉÈ’, though listed as a synonym of qÉåkÉÉuÉÏ in the Nighantu(3-15), means literally ‘he who knows not’. As Bhaga, the Sun, when still invisible, being below the horizon, is vicariously and thus wrongly dubbed as blind, so are the dual

Aswins called ‘the two who know not’(‘lÉuÉåSxÉÉ’ [lÉuÉåSxÉÉæ]) vicariously, though, actually, we are the non-knowers, being apparently unaware of their intelligent vitality-bestowing movements. The incoming breath takes in oxygen to all the bodily organs. This Prana is used up through voluntary and involuntary bodily motor movements and mental activity. As the cells, tissues and nerves exhaust themselves through continuous working, this incoming Prana labours to recharge them with life. In the process of consuming life energy, the cells and tissues decay and give off waste products, especially the carbon dioxide excreted by the cells into the blood stream. Immediate recharging and purifying action of Prana is called for to throw off the decay products, mainly the carbon dioxide, or else the organism will die. The physiology of this exchange results in the dual breath. Mitra and Varuna represent the Prana and Apana currents in the spine, which, as said above, generate the dual breath of inspiration and expiration, the duo of Aswins. According to legend, Mitra and Varuna are names of Aditya or the Sun, and Aswins are said to be the sons of Surya (Sun) through his wife ‘xÇÉ¥ÉÉ’, the lite- ral meaning of which is ‘consciousness’. She gave birth to Aswins, when she was in the guise of a mare. As the twin Aswins are the twin breaths and as without them, consciousness leaves the body, they are said to be the sons of ‘Sanjna’ and are also called as ‘lÉÉxÉirÉÉæ’-‘lÉ AxÉirÉÉæ’: ‘they will never be unpresent in an ordinary human being’.Also, this word ‘lÉÉxÉirÉÉæ’ is defined as ‘lÉÉÍxÉMüÉmÉëpÉuÉÉæ’(ÌlÉÂ£Çü 6-13).They are also known as ‘SxÉëÉæ’, as human beings will be ‘SzÉïÌlÉrÉÉæ’ (worthy to be seen)only when breath flows through them i.e.,when they live. They are said to be with horses (‘AµuÉæUÍµÉlÉÉæ CirÉÉæhÉïuÉÉpÉÈ’-ÌlÉÂ£Çü 12-1) as they pervade throughout(‘AprÉ- zlÉÑuÉÉiÉå xÉuÉïÇ UxÉålÉÉlrÉÉå erÉÉåÌiÉwÉÉÅlrÉÈ’-ÌlÉÂ£üqÉç 12-1) the body giving us the taste of life, light and vitality (UxÉ-AÉxuÉÉSlÉxlÉåWûlÉrÉÉåÈ). They are also call-

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam ed Divine Adhwaryus as they conduct the ritual of life through respiration (‘AÍµÉlÉÉæ ÌWû SåuÉÉlÉÉqÉkuÉrÉÔï AÉxiÉÉqÉç’-iÉæÌ¨ÉUÏrÉoÉëÉ¼hÉÇ 3-2-8). Aswins are also called divine doctors because proper and controlled breathing is the key of health(‘AµlÉÉæ uÉæ SåuÉÉlÉÉÇ ÍpÉwÉeÉÉæ’-iÉæÌ¨ÉUÏrÉxÉÇÌWûiÉÉ 2-3-11). Yaska in his Niruktam writes thus:‘rÉ²Ø¹ AÉåwÉkÉrÉ E±ÎliÉ mÉëÉÍhÉlÉ¶É mÉëÑÍjÉurÉÉÇ iÉSÍµÉlÉÉå ÃmÉqÉç’ (6-36): Aswins represent the prosperity and rise that herbs and living beings obtain through ‘rain’. And what is rain?—It is that adorable Prana, the ‘living waters’ that soak the vast earth in vitality. It is welcomed enthusiastically by all perceiving beings exclaiming with delight ‘Indeed the Light of Life will possess us’:‘rÉSÉ mÉëÉhÉÉå AprÉuÉwÉÏïSè uÉwÉåïhÉ mÉëÑÍjÉuÉÏÇ qÉWûÏqÉç | mÉzÉuÉxiÉiÉç mÉëqÉÉåSliÉå qÉWûÉå uÉæ lÉÉå pÉÌuÉwrÉÌiÉ ||’(AjÉuÉïxÉÇÌWûiÉÉ 11-4-5).Thus the form of Aswins is the ability of all beings to live happily in the Light of Prana, the Light of vibrating vitality, the Pranic light of living waters. The Seer in this mantra, beseeches the Aswins to make themselves known to us through the clear distinction between their ingoing and outgoing excursions punctuated by the stationary ‘points’ of breathlessness. The ingoing and outgoing movements are dotted by brief periods of cessation of breath, called Vyanas, which are different from the circulating Prana division. Here, Vyana is ‘ÌuÉ +AlÉ-mÉëÉhÉlÉå’, breathlessness--‘AjÉ rÉÈ mÉëÉhÉÉmÉÉlÉrÉÉåÈ xÉÎlkÉÈ xÉ urÉÉlÉÈ’ (NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç 1-3-3), which when extended through controlled practice, pave the way to peaceful, tranquil, balanced state devoid of all the ficklenesses of breath. These three—the inhalation (‘mÉÔUM ’), the period of breath-cessation (‘MÑüqpÉMü’) and the exhalation (‘UåcÉMü’) are the three distinctively perceived parts of the breathing process (‘Ì§ÉÍ¶É³ÉÉå A±É pÉuÉiÉÇ). The elongation of ‘A±É’ reflects irresistible craving for this achievement immediately, today, this instant itself, broo- king no delay.

It is the breath that knots the soul to the body. It is the process of exhalation and inhalation resulting from the two opposing spinal currents that gives man perception of the physical external world. The dual breath is the storm that creates sensation-waves in the mind-lake; these waves produce body consciousness and duality which erase the unified soul consciousness. The mystery of the breath holds the solution to the secret of human existence. Indeed, respiration and longevity are directly related: Beings which breathe fast die early; and beings which breathe slow live long. Scientific mastery of breath achieves this longevity- producing ‘miracle’. When the period of vyana (ÌuÉ+AlÉ) or breathlessness is extended, breathing stops by itself without any discomfort what- soever. This extension of the stationary point in between the breath- movements is what is here called the ‘UÉÌiÉÈ’ or abundant bounty (‘ÌuÉpÉÑÈ’). Their mutually controlled movement, obtained by binding the enemy of fickleness hand and foot (‘AprÉÉrÉÇxÉålrÉÉ’) which bestows this on us is attracted by the intelligent sadhakas (qÉlÉÏÌwÉhÉÈ) who practise the pranayamic technique of neutralizing the Prana and Apana spinal currents manifesting as cool inhalation and warm exhalation, thereby making the two currents even, terminating their duality (therefore the usage ‘AÍµÉlÉÉ’) into a long, peaceful, steady state of incomparable bliss. Though ‘xÉålrÉÈ’ is a suffix or an addendum, it is a meaningful one—that which accomplishes controlled movement by binding the foe of fickleness of breath (ÍxÉlÉÉåÌiÉ oÉklÉÉÌiÉ cÉgcÉsÉµÉÉxÉÃmÉ zÉ§ÉÔlÉç ) hand and foot.

2.§ÉrÉþÈ mÉýuÉrÉÉåÿ qÉkÉÑýuÉÉWûþlÉåý UjÉåý xÉÉåqÉþxrÉ uÉåýlÉÉqÉlÉÑý ÌuÉµÉý CSè ÌuÉþSÒÈ | §ÉrÉþÈ xMüýqpÉÉxÉþ AÉýUpÉåý Ì§ÉlÉï£Çüÿ rÉÉýjÉÎx§ÉuÉïþÍµÉlÉÉý ÌSuÉÉÿ ||

§ÉrÉÈ, mÉuÉrÉÈ, qÉkÉÑ-uÉÉWûlÉå, UjÉå, xÉÉåqÉxrÉ, uÉålÉÉÇ, AlÉÑ, ÌuÉµÉå, CiÉç, ÌuÉSÒÈ, §ÉrÉÈ, xMüqpÉÉxÉÈ, xMüÍpÉiÉÉxÉÈ, AÉ-UpÉå, Ì§ÉÈ, lÉ£Çü, rÉÉjÉÈ, Ì§ÉÈ, FÆ, AÍµÉlÉÉ, ÌSuÉÉ ||

O Inhalation and Exhalation coursing through the nostrils, pervading and energizing the body (AÍµÉlÉÉ!), Your excursions in the trifellied (§ÉrÉÈ mÉuÉrÉÈ ) chariot of breath carrying the mellifluous and intelligent Prana (qÉkÉÑuÉÉWûlÉå UjÉå; qÉlÉåkÉïzNûlSÍxÉ-EhÉÉÌS xÉÔ§É 2-117;qÉlÉ-¥ÉÉlÉå; kÉqÉiÉåÈ[aÉÌiÉ MüqÉïhÉÈ] ÌuÉmÉUÏiÉxrÉ-ÌlÉÂ£Çü 10-31; qÉkÉÑËUÌiÉ ESMülÉÉqÉ-ÌlÉbÉhOÒûÈ 1-12;UjÉÈ ÎxjÉUiÉåÈ ÌuÉÌmÉUÏiÉxrÉ-ÌlÉÂ£Çü 9-11), purifying the body-field by breaking its inert- ness, aridness and foulness with the three sharp-edged fellies of inspiration, breath-cessation and expiration are indeed (CiÉç) well-known to all those good sadhakas who strive hard to commingle all their thought- rays into one Divine Perception (ÌuÉµÉå[SåuÉÉÈ]ÌuÉSÒÈ). These your revealing movements follow the bright discerning intellect of the sadhaka’s awareness (uÉålÉÉÇ AlÉÑ; uÉålÉ×, uÉåhÉ×-aÉÌiÉ ¥ÉÉlÉ ÍcÉliÉÉ ÌlÉzÉÉqÉlÉ uÉÉÌS§É aÉëWûhÉåwÉÑ) of the supreme Cosmic Sound (AÉåÇMüÉUlÉÉSÈ) engendering the whole creation(xÉÉåqÉxrÉ; wÉÑ-mÉëxÉuÉæµÉrÉïrÉÉåÈ). There are three spiritually charged pillars ensconced(§ÉrÉÈ xMüqpÉÉxÉÈ xMüÍpÉiÉÉxÉÈ)inside in the form of Mooladhara,Anahata and Ajna- chakra, progressively more positive in character as one goes in order from one to another. You move up and down along their path holding them as your reference posts (AÉUpÉå rÉÉjÉÈ), promoting the sadhaka who follows surely and thrice-resolutely Yamas (‘don’ts’—forbearances), Niyamas (‘do’s’—observances) and self-control while coursing through the three lower chakras during the dark and obscure night-like period (Ì§ÉlÉï£Çü), and then (FÆ) life force, calmness and Kutastha Intelligence

‘AxÉÉæ AÉÌSirÉÉå SåuÉqÉkÉÑ’(NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç 3-1-1); ‘xÉqÉÉlÉ E LuÉÉrÉÇ[mÉëÉhÉÈ] cÉÉxÉÉæ [AÉÌSirÉÈ]’ (NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç 1-3-2). Yonder Sun is honey for the Divine creative forces; the Sun and the Prana are one and the same. Hence Prana is the honey for the senses that deal with the sense objects. ‘mÉëÉhÉÉå uÉæ qÉkÉÑ’ (iÉæÌ¨ÉUÏrÉÉUhrÉMÇü 5-4-11). The breathing process brings in continuously the vital, sustaining Prana. So, ‘qÉkÉÑuÉÉWûlÉ UjÉ’ is the chariot of breath which brings in the mellifluous Prana.

