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The Essence of Veda Chanting Inaugural Address by Dr. Narendranath Reddy Chairman, Sathya Sai International Organisation International Young Adults Veda Programme 20 June 2020 Om Sahanavavatu (God alone is true) Jagat Mithya (the world is Sahanau bhunaktu, illusionary), Jivo Brahmaiva Naparah (we the Saha viryam karavavahai, embodied beings, we are nothing but divine). Tejasvi navadhithamastu, The goal and purpose of human life is to realise Ma Vidvishavahai and manifest our innate divinity, see the same Om Shanti, Shanti, Shantihi. divinity in the whole of the creation and also help others to realise the same truth. That is May the Lord protect us, may He nourish us. why it is beautifully said, the purpose is Atma- May we acquire the capacity to study and un- no Mokshartham Jagat Hitaya cha (seeking derstand the scriptures. May our study be bril- one’s own realisation and welfare of humanity). liant and may we not cavil at each other. Om, The ultimate goal is to realise the truth or Brah- Peace, peace, peace. man. We are all born in accordance to Sanatha- na Dharma as as we are all born with- Sathya Sai Baba is the Veda Maata (Mother of Shudra out the knowledge of the Atma. However, Vedas), the Veda Purusha and Vedamayaa (which means He is the Veda Himself) and the through the initiation of Gayatri Mantra, we be- come a (which means twice born) where Veda Vedya (He who can be realised and at- Dwija tained through Vedas). you begin to acquire the Atmic knowledge and are eligible to study the Vedas. That is the time Dr. Narendranath Reddy congratulated all the sacred thread ceremony or Upanayana is con- YAs for embarking on this journey to study the ducted (Upa meaning close and Nayana mean- Vedas in depth and its teachings in accordance ing Eyes) which is coming closer to the vision of with Sathya Sai Baba’s dictum of ‘Start early, God when one is initiated to chant Gayatri Man- drive slowly, reach safely’. These Vedas belong tra. Dr. Reddy appreciated the overwhelming to Sanathana Dharma which dates back to 5,000 participation in the Akhanda Gayatri Chanting to 10,000 BC. Sanathana Dharma means eternal the past weekend. The four main Vedas are religion – there is no beginning. Likewise, Sathya Rig-Veda, the Sama Veda, the Yajur Veda and the Sai Baba’s journal is called Sanathana Sarathi – Atharva Veda. Once you have studied the Vedas He is the eternal charioteer who is taking us in in depth, you become a Vipra. The last stage is the right direction. Vedas teach the eternal reli- you become a Brahmana (Brahmin). You be- gion. come a Brahmana not just by reading Vedas but only by practising the teachings and attain- ing the knowledge of Brahman. In Rig Veda, it is but it can be summarised as Brahma Satyam Dr. Reddy mentioned that the Vedas are infinite, said Ekam Sat Vipra Bahudha Vadanti which sathyasai.org The Essence of Veda Chanting means that there is only one truth, the wise peo- shads are also mentioned in Upanishad Vahini ple perceive and call it by different names. and can be accessed in the link here: The etymological meaning of the word Veda http://sathyasai.org/teachings/vahini/upanishad-vahini comes from the word Vid which means know- - ing. We all are in the eternal quest for knowl- lowing: edge, Sat Chit Ananda (knowledge, existence They are then again further classified as the fol and bliss) which is our very own nature. So, Ve- • Karma Kanda (performing rituals) das are repository of knowledge. Vedas have no • Upasana Kanda (worship the Lord) beginning (Anadi) (Ananto • Jnana Kanda (which is Upanishads) Vai Vedaha), they are revelations from the di- vine (Apaurusheya, )they and areare infinitecalled breath of In Bhagavad Gita, out of the 18 chapters, the the Lord. Karma, the next six em- phasises on Bhakthi and the last six emphasises Vedas are also called as Sruti which means to onfirst Jnana six emphasises. The same on demarcations are seen in ‘hear’ as it was revealed to the Sages through the Sathya Sai Centres and its different wings. hearing the voice of the Lord in deep meditation and it was verbally transmitted to disciples Sathya Sai Baba gave a lot of importance to Ve- thereafter. Sruti Trayee das because His mission is four fold: (Three vedas – Rig, Yajur and Sama veda which were recognised atis the also beginning). classified These as Vedas • Veda Poshana – He is there to support and nurture the Vedas are also called Nigama and Chandhas. There- fore, Mother Gayatri is called Chandhasam • Vidhwat Poshana – to nurture the scholars Maata – Mother of the Vedas. The Vedas are who are interested in learning the Vedas revelations of truth by the sages or seers. • Dharma Sthapana – the Lord supports the act of Dharma when there is a decline The four types of Vedas were compiled (Samhi- ta • Bhakta Samrakshana – protect the devote who is considered the embodiment of the Lord ) and codified by the great sage Veda Vyasa himself. was initiated by Sathya Sai Baba during Dussera To fulfil the above, Veda Purusha Saptaha Yagna • Rig Veda – hymns of the Lord in October 1961 wherein many scholars were blessed by Him. Following that in 1962, He • Yajur Veda – worship of the Yagnas started Veda Pathashala to teach Vedas and • Sama Veda – songs and music later on, Veda learning was introduced in • Atharva Veda – knowledge storehouse of schools and colleges. In September 2003, Veda Atharvanas chanting was introduced during Darshan. In 2006, was initiated by The four Vedas have four parts as following: Ati Rudra Maha Yagna Sathya Sai Baba with chanting of Sri Rudram • Samhitas – about hymns 1331 times. Sathya Sai Baba’s house name in • Brahmanas – about rituals and yagnas Kodaikanal is ‘Sai Sruthi’, in Brindavan - ‘Tray- ee Brindavan’ and in Prasanthi Nilayam - ‘Ya- • Aaranyakas – contemplation and dialogue of jur Mandir’ thereby giving importance to Ve- highest truth das. ‘Satyam Jnanam Anantham Brahma’ is a • Upanishads – the repository of the highest bhajan which has its roots in Taittiriya Upani- knowledge (Jnana). shad, part of the Krishna Yajur Veda. Every- Sathya Sai Baba in the Upanishad Vahini record- thing is embedded with Vedic chants. Dr. Reddy ed that originally 1,180 Upanishads existed. highlighted that many Avatars incarnated for Over time, many were lost, and 108 Upanishads reviving the Vedas and mentioned some of were left. Of them, Adi Shankara wrote com- them. In the Bhagavad Gita, Lord Krishna says mentaries on ten Upanishads. These ten Upani- vedanam sama-vedo ‘smi which means of all 2 The Essence of Veda Chanting the Vedas, I am the Sama-veda. He gave impor- More details can be found in tance to Aum and Gayatri. https://sathyasai.org/festival/mahasivarathri (Message of Sri Rudram) Additionally, when chanting the Vedas, we should know the meaning of the Vedas. The Dr. Reddy also delved into the meaning of the most important one is the Aumkaar (Pranava Purusha Suktam and the three Kandas men- Upasana) empahsised in Taittriya Upanishad tioned within it. It is important to understand and is the central theme of the Mandukya Upa- nishad. AUM represents four stages: Waking To chant the Vedas, intonation, rhythm and ac- Stage (Jagrath), Dream Stage (Swapna), Deep the inner significance. curacy is very important. Second part of chant- Sleep Stage (Shushupti) and Ultimate Stage ing is, it should be done with sincerity and devo- (Turiya). Aumkaar represents the sound sym- tion. Third is, to know the meaning of the Vedas. bol of the formless God. It is universal mantra. Chanting can be done at any time as God is be- In Bhagavad Gita, Lord Krishna says anyone yond time. However, if one wants to choose a leaving their last breath with the word Aum on particular time, Sathya Sai Baba has given im- the lips will be liberated. Hence, Sathya Sai Baba portance to the timing from 4 am to 8 am and 4 advises the chanting of Aumkaar 21 times in the pm to 8 pm. karmendriyas jnanendriyas (organs of Knowledge of the Brahman is in the Upanishads. early morning to pranaasclean up five ko- Main part of the Vedas mention about Dharma, shas(organs of action), five Artha and Kama (three Purusharthas). Upani- perception), five (vital airs), five shads mention about the fourth Purushartha – More details can be found in: (sheaths) and finally to attain the Atma. Moksha. Lord Krishna in Bhagavad Gita, Chap- https://sathyasai.org/devotion/omkar.html ter 2, Shlokas 45-46, trai-guṇya-viṣhayā vedā The second one is Gayatri mantra as this is the nistrai-guṇyo bhavārjuna – Vedas are in the most powerful mantra. This is the mother of Ve- realm of the three gunas but one should go be- yond the gunas. Vedas are helpful as guideposts. parts or faces of the mantra emphasising adora- Sathya Sai Baba referred to Vedas as Apara tion,das and meditation we should and know prayer. the meaning Sathya ofSai the Baba five Vidya in His discourse in 1987, which is aimed said referring to the power of Gayatri, Gāyan- at Chittashuddi taṃ trāyate iti Gayatri means chanting it pro- one pointedness. We should endeavour to go to- tects one from everything. wards Para Vidya (purification which refers of to the sadhana mind) and intense practice, which will lead one to self-re- More details can be found in alisation as mentioned in the Upanishads. https://sathyasai.org/gayatri In summary, Sathya Sai Baba has summarised Third is the Sri Rudram or Rudraprashna or the Veda in one sentence – Realise the same Rudropanishad which is a very important part Atma who is residing in you is same in all beings, of the Krishna Yajur Veda.