‘qÉkÉÑ’ is a synonym of water (ÌlÉbÉhOÒûÈ 1-12). ‘kÉqÉiÉåÌuÉïmÉUÏiÉxrÉ’ (ÌlÉÂ£Çü 10- 31); kÉqÉÌiÉËUÌiÉ aÉÌiÉMüqÉÉï (ÌlÉbÉhOÒûÈ 2-14). The word ‘kÉqÉ’ is inverted to form the word ‘qÉkÉÑ’; the inversion of motion (kÉqÉÌiÉÈ) is cessation of motion. When water currents change their direction, they come to a stop tempor- arily and then start flowing in the other direction. ‘mÉëÉhÉÉ uÉÉ AÉmÉÈ’ (iÉæÌ¨ÉUÏrÉ oÉëÉ¼hÉÇ 3-2-6). Similar is the case with the Prana currents. As Prana current travels up the spine and changes its direction to come down as Apa- na, a stationary point occurs which is called the Kumbhaka state. These three—Puraka,Kubhaka and Rechaka—are three diamond-like sharp- edged fellies of the wheels of the chariot of breath. ‘mÉuÉÏ UjÉlÉåÍqÉpÉïuÉÌiÉ, rÉÌ²mÉÑlÉÉÌiÉ pÉÔÍqÉÇ’ (ÌlÉÂ£Çü 5-5); ‘mÉÌuÉ’ also means a ‘uÉeÉë’(ÌlÉbÉhOÒûÈ 2-20). The three sharp-edged fellies break the body-field and make it boulder-free so as to sow the seeds of Kutastha Chaitanya. These fellies batter the hard ground into the path of yoga followed by the wise of the past times (the good tendencies in the sadhaka-- ‘ÌuÉµÉå[SåuÉÉÈ]’)—garnering the afflu-

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam ence of the Cosmic Sound (xÉÉåqÉ; wÉÑ-mÉëxÉuÉæµÉrÉïrÉÉåÈ), (causing the work of creation) through deep meditation (xÉÉåqÉxrÉ uÉålÉÉÇ’; uÉålÉ×, uÉåhÉ×-aÉÌiÉ¥ÉÉlÉÍcÉliÉÉ- ÌlÉzÉÉqÉlÉuÉÉÌS§ÉaÉëWûhÉåwÉÑ). The word ‘uÉålÉÈ’ means a wise man as well as a sacr- ifice (ÌlÉbÉhOÒûÈ 3-15; 3-17). Its feminine form ‘uÉålÉÉ’ is therefore the power of intelligence and the power of befriending the Divine. Thus ‘xÉÉåqÉxrÉ uÉålÉÉqÉlÉÑ’ means to follow the power of befriending the affluence of the Cosmic Sound.When the intelligence of the sadhaka starts following this power of befriending, the Prana climbs up along three pillar-like vantage points or centres. Then the devotee’s consciousness becomes ensconced in them as it moves Godward through those centres to the cerebrum. The magnetism between the negative pole of the first post Mooladhara and the second post the positive Anahata, lifts the consciousness to the latter. By deeper meditation, this consciousness is further attracted to the more positive third post the Medullary-Ajna Chakra. From the intuitive perceptions received during this sojourn in these three pillar-like centres, the sadhaka attains understanding of the principles of his material nature, by experiencing them in the subtle form. Yogis describe the three lower chakras of Mooladhara, Swadhisthana and Manipura as the centres in the path of ‘night’ or darkness,and the upper three chakras of Anahata, Visu- ddha and Ajna as centres in the path of ‘day’ or light. The word‘Ì§ÉÈ’ is here used in the meaning of ‘assuredly, definitely and certainly’, following the convention that what is said or done three times is definitely true: ‘Ì§ÉwÉirÉÉ ÌWû SåuÉÉÈ’(iÉæÌ¨ÉUÏrÉoÉëÉ¼hÉÇ 3-12-5-9). In this Suktam, the usage of ‘Ì§ÉÈ’ mostly carries this meaning only. While moving through the path of ‘night’, the sadhaka will not yield to the inimical forces trenched in there if he strictly and definitely follows Yama, Niyama and self-control; while moving through the path of ‘day’, he avoids the trap of the opposing forces there if he follows certainly and assuredly the life force, peace

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam and Kutastha Intelligence. The reason for saying that all these efforts are being carried out by the dual breaths is that the sadhaka must consciously manouevre them through day and night so as to reach his goal of union with the Spirit.

3.xÉýqÉÉýlÉå AWûýlÉç Ì§ÉUþuÉ±aÉÉåWûlÉÉý Ì§ÉUý± rÉý¥ÉÇ qÉkÉÑþlÉÉ ÍqÉÍqÉ¤ÉiÉqÉç |

Ì§ÉuÉÉïeÉþuÉiÉÏýËUwÉÉåÿ AÍµÉlÉÉ rÉÑýuÉÇ SÉåýwÉÉ AýxqÉprÉþqÉÑýwÉxÉþ¶É ÌmÉluÉiÉqÉç || xÉqÉÉlÉå, AWûlÉç, Ì§ÉÈ, AuÉ±-aÉÉåWûlÉÉ, Ì§ÉÈ, A±, rÉ¥ÉÇ, qÉkÉÑlÉÉ, ÍqÉÍqÉ¤ÉiÉÇ, Ì§ÉÈ, uÉÉeÉ- uÉiÉÏÈ, CwÉÈ, AÍµÉlÉÉ, rÉÑuÉÇ, SÉåwÉÉ, AxqÉprÉÇ, EwÉxÉÈ, cÉ, ÌmÉluÉiÉqÉç ||

O Inhalation and Exhalation passing through the nostrils, pervading and feeding the body with energy (AÍµÉlÉÉ!), You (rÉÑuÉÇ) please conceal and consign to darkness all our condemnable imperfections and censura- ble vices (AuÉ±aÉÉåWûlÉÉ) assuredly (Ì§ÉÈ) on the very day (xÉqÉÉlÉå AWûlÉç) we become aware of your triform (Ì§ÉÈ) of inspiration, breath-cessation and expiration and initiate our sadhana of following in earnest the befriending form of the all-reigning Cosmic Sound (‘xÉÉåqÉxrÉ uÉålÉÉqÉlÉÑ’ of previous mantra). Verily (Ì§ÉÈ), long to saturate (ÍqÉÍqÉ¤ÉiÉÇ) our life-rite (rÉ¥ÉÇ) with the honey of Prana (qÉkÉÑlÉÉ) on this very day (A±). Make the pabulum of Cosmic Energy imbued with the Creative Cosmic Vibration(uÉÉeÉuÉiÉÏËUwÉÈ) flow copiously and thrice-assuredly (Ì§ÉÈ) into us for our unfoldment (AxqÉprÉÇ) all days and nights without any interruption (SÉåwÉÉÈ EwÉxÉ¶É).

The words ‘xÉqÉÉlÉå AWûlÉç’ carry the meaning of ‘on the very day’ or ‘on one and the same day’. But which day is it? To know that, we have to

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam turn back to the previous mantras in which the Seer prayed on our behalf for awareness of the triform of Aswins, who, in this form follow the light of cosmic abundance, the Pranava, Aum (‘xÉÉåqÉxrÉ uÉålÉÉÇ AlÉÑ). When once we become conscious of the triform of the breathing process and practise it consciously, the imperfections of the senses become covered up and relegated to darkness. This is expressed by the word ‘AuÉ±aÉÉåWûlÉÉ’. This word tells us that the errors and vices in question are just concealed and hidden as long as our awareness continues. They are not completely wiped out. They will raise their heads when once we slack not only in our practices but in grooming our behaviour also. Achieving evenness in all aspects is what is required and to maintain that evenmindedness day and night, one has to be thrice-alert. Though an expert sadhaka conquers the Nature-born propensities, yet they lie in abeyance only to surface whenever such an opportunity is given to them by the incumbent in times of inalertness and extreme complacency. Even great Saints are not spared from the testing tricks of Nature. Therefore the Seer extends his prayer by soliciting the Aswins to saturate heavily our life-rite continuously with the honey of Prana. The word ‘qÉkÉÑ’ is derived from ‘qÉlÉ-¥ÉÉlÉå’. We have to imbibe day and night, without any break, the stimulating pabulum (‘CwÉÈ’-CwÉ-mÉëåUhÉå; CwÉÍqÉÌiÉ A³É lÉÉqÉ) which is imbued with the intelligence and energy of Cosmic Vibra- tion (‘uÉÉeÉuÉiÉÏÈ’; uÉÉeÉ, the sum and substance of the Primary Creative movement, the Cosmic Vibration; uÉeÉ-aÉiÉÉæ).

4.Ì§ÉuÉïýÌiÉïrÉÉïÿiÉÇ Ì§ÉUlÉÑÿuÉëiÉåý eÉlÉåý Ì§ÉÈ xÉÑþmÉëÉýurÉåÿ §ÉåýkÉåuÉþ ÍzÉ¤ÉiÉqÉç |

Ì§ÉlÉÉïýl±Çÿ uÉWûiÉqÉÍµÉlÉÉ rÉÑýuÉÇ Ì§ÉÈ mÉ×¤ÉÉåÿ AýxqÉå Aý¤ÉUåÿuÉ ÌmÉluÉiÉqÉç ||

Ì§ÉÈ, uÉÌiÉïÈ, rÉÉiÉÇ, Ì§ÉÈ, AlÉÑ-uÉëiÉå, eÉlÉå, Ì§ÉÈ, xÉÑmÉë-AurÉå, §ÉåkÉÉ-CuÉ, ÍzÉ¤ÉiÉÇ, Ì§ÉÈ, lÉÉl±Ç, uÉWûiÉÇ, AÍµÉlÉÉ, rÉÑuÉÇ, Ì§ÉÈ, mÉ×¤ÉÈ, AxqÉå, A¤ÉUÉ-CuÉ, ÌmÉluÉiÉÇ ||

O Prana and Apana that manifest as Inhalation and Exhalation in the nostrils (AÍµÉlÉÉ)!, You both as one (rÉÑuÉÇ) come to us (AxqÉå rÉÉiÉÇ) as the three-stranded well-lit wick (Ì§ÉÈ uÉÌiÉïÈ) of the Light of Consciousness. Reach in your triform (Ì§ÉÈ rÉÉiÉÇ) the sadhaka who follows consciously and devoutly the Prana Kriya (AlÉÑuÉëiÉå eÉlÉå). Approach thrice-assuredly (Ì§ÉÈ rÉÉiÉÇ) him, who with his Pranic exercise makes the path proper and bright for the Lord to enter (xÉÑmÉëÉurÉå; AuÉ-SÏmiÉÉæ, mÉëuÉåzÉlÉå, xuÉÉqrÉjÉåï). Instruct him (ÍzÉ¤ÉiÉÇ), as it were, in the three ways (§ÉåkÉÉ CuÉ) of following oneself his own teaching to set an example, showing the path for others with utter compassion, and helping unreservedly in their negotiating it. Make us (AxqÉå) thrice-certain (Ì§ÉÈ) in attaining (uÉWûiÉÇ) this unique path which makes us richly delightful (lÉÉl±Ç). Soak us completely (AxqÉå Ì§ÉÈ ÌmÉluÉiÉÇ), as undiminishingly flowing waters (A¤ÉUÉ CuÉ; A¤ÉUÇ=water-ÌlÉbÉhOÒûÈ1-11) in the ever-nourishing pabulum of God-contact(mÉ×¤ÉÈ;mÉ×cÉÏ-xÉqmÉMåïü;mÉ×¤É CÌiÉ A³ÉlÉÉqÉ-ÌlÉbÉhOÒûÈ 2-7).

The Seer uses the word ‘Ì§ÉÈ’ many a time in this mantra, nay in this Suktam, with a meaning more than that of ‘three times’. He reminds us of all the trinities—Prana, Yajna, Agni,Breath, Kundalini’s caravanserai, Sakti, worlds, Time, and all duals sandwiching their evenness at the mid, equidistant point. Not only that. He uses it to mean ‘assuredly’,‘definitely’,‘certainly’, ‘verily’, ‘extremely’ and ‘completely’. ‘Thrice blessed’ is

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam an expression which brings in this meaning more forcefully. The senten- ce ‘Ì§ÉwÉirÉÉ ÌWû SåuÉÉÈ’(iÉæÌ¨ÉUÏrÉoÉëÉ¼hÉÇ 3-12-5-9) means that anything said or done three times is tantamount to truth.

The word ‘uÉÌiÉïÈ’ means a lamp-wick. Traditionally a cotton-wick consists of three strands representing the three gunas of sattwa, rajas and tamas. In the Prana-wick, there are three strands of Prana, Vyana and Ap- ana, ‘Vyana’ being the stationary point between Prana and Apana (ÌuÉ+ AlÉ, point of breathlessness, pure stillness). On the lampstand of the human body, the Prana-wick is lit by Soul-consciousness to radiate the Li- ght of Vitality. This Light of Vitality is thus a trinity of lampstand, wick and the ensuing light. In the beginning of the Prana Kriya practice, the sadhaka feels the cool Prana current going up the spine and the warm Apana current going down the spine in accompaniment with the ingoing and outgoing breath.As the practice deepens, the inhaling breath of Prana and the exhaling breath of Apana will get neutralized. Then the sadhaka feels the cool Prana and warm Apana currents going up and down through the spine. The macrocosmic matter is the materialization of cosmic thought of God through Cosmic Prana or Light of Life Force. The microcosmic human body is a composite of Soul and Prana. Consciousness, Life and Flesh form the microcosmic trinity; Cosmic Consciousness (Sat),Cosmic Life (Tat) and Cosmic Matter (Om) form the macrocosmic trinity. Both these trinities are but the three different vibrations of God’s thought or pÉÉuÉlÉÉ.

This process of creation is a Yajna. Yajna itself is an entity of three parts -- mÉëÉrÉhÉÇ, the beginning, mÉëÌiÉ¸É, the performance and ESrÉlÉÇ, the con- clusion; or SÏ¤ÉÉ, AlÉÑ¸ÉlÉÇ and AuÉpÉ×jÉ (initiation, performance and the bath at the end indicating the completion of the Yajna). The breathing

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam process converting into the Prana Yajna also consists of three intuitional vantage points—Mooladhara, Anahata and Ajna, each latter one being more electrically positive than each former one. The Yajna proper, its performance with devout faith (´É®É) and conformable adherence, and its award of Apurva(that which does not exist before that time) is again another triad indicated by the words ‘AlÉÑuÉëiÉå eÉlÉå’ (one who conforms to all the norms of the Prana Yajna).

Agni is itself a Ì§ÉuÉ×iÉç : in the seemingly inert log, it lies invisible but potentially present, as it manifests itself as smoke when the log is ignited, and finally when the log is burning fully, it presents itself as pure Light. The Pranagni (Kundalini) in the Mooladhara lies ‘dormant’ i.e., it consumes itself passing out through the senses and other organs. When it is attracted towards the relatively highly positive Anahata through the sadhaka’s intensive spiritual practice, it comes to its UeÉÉåÃmÉÇ . Then, when it is drawn up to the Ajnachakra at the midpoint of the brow, it assumes the brilliantly illuminating form of xÉ¨uÉmÉëMüÉzÉ in the third eye.

The well-meaning serious sadhaka performs the Prana Yajna with extreme faith and devotion and conflagrates all his defects in the Fire of Pranayama. With this, his body becomes fit for the Lord to enter. This situation is expressed by the word ‘xÉÑmÉëÉurÉå’ in the mantra. The verb-root ‘AuÉ’ has a long chain of meanings of which CcNûÉ, AuÉaÉqÉ(¥ÉÉlÉÇ), and Ì¢ürÉÉ form another triad (AuÉ-U¤ÉhÉaÉÌiÉMüÉÎliÉmÉëÏÌiÉiÉ×mirÉuÉaÉqÉ mÉëuÉåzÉ´ÉuÉhÉxuÉÉqrÉjÉïrÉÉcÉlÉ Ì¢ürÉåcNûÉ SÏmirÉÉÍsÉ…¡ûlÉ ÌWÇûxÉÉ SÉlÉ pÉÉaÉ uÉ×Î®wÉÑ). With this triad of CcNûÉzÉÌ£ü, ¥ÉÉlÉzÉÌ£ü and Ì¢ürÉÉzÉÌ£ü (Power of volition, Power of Knowledge and Power of Performance or Action), the sadhaka’s holy effort is becoming ‘xÉÑmÉëÉurÉ’ , fit and bright for the Lord to get pleased and satisfied.

The sprouting of herbs and all animate beings on the earth with rain (Prana-rain) is declared to be the form of Aswins by Yaska in Niruktam (6-36): ‘rÉ²Ø¹ AÉåwÉkÉrÉ E±ÎliÉ mÉëÉÍhÉlÉ¶É mÉ×ÍjÉurÉÉÇ iÉSÍµÉlÉÉå ÃmÉqÉç’. With the ‘oil’ of Prana-rain, the wick of animate beings and herbs is burning brightly on the lampstand of the earth. Yaska also tells us that Aswins are the Earth and Heaven, Day and Night, Sun and Moon and he mentions that their time is that in which the light starts sprouting just after the peak of night is passed:‘iÉrÉÉåÈMüÉsÉ FkuÉïqÉkÉïUÉ§ÉÉiÉçmÉëMüÉzÉÏpÉÉuÉxrÉÉlÉÑÌuÉ¹qpÉqÉç’(ÌlÉÂ£Çü12-1). Darkness, the mixture of darkness and light, and Light itself form thus another triad. Heaven, Midregion, Earth; Day, Twilight, Night; Rays emanating from the Sun, Sun-rays falling on the Moon, Rays reflected by the Moon; Warm light, mixture of warm and cool lights, Cool light— all these are triads denoted by the oft-used word ‘Ì§ÉÈ’. Aswins are the symbol for all the duals, and all duals are punctuated by a stationary point at which the two opposing things meet. In this sense, all the duals are Trikas(triads). The neutral electricity between the positive and negative electricities makes up one such a triad.

The goal of all sadhakas is to reach the fourth tattwa (iÉÑUÏrÉiÉ¨uÉÇ) beyond all these triads. In Tejobindupanishat, a unique interpretation of Puraka, Rechaka and Kumbhaka is given: ÍcÉ¨ÉÉÌS xÉuÉïpÉÉuÉåwÉÑ oÉë¼iuÉålÉæuÉ pÉÉuÉlÉÉiÉç | ÌlÉUÉåkÉÈ xÉuÉïuÉ×¨ÉÏlÉÉÇ mÉëÉhÉÉrÉÉqÉÈ xÉ EcrÉiÉå || ÌlÉwÉåkÉlÉÇ mÉëmÉgcÉxrÉ UåcÉMüÉZrÉÈ xÉqÉÏËUiÉÈ | oÉë¼æuÉÉxqÉÏÌiÉ rÉÉ uÉ×Ì¨ÉÈ mÉÔUMüÉå uÉÉrÉÑÂcrÉiÉå || iÉiÉxiÉ²ØÌ¨ÉlÉæ¶ÉsrÉÇ MÑüqpÉMüÈ mÉëÉhÉxÉÇrÉqÉÈ | ArÉÇ cÉÉÌmÉ mÉëoÉÑ®ÉlÉÉqÉ¥ÉÉlÉÉÇ bÉëÉhÉmÉÏQûlÉqÉç || (iÉåeÉÉåÌoÉlSÉåmÉÌlÉwÉiÉç 1-31,32,33).

Perceiving the Spirit only in all forms of thoughts, the process of neutralizing of the alternating waves in consciousness is called Pranayama. Rechaka or exhalation is the banishing of the dream-world; Puraka or inhalation is the indrawn Prana with the feeling that ‘Brahman has become this I’; and Kumbhaka or cessation of breath is the peaceful stillness that is felt when the Prana is entirely under control. All this is appli- cable only to those who have awakened themselves from nescience or ignorance; for others Pranayama means only pressing tightly the nose. When the sadhaka goes beyond the ‘trika’ of Puraka, Kumbhaka and Rechaka and reaches the ‘Kevala Kumbhaka’ (true Pranayama that has transcended the need for Puraka and Rechaka), he achieves Absolute Stillness or Samadhi.When this state is attained,one touches the Akshara Brahman. The Seer prays through this mantra that we all be verily and thrice blessed to get inundated with the ever-flowing waters (‘A¤ÉUÉ’) of the nourishing Rasa of the Joy-bestowing Brahma-Sparsa (God-contact), ‘lÉÉl±Ç mÉ×¤ÉÈ’.

5.Ì§ÉlÉÉåïÿ UýÌrÉÇ uÉþWûiÉqÉÍµÉlÉÉ rÉÑýuÉÇ Ì§ÉSåïýuÉiÉÉÿiÉÉý Ì§ÉÂýiÉÉuÉþiÉÇý ÍkÉrÉþÈ |

Ì§ÉÈ xÉÉæÿpÉaÉýiuÉÇ Ì§ÉÂýiÉ ´ÉuÉÉÇÿÍxÉ lÉÎx§Éý¸Ç uÉÉÇý xÉÔUåÿ SÒÌWûýiÉÉ ÂþWûýSìjÉÿqÉç ||

Ì§ÉÈ, lÉÈ, UÌrÉÇ, uÉWûiÉÇ, AÍµÉlÉÉ, rÉÑuÉÇ, Ì§ÉÈ, SåuÉ-iÉÉiÉÉ, Ì§ÉÈ, EiÉ, AuÉiÉÇ, ÍkÉrÉÈ, Ì§ÉÈ, xÉÉæpÉaÉ-iuÉÇ, Ì§ÉÈ, EiÉ, ´ÉuÉÉÇÍxÉ, lÉÈ, Ì§É-xjÉÇ, uÉÉÇ, xÉÔUå, SÒÌWûiÉÉ, AÉ, ÂWûiÉç, UjÉqÉç ||

O Aswins, who feed us amply with the pabulum of Prana-laden breath (AÍµÉlÉÉ)!, Verily (Ì§ÉÈ),You (rÉÑuÉÇ) develop (AuÉiÉÇ) the Prana Yajna which certainly(Ì§ÉÈ)makes the Prana-light pervade in us(SåuÉiÉÉiÉÉ; rÉ¥ÉlÉÉqÉ- ÌlÉbÉhOÒûÈ3-17) and render us (lÉÈ uÉWûiÉÇ)rich with the reverberating opulence of Cosmic Sound(UÌrÉÇ). Also (EiÉ) brighten greatly (Ì§ÉÈ AuÉiÉÇ) our

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam wisdom-strengthened and wisely executed karmas (ÍkÉrÉÈ; kÉÏÈ=MüqÉÉï, mÉë¥ÉÉ- ÌlÉbÉhOÒûÈ 2-1;3-9) and bestow on us bounteously (AuÉiÉÇ) that blessedness which makes us enjoy always good fortune (xÉÉæpÉaÉiuÉÇ). And (EiÉ) through your largeheartedness, may we be granted richly (Ì§ÉÈ) the wealth of fame and spiritual pabulum (´ÉuÉÉÇÍxÉ). The light of Prana which is obtained by milking the Sun of Consciousness (xÉÔUå SÒÌWûiÉÉ; SÒWû-mÉëmÉÔUhÉå; SÒÌWûiÉÉ SÒÌWïûiÉÉ, SÕUå ÌWûiÉÉ, SÉåakÉåuÉÉï-ÌlÉÂ£Çü 3-4) is boarding your triwheeled car of breath (Ì§É¸Ç UjÉÇ) and climbing up (AÉÂWûiÉç) to the Trikuta, the confluence of the three Nadis—Sushumna, Ida and Pigala—at the midpoint in the brow.

In Nighantu, the word ‘UÌrÉÈ’ is cited as a synonym of both money and water (2-10;1-12). The tinkling sound of the coins and the flowing sound of the waters have given these meanings to this word. But the root meaning is simply the sound, the vibrating sound (Uæ-zÉoSå; ËU-aÉiÉÉæ-vibration). All creation is the various manifestations of the Cosmic Sound, Omkara. All the objects in the creation are a result of the changes in the rates of vibration. When one silences the tumult of the senses through the process of Pranayama by neutralizing the ingoing breath of Prana and the outgoing breath of Apana, he will be able to listen to this root-sound inside. With the inner hearing of this Primary Sound, there will be no dearth for food, money and fame[´ÉuÉÉÇÍxÉ;´ÉÑ-´ÉuÉhÉå; ´ÉuÉÈ= food, money (ÌlÉbÉhOÒûÈ 2-7; 2-10)]. ‘LiÉSèkrÉåuÉÉ¤ÉUÇ oÉë¼ LiÉSèkrÉåuÉÉ¤ÉUÇ mÉUqÉç | LiÉSèkrÉåuÉÉ¤ÉUÇ ¥ÉÉiuÉÉ rÉÉå rÉÌScNûÌiÉ iÉxrÉ iÉiÉç ||’ (MüPûÉåmÉÌlÉwÉiÉç 1-2-16).

This Aum is Brahman (‘iÉxrÉ uÉÉcÉMüÈ mÉëhÉuÉÈ’-mÉiÉgeÉÍsÉ 1-27).One who list- ens to this holy sound, gets everything he wants. The spiritual activity neutralizing the inhalation and exhalation and providing the nourishment and the joy-bestowing wealth of the Cosmic Sound is the Prana Yajna. The Seer has referred to this as ‘SåuÉiÉÉiÉÉ’ in this mantra. The Nighantu(3- 17) cites this word as a synonym of Yajna.The word‘SåuÉ’ means the desire to conquer the senses (ÌuÉÎeÉaÉÏwÉÉ); it also means light (MüÉÎliÉÈ), motion (aÉÌiÉÈ, knowledge), joy (qÉÉåSÈ) etc.(ÌSuÉÑ-¢üÏQûÉ ÌuÉÎeÉaÉÏwÉÉ urÉuÉWûÉU ±ÑÌiÉ xiÉÑÌiÉ qÉÉåS qÉS xuÉmlÉ MüÉÎliÉ aÉÌiÉwÉÑ); the word ‘iÉÉiÉÉ’ means one which extends and spreads(iÉlÉÑ-ÌuÉxiÉÉUå).The aim of this Prana Yajna is to conquer the senses and to extend one’s radiance of the joy of wisdom. Through this, one ac- quires adeptship in doing all activities without being bound by their tinsel-fruits (ÍkÉrÉÈ –wisdom-sinewed activities). In consequence to this, one achieves the ascetic majesty (xÉÑpÉaÉiuÉÇ). This chain of achievements is expressed by the repeated use of ‘EiÉ’, ‘EiÉ’ in the mantra. The light of Prana, issuing from the all-stimulating (xÉÔUåÈ) Spirit, resides in the creation away from her Father and nourishes herself by milking His supernal powers (SÒÌWûiÉÉ SÒÌWïûiÉÉ, SÒUå ÌWûiÉÉ, SÉåakÉåuÉÉï-ÌlÉÂ£Çü 3-4). This light of Prana, boarding the chariot of the spine, attaining the stillness of Kumbhaka, gives the sadhaka spherical vision by concentrating itself at the midpoint of the brow.

‘Ì§É¸Ç UjÉÇ’ carries yogically a very extended meaning. The subtle body is the source of the powers and instruments of the ten senses. The main astral spine of light is the Sushumna. It has within it two other luminous spine-channels. The Sushumna, controlling the gross function of the

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam subtle Prana particles, extends from the Mooladhara Chakra to the Saha- srara in the brain. The second astral spine Vajra, which is within the Su- shumna, extends from the Swadhishthana Chakra upwards. It provides the powers of expansion, contraction and all other activities of motion of the subtle body. Within the second astral spine is hidden the third spine, Chitra, which controls the spiritual activities relating to consciousness. The physical body is made of flesh; the subtle or astral body is made up of intelligent light of Prana;and the causal body is made up of consciousness and ideas. The forces of the causal body cause and sustain the very existence of the physical and astral bodies and make man a conscious being. The causal body also has a spiritual spine called Brahmanadi, made up of a strong current of consciousness. When the sadhaka’s consciousness has gone very deep in meditation, passing past the physical consciousness and the primary states of the subtle body, he finds in the innermost astral spine, Chitra, at the Manipura Chakra, the opening from the astral body to the causal spine, Brahmanadi. The light born of the Prana-Sun (xÉÔUå SÒÌWûiÉÉ) climbing up the three-wheeled chariot of the tri- ple astral spine(Ì§É¸Ç UjÉÇ) merges itself with the strong current of Brahma- nadi. By still deeper meditation, the sadhaka-yogi ultimately ascends through the Brahmanadi to the Spirit.

6. Ì§ÉlÉÉåïÿ AÍµÉlÉÉ ÌSýurÉÉÌlÉþ pÉåwÉýeÉÉ Ì§ÉÈ mÉÉÍjÉïþuÉÉÌlÉý Ì§ÉÂþ S¨ÉqÉýSèprÉÈ |

AÉåýqÉÉlÉÇÿ zÉÇýrÉÉåqÉïqÉþMüÉrÉ xÉÔýlÉuÉåÿ Ì§ÉýkÉÉiÉÑý zÉqÉïþ uÉWûiÉÇ zÉÑpÉxmÉiÉÏ ||

Ì§ÉÈ, lÉÈ, AÍµÉlÉÉ, ÌSurÉÉÌlÉ, pÉåwÉeÉÉ, Ì§ÉÈ, mÉÉÍjÉïuÉÉÌlÉ, Ì§ÉÈ, FÆ, S¨ÉÇ, AiÉç-prÉÈ, AÉåqÉÉlÉÇ, zÉÇ-rÉÉåÈ, qÉqÉMüÉrÉ, xÉÔlÉuÉå, Ì§É-kÉÉiÉÑ, zÉqÉï, uÉWûiÉÇ, zÉÑpÉÈ-mÉiÉÏ ||

O currents of Prana and Apana that manifest as inhalation and exhalation in the nostrils (AÍµÉlÉÉ)!, Grant us thrice-assuredly (Ì§ÉÈ lÉÈ S¨ÉÇ) brilliant remedies stimulating in us the desire to conquer and overcome

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam all ideas of obstructions (ÌSurÉÉÌlÉ pÉåwÉeÉÉ; ÌSuÉÑ-ÌuÉÎeÉaÉÏwÉÉrÉÉÇ) for purifying the bliss-woven ideational body.Give us (S¨ÉÇ) most convincingly indeed (Ì§ÉÈ E) remedies inculcating in us selfless working potential for purging the astral body made up of mind and Prana (ASèprÉÈ; ‘AÉmÉÉåqÉrÉÈ mÉëÉhÉÈ’; AmÉ CÌiÉ MüqÉïlÉÉqÉ cÉ). Bestow on us cocksure and unfailing (Ì§ÉÈ) physical and natural remedies (mÉÉÍjÉïuÉÉÌlÉ) for cleansing the physical body made up of flesh and blood. O You both who govern the light of life (zÉÑpÉxmÉiÉÏ; zÉÑpÉ-SÏmiÉÉæ; mÉÌiÉÈ mÉÉiÉÉ mÉÉsÉÌrÉiÉÉ uÉÉ)!, Make the protecting light of specific Prana in the body (zÉÇrÉÉåÈ AÉåqÉÉlÉÇ; AuÉ-U¤ÉhÉMüÉÎliÉaÉÌiÉwÉÑ) and the reassuring happiness born of the perfect balance of the three bodily principles of light (iÉåeÉÈ) liquid (AmÉÈ) and solid(A³ÉÇ)-- (Ì§ÉkÉÉiÉÑ zÉqÉï) flow freely without any impediment (uÉWûiÉÇ) to my egoity-reducing spiritual offspring(mÉÑÂ §ÉÉiÉÑÇ xÉÑ¸Ò FlÉrÉÌiÉ qÉqÉiuÉoÉlkÉlÉÉÇ) formed of the flesh of wisdom and the blood of dispassion (qÉqÉMüÉrÉ xÉÔlÉuÉå).

Souls are as such invisible. They can be distinguished as to whether they are in the physical, astral, causal vehicles or in the Cosmos, in accordance with their encasements in the three little bodies or in the great Cosmic Body. The existence of the three bodies is made possible by the presence of desires. Desires are thus the cohesive forces of the three bodies. Physical desires prey on the sensory temptations of the physical body; astral desires thrive on the wondrously and attractingly changing forms of light and vibration;causal desires consist of enjoying everything by keen perceptions of pure consciousness. Souls encased only in the causal body know the creation to be all dream ideas of God. When the soul has overcome all desires and leaves the prisons of the three bodies,

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam it becomes one with the Cosmic Body—this is what is called Siddhi. ‘xÉWûeÉSìurÉåhÉ xjÉÔsÉxrÉ, iÉmÉxÉÉ xÉÔ¤qÉxrÉ, qÉl§ÉåhÉ MüÉUhÉSåWûÍcÉ¨ÉxrÉ cÉ zÉÑÎ®È’ (Holy Science of Swami Sri Yukteswara Giri 4-3). The purification of the physical or material body can be effected by things produced along with it by nature. Visualizing directly all phenomena to be but one or other of the three Gunas will purify our egoity by realizing that Gunas are enjoying themselves. The subtle or electric body can be purged by ‘iÉmÉÈ’in all circumstances.‘iÉmÉÈ’ is deep thinking,patience under all contradictory states and throwing off all desires by realizing that everything in creation is ephemeral and ever changing. The causal or magnetic body is purified by regulation of the breath, which is called mantra, the purifier of the mind ‘qÉlÉÈ §ÉÉrÉiÉ CÌiÉ qÉl§ÉÈ’. Thus the Pranayama is itself the mantra which makes one capable of confounding the desires at the ideational level also. When with the holy influence of spiritual sadhana, the Cosmic Sou- nd of Aum is heard, it is said that the Mantrachaitanya has enlightened the sadhaka. When the Pranava Mantra dawns, the breath becomes regu- lated and stops at once the decay of the material body. In this mantra, the purification of the three bodies is sought for in the first line from the breath itself—i.e., by its regulation. This regulation of the breath or the Mantrachaitanya carries the happiness born of the perfect balance of the principles of light, liquid and solid, thus checking the decay of the material body. It also brings the vibrational energy and pro- tection of the Cosmic Sound (AÉåqÉÉlÉÇ) through the stillness of the Specific Prana (zÉÇrÉÑÈ). ‘zÉÇrÉÑÈ’ is said to be the son of Brihaspati, the Mahaprana energizing the whole creation (oÉ×WûiÉÈ mÉÉiÉÉ- the Great Protector Mahapr- ana). When an organism like a tree is being coordinated in the creation, the Mahaprana specifically organizes itself to form that particular organism in accordance with its karmic profile. Then it is called as Specific

Prana, the offspring of Mahaprana. Thus ‘zÉÇrÉÑÈ’ is the Specific Prana. When the Specific Prana is controlled scientifically, it gets concentrated as bright light at the midpoint between the eyebrows, and Cosmic Sound is heard along with it.This sound is heard because the egoity of the sadhaka is reduced completely. The shrinking of egoity is denoted by the shrinking of ‘qÉÉqÉMüÉrÉ’ as ‘qÉqÉMüÉrÉ’. The word ‘xÉÔlÉÑÈ’ is also expressive of this reduction of egoity-- xÉÑ¸Ò FlÉrÉÌiÉ qÉqÉiuÉoÉlkÉlÉÇ and in that way, this spiritual son protects the sadhaka (mÉÑÂ §ÉÉrÉiÉå-mÉÑi§ÉÈ). The Seer is not talking of his physical offspring but of his spiritual progeny formed of the ‘flesh’ of wisdom and the ‘blood’ of dispassion.

7. Ì§ÉlÉÉåïÿ AÍµÉlÉÉ rÉeÉýiÉÉ ÌSýuÉåÌSþuÉåý mÉËUþ Ì§ÉýkÉÉiÉÑþ mÉ×ÍjÉýuÉÏqÉþzÉÉrÉiÉqÉç |

ÌiÉýxÉëÉå lÉÉÿxÉirÉÉ UjrÉÉ mÉUÉýuÉiÉþ AÉýiqÉåuÉý uÉÉiÉýÈ xuÉxÉþUÉÍhÉ aÉcNûiÉqÉç ||

Ì§ÉÈ, lÉÈ, AÍµÉlÉÉ, rÉeÉiÉÉ, ÌSuÉå-ÌSuÉå, mÉËU, Ì§É-kÉÉiÉÑ, mÉ×ÍjÉuÉÏÇ, AzÉÉrÉiÉÇ, ÌiÉxÉëÈ, lÉÉxÉirÉÉ, UjrÉÉ, mÉUÉ-uÉiÉÈ, AÉiqÉÉ-CuÉ, uÉÉiÉÈ, xuÉxÉUÉÍhÉ, aÉcNûiÉqÉç ||

O Inhalation and Exhalation permeating and harmonizing the system (AÍµÉlÉÉ! rÉeÉiÉÉ!), Rest and recline (mÉrÉïzÉÉrÉiÉÇ) ever (everyday, ÌSuÉåÌSuÉå) thrice-assuredly (Ì§ÉÈ) throughout our physical body built up with the three principles of light (sattwa), liquid (rajas) and solid (tamas) (Ì§ÉkÉÉiÉÑ mÉ×ÍjÉuÉÏÇ mÉËU) so as to balance and integrate them.

O Never Non-existing (lÉÉxÉirÉÉ)!, Ever-on-the-move (UjrÉÉ)! Light of consciousness carrying the body-chariot and enlightening the ‘darkness’ of material consciousness, Come into our three states of wakefulness, sleep (including the dream-state) and superconsciousness stimulated by

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam the Sun of Cosmic Consciousness (ÌiÉxÉëÈ xuÉxÉUÉÍhÉ aÉcNûiÉÇ), like the Maha- prana projected and remote-stimulated by the Spirit (mÉUÉuÉiÉÈ AÉiqÉåuÉ uÉÉiÉÈ).

Mahaprana or Universal Vibration is the result of the pull between two almighty opposing forces of attraction and repulsion—attraction is the wish to draw the many into One and repulsion is the wish to be many from One. It is the first disturbance in the spiritual equilibrium that triggered the creation.Mahaprana is Omnipresent in creation and is the basis of unity that has barred the One Spirit from being split into many for ever. Spirit, instead of becoming absolutely Many, or absolutely One, became One in many—unity in diversity—through this Universal Vibra- tion or Mahaprana. Similarly, the specific Prana, the particularly coordinated Mahaprana in each organism, is the basis in helping the striving organism to get back to the equilibrium of unified soul consciousness. The Kevala Kum- bhaka state—absolute breathless state—attained through the scientific neutralization of the ingoing and outgoing breaths is the one which ope- ns this way to unified soul consciousness.The sadhaka desiring to go into this superconscious state, must concentrate on the altar of God, the horizon line which divides the states of wakefulness and sleep. This can be realized when we keep our eyes half-open and half-closed, focussing the vision at the point between the eye-brows, the position of the spiritual eye. In this state of half-open and half-closed eyes, the top part of the limited field of vision which is dark represents the state of subconscious sleep, while the lower part of light represents the state of wakefulness. The time of Aswins is said to be the time past the midnight in which light starts entering into the thick darkness. At this time, therefore, there will be two parts: one in which darkness overpowers light over the second in which light overpowers darkness(‘iÉrÉÉåÈ MüÉsÉ FkuÉïqÉkÉïUÉ§ÉÉiÉç mÉëMüÉzÉÏ- pÉÉuÉxrÉÉlÉÑÌuÉ¹qpÉqÉç| AlÉÑiÉqÉÉå pÉÉaÉÉå ÌWû qÉkrÉqÉÈ| erÉÉåÌiÉpÉÉïaÉ AÉÌSirÉÈ||’-ÌlÉÂ£Çü12-1). Thus there are three regions of consciousness—wakeful consciousness, subconscious sleep at the extremes and superconsciousness in between

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam them at the horizon line--(ÌiÉxÉëÈ xuÉxÉUÉÍhÉ;‘xuÉUÉÌSirÉÉå pÉuÉÌiÉ xÉ LiÉÉÌlÉ[AWûÉÌlÉ] xÉÉUrÉÌiÉ’-ÌlÉÂ£Çü 5-4) orchestrated by the Sun of Cosmic Consciousness in the brain. When the Prana and Apana manifesting as the ingoing and outgoing breaths are neutralized through successful Pranayama, the vision becomes fixed on the horizon line—the position of the spiritual eye and the unified soul consciousness is regained, which has been lost due to the waves of sensations created by the fickle breath. To accomplish this state, one has to balance the three principles of light (sattwa), liquid (rajas) and solid (tamas). Imbalance of these principles is the origin of all disturbances. Balancing of these principles is achieved through dire- cting the life force to be evenly disposed throughout the body so that the latter remains pure and healthy to facilitate the attainment of unified soul consciousness.

8. Ì§ÉUþÍµÉlÉÉý ÍxÉlkÉÑþÍpÉÈ xÉýmiÉqÉÉÿiÉ×ÍpÉýx§ÉrÉþ AÉWûÉýuÉÉx§ÉåýkÉÉ WûýÌuÉwM×üýiÉqÉç |

ÌiÉýxÉëÈ mÉ×þÍjÉýuÉÏÂýmÉËUþ mÉëýuÉÉ ÌSýuÉÉå lÉÉMÇüÿ U¤ÉåjÉåý ±ÑÍpÉþUý£ÑüÍpÉþÌWïûýiÉqÉç ||

Ì§ÉÈ, AÍµÉlÉÉ, ÍxÉlkÉÑ-ÍpÉÈ, xÉmiÉqÉÉiÉ×-ÍpÉÈ, §ÉrÉÈ, AÉ-WûÉuÉÉÈ, §ÉåkÉÉ, WûÌuÉÈ, M×üiÉÇ, ÌiÉxÉëÈ, mÉ×ÍjÉuÉÏÈ, EmÉËU, mÉëuÉÉ, ÌSuÉÈ, lÉÉMÇü, U¤ÉåjÉå, ±Ñ-ÍpÉÈ, A£Ñü-ÍpÉÈ, ÌWûiÉqÉç ||

O Inhalation and Exhalation spreading the light of life and consciousness in the night-like inert body (AÍµÉlÉÉ)!, You both recharge thrice-resolutely (Ì§ÉÈ) the three vast trough-like batteries of body, mind and soul (§ÉrÉÈ AÉWûÉuÉÉÈ) with the mother-like ever-nourishing river-flows of the seven occult power-centers in the spine and brain (ÍxÉlkÉÑÍpÉÈ xÉmiÉ- qÉÉiÉ×ÍpÉÈ), and with the three varieties of offerings of sensations, life force

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam and thought perceptions (§ÉåkÉÉ M×üiÉÇ WûÌuÉÈ). Flowing over (mÉëuÉÉ) the three bodies (ÌiÉxÉëÈ mÉ×ÍjÉuÉÏ EmÉËU, causal, astral and physical) beset with the alternating lights of days and darknesses of nights (±ÑÍpÉU£ÑüÍpÉÈ ÌWûiÉÇ), you protect (U¤ÉåjÉå) the Sun of Ultimate Bliss shining from the high sky of the Cerebral Heaven (ÌSuÉÉå lÉÉMÇü).

Man is a three-fold being with his body-battery contained in the mind- and soul-batteries. His body, mind and soul are like three troughs (§ÉrÉÈ AÉWûÉuÉÉÈ) being filled and re-filled with the Prana-waters continuously. The body-trough is replenished with Cosmic Energy or Prana from the mind-driven will; the mind-trough gets its power-contents from Cosmic Consciousness flowing through the superconsciousness of the soul. The mind and soul troughs are constantly filled from outside as well as inwardly also. From the external surroundings, the mind-trough is filled with the life energy generated by bodily metabolism; inwardly it is recharged with the superconsciousness of the soul. In the same way, from outside, the soul-trough is filled with a good mind, life energy and chemical energy of the body; from inside, it is charged by Cosmic Con- sciousness.

The word ‘AÉWûÉuÉÉÈ’ also means wars and strifes. The body, mind and soul are thus battle-fields respectively for the material and moral struggle between fair and foul, good and evil, correct and corrupt actions; for the psychological battle between the mental tendencies drawing life and consciousness outward toward matter, and the discriminative tendencies coaxing the life and consciousness inward toward the soul; and for the spiritual struggle to overcome the lower states of consciousness and dis- solve all egoity and sense of separation from God. All these wars can be won only by oblating all wrong actions, tendencies and egocentricities in the fire of Prana-Kriya which is but the neutralization of inhalation and exhalation coursing through the nostrils.

Man’s true nature is the soul, a spark of Paramatma. As Paramatma is ever-existing, ever-conscious and ever-blissful, so the soul, by confinement in the physical body, also, is in an individualized sense, ever-existing, ever-conscious and ever-blissful. The bodily covering of the soul is again threefold in nature: the physical body made up of gross atoms receives all its energy and power from its inner radiant subtle body made up of Prana-Light. This subtle body is, in turn, empowered by an ideational body of pure consciousness. These three bodies are tied together and work as one aggregate by a knotting of Prana and consciousness in seven cerebrospinal river-like Prana reservoirs (xÉmiÉqÉÉiÉ×ÍpÉÈ ÍxÉlkÉÑÍpÉÈ). Fed by the living waters of these seven power-rivers, the three troughs or war- fields of body, mind and soul are ever kept replete with energy. Masked by the triune body, the soul assumes all the limitations of confinement, and masquerades as ego. Prana and Apana manifesting as inhalation and exhalation when neutralized through the intent practice, protect the Cerebral Soul-Sun (ÌSuÉÉå lÉÉMÇü) from being chequered by the nights and days of forgetfulness and memory of its unmitigable glory.

9. YuÉ 1þý §ÉÏ cÉý¢üÉ Ì§ÉýuÉ×iÉÉåý UjÉþxrÉý YuÉ 1þý §ÉrÉÉåÿ uÉýlkÉÑUÉåý rÉå xÉlÉÏÿVûÉÈ |

MüýSÉ rÉÉåaÉÉåÿ uÉÉýÎeÉlÉÉåý UÉxÉþpÉxrÉý rÉålÉþ rÉý¥ÉÇ lÉÉÿxÉirÉÉåmÉrÉÉýjÉÈ ||

YuÉ, §ÉÏ, cÉ¢üÉ, Ì§É-uÉ×iÉÈ, UjÉxrÉ, YuÉ, §ÉrÉÈ, uÉlkÉÑUÈ, rÉå, xÉ-lÉÏVûÉÈ, MüSÉ, rÉÉåaÉÈ, uÉÉÎeÉlÉÈ, UÉxÉpÉxrÉ, rÉålÉ, rÉ¥ÉÇ, lÉÉxÉirÉÉ, EmÉ-rÉÉjÉÈ ||

O Twin-breath vibrating through us to spread consciousness in us (lÉÉxÉirÉÉ!; hÉÉxÉ×-zÉoSå)!, Where (YuÉ) are the three wheels (§ÉÏ cÉ¢üÉ) of the triune chariot (Ì§ÉuÉ×iÉÉå UjÉxrÉ) in which you come to our life-ite (rÉålÉ rÉ¥ÉÇ EmÉrÉÉjÉÈ) and where (YuÉ) are those three poles along with the seats sup-

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam ported by them (§ÉrÉÉå uÉlkÉÑUÉå rÉå xÉlÉÏVûÉÈ)? When (MüSÉ) will the reverberating Cosmic Sound (uÉÉÎeÉlÉÉå UÉxÉpÉxrÉ; uÉeÉ-aÉiÉÉæ; UÉxÉ×-zÉoSå) be hitched to it (rÉÉåaÉÈ)?

In this mantra, the metaphor of the chariot of breath is used to bring out all the aspects of the restlessness induced by the body-identification- oriented breath and also the untold bliss of the meditation-oriented still- ed breath. Divine forces need no cars nor weapons to come to our aid in conducting our rite of life in a skillful way. The metaphor of car is used to stimulate our understanding. This chariot of breath is a three-wheeled triune one. Three elements are encapsulated in it: the ingoing breath, the Puraka, filling the body-vehicle with enlivening Prana; the outgoing breath, the Rechaka, throwing out of the body all the toxic substances that hinder the restful quiet of the mind and soul; and the cessation of breath, the Kumbhaka, stopping completely all restless movements. The three wheels of the triune car are Prana, Apana and Vyana (ÌuÉ+AlÉ-mÉëÉhÉlÉå; dis- appearance of breath): cÉ¢Çü cÉMüiÉåuÉÉï cÉUiÉåuÉÉï ¢üÉqÉiÉåuÉÉï (ÌlÉÂ£Çü 4-27). A whe- el gets gratified and warmed up by its movement (cÉMü-iÉ×miÉÉæ;-mÉëÉhÉÈ); it repels all waste products (cÉMü-mÉëÌiÉbÉÉiÉå;-AmÉÉlÉÈ); also it resists and oppo- ses all restlessness (ÌuÉ+AlÉ-urÉÉlÉÈ); i.e., stops all motions of restlessness. Here, Vyana is not the power of circulation but the power of natural cessation of breath. The third feature of this breath-car is the power-seats supported by the three Nadi-poles—Ida, Pingala and Sushumna. Sushumna is the spine of the subtle body with subtle centers of light and energy, here figuratively labelled as the seats of the chariot. The creative and vibrating life energy of the subtle body descends into the physical body through these seven subtle energy-centers or chakras in the spine and the brain; this life energy remains concentrated in and expresses externally through these

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam centers. The Sushumna extends from the lowermost chakra, Mooladhara, to the uppermost chakra, the Sahasrara in the brain. Auxiliary to the Su- shumna are two subtle Nadis on either side of it—on the left, Ida and on the right, Pingala. These two are outstanding among the seventy two tho- usand Nadis; they constitute the chief channels of the subtle sympathetic nervous system. From the opposite pulls of Prana and Apana currents coursing up and down in the spine, the inhalation and exhalation of breath are born. Pra- na and Apana are the twin divine forces—Mitra and Varuna (‘mÉëÉhÉÉmÉÉlÉÉæ ÍqÉ§ÉÉuÉÂhÉÉæ’:iÉæÌ¨ÉUÏrÉxÉÇÌWûiÉÉ7-2-7),both being forms of the Sun(AÉÌSirÉÈ). The inhalation and exhalation, as has been continuously pointed out in this Suktam, are the twin divine forces, Aswins, born of Aditya, the Sun. When the Mitra-current (Prana) goes upward in the spine, it pulls the vital breath replete with oxygen into the lungs. Prana distils life force from the oxygen atoms and sends it to all bodily cells. It also helps to streng- then the power-centers in the spine and the brain. The surplus oxygen from the Puraka is carried by the blood throughout the body. It will be utilized by the five functional divisions of Prana—Prana, Apana, Vyana, Udana and Samana—in various physiological processes. But bodily activities produce decay and the main waste product of carbon dioxide. This waste is excreted from the cells by the Varuna-current (eliminating current Apana) and is transported by the blood back to the lungs. Then the downgoing Apana in the spine causes exhalation and throws out the waste products. In this way, inhalation and exhalation are born from the opposing pulls of Prana and Apana. In between every inhalation and exhalation,there is a stationary point, the cessation of breath, these three forming the chariot of breath. The wheels that run this chariot are the Prana and Apana punctuated by Vyana, the neutralized dual-movement, and we have seen that Prana and Apana cause the inhalation and exhalation.

The drawing mechanism for this Ratha is the cosmic vibratory life force, the Cosmic Sound (‘Word’)—the UÉxÉpÉ, the reverberating life current (UÉxÉ×-zÉoSå; UÉxÉÌiÉ zÉoSrÉÌiÉ-CÌiÉ UÉxÉpÉÈ).This current flows through the medulla to the reservoir of life energy in the brain and the distributing ganglia in the spine. ‘UÉxÉpÉÈ’ means usually a donkey, its bray being a very cacophony that disturbs and agitates everything. The ingoing breath brings in sundry vibrations into the body and causes a bray-induced-like disturbance and the consequent restlessness. But when the breath is quie- tened by making the inhalation and exhalation even through scientific Pranayama, an incomparable bliss ensues and various astral musical sounds of Omkara are heard, indicating the gradual ascent to higher states of consciousness and realization. Finally, they all culminate into the sooth- ing symphony of all sounds at the united medullary and Kutastha centre (Ajna Chakra). Through this centre, the advanced sadhaka ascends to Cosmic Consciousness in the Sahasrara.

10. AÉ lÉÉÿxÉirÉÉý aÉcNûþiÉÇ WÕûýrÉiÉåÿ WûýÌuÉqÉïkuÉþÈ ÌmÉoÉiÉÇ qÉkÉÑýmÉåÍpÉþUÉýxÉÍpÉþÈ |

rÉÑýuÉÉåÌWïû mÉÔuÉïÇÿ xÉÌuÉýiÉÉåwÉxÉÉåý UjÉþqÉ×ýiÉÉrÉþ ÍcÉý§ÉÇ bÉ×ýiÉuÉÿliÉýÍqÉwrÉþÌiÉ ||

AÉ, lÉÉxÉirÉÉ, aÉcNûiÉÇ, WÕûrÉiÉå, WûÌuÉÈ, qÉkuÉÈ, ÌmÉoÉiÉÇ, qÉkÉÑ-mÉåÍpÉÈ, AÉxÉ-ÍpÉÈ, rÉÑuÉÉåÈ, ÌWû, mÉÔuÉïÇ, xÉÌuÉiÉÉ, EwÉxÉÈ, UjÉÇ, GiÉÉrÉ, ÍcÉ§ÉÇ, bÉ×iÉ-uÉliÉÇ, CwrÉÌiÉ ||

O Inhalation and Exhalation engendered in the nostrils through the instrumentality of Prana and Apana coursing up and down the spine (lÉÉxÉirÉÉ!; lÉÉÍxÉMüÉmÉëpÉuÉÉæ oÉpÉÔuÉiÉÑÈ-ÌlÉÂ£Çü 6-13), The Sun of Cosmic Consci- ousness, who is the source and stimulus of all creation (xÉÌuÉiÉÉ; xÉuÉïxrÉ mÉëxÉÌuÉiÉÉ-ÌlÉÂ£Çü 10-31) wills (CwrÉÌiÉ) your extraordinary adorable and bright (ÍcÉ§ÉÇ; cÉÉrÉlÉÏrÉÇ-ÌlÉÂ£Çü 12-6) car (UjÉÇ) bearing the Prana-current of

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam light (bÉ×iÉuÉliÉÇ; bÉ×-¤ÉUhÉSÏmirÉÉåÈ) to conduct our life-rite in accordance with His Will (GiÉÉrÉ) well before His dawning on the firmament of our life (EwÉxÉÈ mÉÔuÉïÇ). O Come to our Prana-Yajna (AÉ aÉcNûiÉÇ) in which Prana is oblated (WûÌuÉÈ WÕûrÉiÉå) and enjoy the bliss-intoxications (qÉkuÉÈ ÌmÉoÉiÉÇ) with your ‘mouths’ quaffing the honey of Prana (qÉkÉÑmÉåÍpÉÈ AÉxÉÍpÉÈ).

The primary seat of bodily Prana is the nervous system and cells of the cerebrospinal axis and involuntary system, although it pervades the whole body and works throughout the body. Thus it is difficult for the ordinary man to get at the bodily Specific Prana directly. It works automatically to vitalize the body and senses and by the medium of breath, it ties man’s attention solely to his physical existence. But the Prana can be contacted by the sadhaka of Prana-Yajna which consists of distilling Prana out of the inhaled breath and controlling it. To enable the zealous sadhaka to learn distilling Prana (Cosmic Energy) out of breath, the Sun of Cosmic Consciousness stimulates the wonderful chariot built up through inhalation, exhalation and cessation of breath, and running with the invisible and bright wheels of Prana, Apana and Vyana (See 9th. manatra) to come to his aid before the dawning of Cosmic Conscious- ness on the firmament of his life. This is an indirect reference to the time of Aswins:‘iÉrÉÉåÈ MüÉsÉ FkuÉïqÉkÉïUÉ§ÉÉiÉç mÉëMüÉzÉÏpÉÉuÉxrÉÉlÉÑÌuÉ¹qpÉqÉç’ (ÌlÉÂ£Çü-12-1)- the time when light starts entering into darkness so as to halt its perva- sion. Darkness refers to the breaths of inhalation and exhalation lending their life to the sensory perceptions and to the mortal processes of grow- th and decay. Light is Cosmic Energy or Prana diverted from the outgoing channels to reinforce the Prana currents in the spine. The action of breathing triggered by the dual currents of Prana and Apana is effected physiologically through a series of chemical and mechanical nervous reflexes involving the sympathetic or involuntary nervous system. This involuntary system is in turn empowered by the Prana and Apana curr-

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam ents working through the two primary channels of light, Ida and Pingala Nadis flanking the cerebrospinal axis Sushumna, the astral spine. When the Prana current goes up the spine, it pulls the vital breath laden with the ‘honey’ of oxygen into the lungs.This process is here des- cribed metaphorically as the drinking of honey of life current through the nostrils,the ‘mouths’ of the Aswins, the twin-breath (qÉkÉÑmÉåÍpÉÈ AÉxÉÍpÉÈ qÉkuÉÈ ÌmÉoÉiÉÇ).The Prana distils a quantity of Cosmic Energy from the elec- tronic and Pranic composition of the oxygen atoms. This energy is sent by the Prana current to all bodily cells. The body of the sadhaka of Prana-yajna is recharged with extra Cosmic Energy distilled from the breath and strengthened by the energy engendered in the spine by the coursing of the Prana up and down the spine. With this, the decay of bodily tissues decreases which relieves consider- ably the heart of its blood-cleansing function. When the heart becomes quiet, exhalation and inhalation slow down and eventually the breath becomes still. When the breath ceases, the devotee is intoxicated with incomparable bliss. This situation is delineated in the mantra by transfer- ring the bliss-inebriation to Aswins quaffing the ‘honey’(qÉkÉÑ) of Prana current.The word‘qÉkÉÑ’ is derived from‘qÉÉ±iÉåÈ’(ÌlÉÂ£Çü4-8;qÉSÏ-WûwÉïasÉåmÉlÉrÉÉåÈ) --to be drunk or intoxicated or exhilarated. The word‘qÉkÉÑ’ is also derived from the verb form ‘kÉqÉÌiÉ’, meaning motion (ÌlÉbÉhOÒûÈ 2-14). ‘qÉkÉÑ kÉqÉiÉå- ÌuÉïmÉUÏiÉxrÉ’ (ÌlÉÂ£Çü 10-31). The inversion of ‘kÉqÉ’ into ‘qÉkÉÑ’ results in the negation of motion. This means therefore that the breathing motions are stopped, which cessation produces a bliss-intoxication, as has been said earlier. The sadhaka then learns how to oblate the upflowing Prana in the downflowing Apana and the downflowing Apana in the upflowing Prana

(WûÌuÉWÕïûrÉiÉå). He thus neutralizes the dual movement of Prana and Apana. By will-power, he withdraws both of them into one revealing sphere of light—the spiritual eye—at the point between the eyebrows. Through this, he develops his consciousness first into Kutastha and finally into Cosmic Consciousness.

11. AÉ lÉÉÿxÉirÉÉ Ì§ÉýÍpÉUåÿMüÉSýzÉæËUýWû SåýuÉåÍpÉþrÉÉïiÉÇ qÉkÉÑýmÉårÉþqÉÍµÉlÉÉ |

mÉëÉrÉÑýxiÉÉËUþ¹Çý lÉÏ UmÉÉÇÿÍxÉ qÉ×¤ÉiÉÇý xÉåkÉþiÉÇý ²åwÉÉåý pÉuÉþiÉÇ xÉcÉÉýpÉÑuÉÉÿ ||

AÉ, lÉÉxÉirÉÉ, Ì§É-ÍpÉÈ, LMüÉSzÉæÈ, CWû, SåuÉåÍpÉÈ, rÉÉiÉÇ, qÉkÉÑ-mÉårÉqÉç, AÍµÉlÉÉ, mÉë, AÉrÉÑÈ, iÉÉËU¹Ç, ÌlÉÈ, UmÉÉÇÍxÉ, qÉ×¤ÉiÉÇ, xÉåkÉiÉÇ, ²åwÉÈ, pÉuÉiÉÇ, xÉcÉÉ-pÉÑuÉÉ ||

O Twin-breath engendered in the nostrils and pervading in the body as the honey of vital air (lÉÉxÉirÉÉ! AÍµÉlÉÉ!), Come here (CWû AÉrÉÉiÉÇ) along with the thirty three enlivening divine forces (Ì§ÉÍpÉUåMüÉSzÉæSåïuÉåÍpÉÈ) to our Prana-rite in which the honey of vitality is quaffed (qÉkÉÑmÉårÉÇ). Be united with us (xÉcÉÉpÉÑuÉÉ pÉuÉiÉÇ) and let our life be fruitfully elongated to achieve emancipation through this Prana-rite (AÉrÉÑÈ mÉëiÉÉËU¹Ç). May our sins be thoroughly assailed and thrown out (UmÉÉÇÍxÉ ÌlÉqÉ×ï¤ÉiÉÇ) and our aversion be banished (²åwÉÈ xÉåkÉiÉÇ).

‘qÉkÉÑmÉårÉÇ’ refers to the inner Yajna of Prana in which the ‘honey’ of vital energy is quaffed. From the ‘honey’ of oxygen carried by the inhaled breath, vital energy is distilled and circulated to all the bodily cells. This distilled energy also helps to reinforce the life force centers in the spine and at the point between the eyebrows and the main reservoir of life energy in the cerebrum. The surplus oxygen from the inhalation is carried

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam by the blood throughout the body, where it is used by the divisions of Prana (Prana, the crystallizing; Apana, the eliminating; Vyana, the circulating; Udana, the metabolizing; Samana, the assimilating currents). Man’s Soul dons three body-sheaths that serve as instrumentalities through which it can perceive, comprehend and interact with God’s creation. The first covering of the Soul is the causal body which individual- izes it from Spirit; it is composed of God’s ideas or thoughts that cause the other two coverings. These causal ideas emit a magnetic force of light and intelligent energy (Prana) that form the second covering, the astral or electrical body. The astral or subtle body of Prana is itself the life energy that empowers all the senses and functions of the physical body, the uppermost covering. The physical body or ‘the Earth’ is mere- ly a gross materialization of the causal ideas, activated by the Prana-light of the astral body or ‘the Midregion’, and endowed with consciousness, self-awareness and intelligence from the causal body or ‘the Heaven’. These three interlocked bodies have three receptors through which the Indwelling Soul receives the knowledge of the triune creation—sensations, life force, and thought perceptions. The receptors of the physical body are the ten sensory organs in the epidermis and their corresponding centers in the brain. With the mind, they make up one eleven. When man perceives the properly integrated sensory stimuli with the power receptors of Prana-light in the astral body (these constitute the second eleven) and with the causal or ideational receptors of consciousness in the causal body(these make up the third eleven), true knowledge of the phenomenal world results. Parucchepa (GauÉåSxÉÇÌWûiÉÉ 1-139-11) also prays these thrice eleven divine forces to enjoy the Prana-Yajna: rÉå SåuÉÉxÉÉå ÌSurÉåMüÉSzÉ xjÉ mÉ×ÍjÉurÉÉqÉkrÉåMüÉSzÉ xjÉ | AmxÉÑÍ¤ÉiÉÉå qÉÌWûlÉæMüÉSzÉ xjÉ iÉå SåuÉÉxÉÉå rÉ¥ÉÍqÉqÉÇ eÉÑwÉkuÉqÉç ||

Eleven physical sensory organs (along with the mind, the coordinator and ruler of the ten senses) conducting directly all the worldly transact-

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam ions (ÌSuÉÑ-urÉuÉWûÉUå), eleven astral sensory powers making the physical sensory organs work through the luminous channels of Pranic energy (ÌSuÉÑ-±ÑiÉÉæ), eleven causal ideas giving rise to the above two elevens empowering them with intelligence (ÌSuÉÑ-aÉiÉÉæ) constitute the three-times- eleven divine forces getting charged with the influx of various cosmic currents brought in by way of breath (‘Ì§ÉÍpÉUåMüÉSzÉæËUWû SåuÉåÍpÉÈ’). ‘SåuÉåÍpÉÈ’ is an anomalous form of the instrumental case,the normal form being‘SåuÉæÈ’- (ÌSuÉÑ-¢üÏQûÉ ÌuÉÎeÉaÉÏwÉÉ urÉuÉWûÉU ±ÑÌiÉ xiÉÑÌiÉ qÉÉåS qÉS xuÉmlÉ MüÉÎliÉ aÉÌiÉwÉÑ).To make us take these three meanings corresponding to the functions of the receptors of the three bodies, the anomalous form is used. Unusual forms are used whenever there is such a need of telescoping many meanings. The worldly transactions are enlightened by the intelligence beamed out of the soul. Without this light of consciousness, the physical senses are but cavities. The matter outside is also made of this light.Sensory objects are frozen light or condensed light. Matter is a phenomenon of connecting light rays that go back and forth, freezing themselves into a pattern. Lig- ht is the means by which the entire visual universe unfolds itself. It is the potential of everything in the creation—energy,information,content,form and structure. Each sensory organ acts to transform a particular kind of physical energy—for e.g., the short waves of light,the molecules of taste, the gaseous molecules of smell, the sound waves emanating from vibrating objects etc.—into a different kind of physical energy by the electro- chemical processes of neural firing called transduction. Each sense has specialized receivers energized by the astral and causal forces, which transduces the externally impinging energy into the language of the brain-computer. This hardware through its inbuilt software somehow tricks us to see the energy vortices as sensory objects like flowers, fish, steel frames, stars etc. The soul is bound to this body-complex through human breath. It is the process of inhalation and exhalation born from the Prana and Apana

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam currents coursing up and down the spine, that gives man perception of the external world. The various currents that enter give knowledge but along with it restlessness also because this knowledge is of the fleeting phenomenal worlds loaded with disturbing dualities. The twin-breath is the storm that creates sensation-waves in the mind-lake. If we underst- and the mystery of breath, it gives us the solution to the conundrum of human existence. It is observed by the great Seers that respiration and longevity are directly linked. Stout persons breathe heavily and so die prematurely. The breathing of a dog is very fast and hence its life is curtailed. A turtle breathes about four times in a minute and hence its life span is about three centuries. Scanning through this data, sages have found that if the breath is mastered so that decay in the body is checked, breathing becomes unnecessary, thus providing a control over life and death. In the mantra, the forces of dual breath are requested to expand the span of life through the scientific control achieved in their movements. mÉëÉhÉÉrÉÉqÉæSïWåû¬ÉåwÉÉlÉç kÉÉUhÉÉÍpÉ¶É ÌMüÎsoÉwÉÉlÉç | mÉëirÉÉWûÉUåhÉ xÉÇxÉaÉÉïlÉç krÉÉlÉålÉÉlÉÏµÉUÉlÉç aÉÑhÉÉlÉç || (pÉÉaÉuÉiÉÇ 3-28-11)

With the control of Prana accomplished through the neutralization of the dual breath (mÉëÉhÉÉrÉÉqÉæÈ) decay in the body is checked and life is extended for attaining freedom from the otherwise compulsory reincarnations. This is expressed as a prayer to the twin-breath ‘mÉëÉrÉÑxiÉÉËU¹Ç’. With deep concentration gained through Prana-control, one throws away all sins bred by ignorance. This is articulated in the mantra as ‘lÉÏ UmÉÉÇÍxÉ qÉ×¤ÉiÉÇ’. With interiorization achieved through the control of Prana, one cuts off the sense-telephones receiving and transmitting all signals regarding the phenomenal worlds. With meditation resulting from a successful Prana- yama, ons banishes all ungodly qualities which have made us forget our united soul consciousness. This is ventilated in the request ‘xÉåkÉiÉÇ ²åwÉÈ’.

‘²åwÉÈ’ or aversion is only a representative of all the ungodly qualities— ignorance (AÌuÉ±É), egoism (AÎxqÉiÉÉ), attachment (UÉaÉÈ), aversion (²åwÉÈ), tenacious body-bound inclination (AÍpÉÌlÉuÉåzÉÈ), activity (MüqÉÉï), latent desire (AÉzÉrÉÈ), Inner tendency (ÌuÉmÉÉMüÈ) etc. Finally, the dual-breath is prayed to be with us in its divine equalized state (‘xÉcÉÉpÉÑuÉÉ pÉuÉiÉÇ’).

12. AÉ lÉÉåÿ AÍµÉlÉÉ Ì§ÉýuÉ×iÉÉý UjÉåÿlÉÉýÅuÉÉïgcÉÇÿ UýÌrÉÇ uÉþWûiÉÇ xÉÑýuÉÏUÿqÉç |

zÉ×ýhuÉliÉÉÿ uÉÉýqÉuÉþxÉå eÉÉåWûuÉÏÍqÉ uÉ×ýkÉå cÉþ lÉÉå pÉuÉiÉÇý uÉÉeÉþxÉÉiÉÉæ ||

AÉ, lÉÈ, AÍµÉlÉÉ, Ì§É-uÉ×iÉÉ, UjÉålÉ, AuÉÉïgcÉÇ, UÌrÉÇ, uÉWûiÉÇ, xÉÑ-uÉÏUÇ, zÉ×huÉliÉÉ, uÉÉÇ, AuÉxÉå, eÉÉåWûuÉÏÍqÉ, uÉ×kÉå, cÉ, lÉÈ, pÉuÉiÉÇ, uÉÉeÉ-xÉÉiÉÉæ ||

O Dual Breath bringing into us various Cosmic Currents that give us knowledge about the phenomenal worlds (AÍµÉlÉÉ!), Fetch towards us (AuÉÉïgcÉÇ AÉuÉWûiÉÇ) on your triune chariot (Ì§ÉuÉ×iÉÉ UjÉålÉ) sin-dispelling and awareness-disseminating riches of Cosmic Sound (xÉÑuÉÏUÇ UÌrÉqÉç; xÉÑ¸Ò uÉÏUrÉÌiÉ ÌuÉÌuÉkÉmÉëMüÉUqÉÏUrÉÌiÉ ÌuÉÍ¤ÉmÉÌiÉ mÉÉmÉlÉÉqÉMüÉlÉç AÍqÉ§ÉÉlÉç CÌiÉ xÉÑuÉÏUÈ; uÉÏ-aÉiÉÉæ; Uæ-zÉoSå; UÌrÉËUÌiÉ kÉlÉlÉÉqÉ). I call on you both (uÉÉÇ eÉÉåuÉWûÏÍqÉ) to protect our internal forces by reinforcing them with will power, power of awareness, executing power and never-fading brightness (AuÉxÉå; AuÉ-U¤ÉhÉ CcNûÉ AuÉaÉÌiÉ SÏmirÉÉÌSwÉÑ). Hearkening to our pleas (zÉ×huÉliÉÉ), stand in our good stead in securing prosperity and victory (uÉ×kÉå cÉ pÉuÉiÉÇ) in our spiritual

‘xÉÑuÉÏUÇ UÌrÉÇ’ is the illustrious sin-evicting and wisdom-bestowing opulence of Cosmic Sound, Aum. Pranava is the whole creation and hence hearkening to its reverberation will give us knowledge about not only the phenomenal worlds but of their source, God. It is the link between matter and Spirit. This Cosmic Drum exorcises all transactions and beh- aviours that are out of tune with the Underpinning Intelligence. ‘uÉÏU’ is derived as ‘uÉÏUrÉirÉÍqÉ§ÉÉlÉç’ (ÌlÉÂ£Çü 1-7; ÌuÉ+DU-¤ÉåmÉå, aÉiÉÉæ cÉ)-- one who thoroughly throws out heroically all inimical and static-producing ungodly forces, and also one who goes all out to understand the good and the auspicious behind all appearances, leading him to unified soul consciousness. ‘UÌrÉÈ’ means wealth (Nighantu 2-10) of the ‘Word’—the Cos- mic Vibration and Cosmic Energy (Uæ-zÉoSå). Thus ‘xÉÑuÉÏUÇ UÌrÉÇ’ means the rich Cosmic Sound which dispels the delusion of body-identification, expanding the consciousness with its ocean-roar, like an ever-enlarging sphere into Eternity. It is the nourishing Cosmic Vibration which ushers in the redeeming wisdom of all-pervading consciousness and energy that directly sustain our bodies.It is this Divine Life Energy that converts and spiritualizes all foods—solids, liquids and air—into revivifying rays. It teaches us to live less and less by gross matter and more and more by Cosmic Light and Energy. The human body and mind are veritable battle grounds for the strife between wisdom and the conscious delusive force manifesting as ignorance or Avidya. The life in the body is directly sustained by the Maha- prana flowing into the body through the medulla. But delusion tricks man into the blind belief that he cannot live without food, breathing and other outward aids. He believes erroneously that he cannot live without the gross sources of energy reinforcement through oxygen, sunshine,

© Dr. M. Narasimha Rao Rigvedasamhita 1st. Mandala: 34th. Suktam solids and liquids. Human body and mind are conditioned through a long, long chain of incarnations to the bad mortal habit that man cannot exist without a supply of energy from these external material substances. Man is reduced to such an utterly dependent condition that if these external sources are denied to the body, his frightened consciousness allows the life force to depart. Breath and breathing are acquired mortal habits of the life force. Brea- thing (the duo of inspiration and expiration) is unique in that it goes on involuntarily without our notice. It brings in all Cosmic Currents into the body to cause various sensations and thus links man with the phenomenal creation. Along with the motley of sensations, it causes also restlessness which is the identification of consciousness with the alternating waves of change. Identity with Changelessness is Calmness, a peaceful realm which manifests nothing but abundance, harmony and wisdom. Breathing, the cause of restlessness, is itself to be used in a scientific way to conquer restlessness and to re-establish the Soul’s Kingdom of Peace and Calmness. Breathing seems to consist of inspiration and expiration only; but there is a stationary point in between them. In inspiration, currents go in and in expiration, they go out. In between them, there is a period of breathlessness which gets extended on practice of Pranayama. Inspiration, expiration and the period of breathlessness constitute the chariot of breath. With this triune chariot of breath (‘Ì§ÉuÉ×iÉÉ UjÉålÉ’) all knowledge of the external creation is brought into the body-field. This chariot can bring in ‘xÉÑuÉÏUÇ UÌrÉÇ’, if one retrains the life force to remember that it lives only by the Cosmic Source. By the technique of Pranayama, this Inner Cosmic Life is directed to recharge the body cells so that inhalation and exhalation become even, i.e., still and redundant. The triune chariot is the key word which directs us to use the breathing process itself as the primary instrument in the re-training programme of life force. Breath- lessness achieved through the neutralization of the dual breath gives us the realization that we can live solely by the inner source of Cosmic

Energy. The body is really a wave of the all-sufficing Cosmic Ocean of Life. This realization is accomplished through the battle waged in con- quering the delusive force mesmerizing us into the blind mortal habit of depending on external material sources. ‘uÉÉeÉxÉÉiÉÉæ’ is the word used to indicate this war. Nighantu (2-17) lists this word along with ‘uÉÉeÉ’ also as a synonym of war. ‘uÉÉeÉ’ is derived from the verb-root ‘uÉeÉ-aÉiÉÉæ’. It thus stands for the concept of movement, i.e., Primary Cosmic Vibration which is the pabulum sustaining the whole creation. Any vibration, it is known, is but a struggle to regain the equilibrium of erstwhile motion- lessness. ‘uÉÉeÉxÉÉÌiÉ’ is the struggle in which this desirable, vibrationless equilibrium is bestowed (wÉhÉÑ-SÉlÉå) on the serious sadhaka-fighter. Brea- thlessness is a precursor to this Divine Equilibrium(‘uÉ×Ì¨ÉlÉæ¶ÉsrÉÇ MÑüqpÉMüÈ’- iÉåeÉÉåÌoÉlSÕmÉÌlÉwÉiÉç 1-33). The laurels of Divine Equilibrium and God-Bliss are obtained through the equalization of the warring elements of breathing.

* * *