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  • Isha Upanishad

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    Sri Aurobindo Isha Upanishad THE UPANISHADS BOOK I P ART ONE TRANSLATION AND COMMENTARY PUB- LISHED BY SRI AUROBINDO Isha Upanishad 1 ÈÙÀ vÀsyamidaÌ sarvaÌ yat kiÜca jagatyÀÌ jagat, tena tyaktena bhuñjÈthÀ mÀ gÐdhaÕ kasya sviddhanam. All this is for habitation1 by the Lord, whatsoever is individual universe of movement in the universal motion. By that renounced thou shouldst enjoy; lust not after any man's possession. 2 kÓrvanneveha karmÀÍi jijÈviØecchataÌ samÀÕ, evaÌ tvayi nÀnyatheto'sti na karma lipyate nare. Doing verily2 works in this world one should wish to live a hun- dred years. Thus it is in thee and not otherwise than this; action cleaves not to a man.3 1 There are three possible senses of vÀsyam, “to be clothed”, “to be worn as garment” and “to be inhabited”. The first is the ordinarily accepted meaning. Shankara explains it in this significance, that we must lose the sense of this unreal objective universe in the sole perception of the pure Brahman. So explained the first line becomes a contradiction of the whole thought of the Upanishad which teaches the reconciliation, by the perception of essential Unity, of the apparently incompatible opposites, God and the World, Renunciation and Enjoyment, Action and internal Freedom, the One and the Many, Being and its Becomings, the pas- sive divine Impersonality and the active divine Personality, the Knowledge and the Ignorance, the Becoming and the Not-Becoming, Life on earth and beyond and the supreme Immortality. The image is of the world either as a garment or as a dwell- ing-place for the informing and governing Spirit.
  • Insights from the Theory of Pancha Kosha (Five Sheaths of Consciousness)

    Insights from the Theory of Pancha Kosha (Five Sheaths of Consciousness)

    THE LEVELS OF HUMAN CONSCIOUSNESS AND CREATIVE FUNCTIONING: INSIGHTS FROM THE THEORY OF PANCHA KOSHA (FIVE SHEATHS OF CONSCIOUSNESS) Maharaj K. Raina, Ph.D. Woodland, CA ABSTRACT: Various cosmological positions have shaped beliefs about the character of creativity. From the Indian tradition, have emerged multi-level cosmological models that provide structural frameworks to understand the relationship between consciousness and creativity. Among them is pancha kosha (from Sanskrit –pancha means five, kosha sheath) encompassing five bodies (koshas) of consciousness: Annamaya (food body/physical body), Pranamaya (vital sheath/prana/ life force), Manomaya (the emotional body/mind), Vijnanamaya (cognition/ intellect/wisdom), and Anandamaya (bliss), considered the ‘‘most useful springboard for a modern scientific understanding of cosmology and evolution’’ (Goswami, 2000, p. 114). This article explains the theory and the attributes of various sheaths; draws implications related to human creativity’s nature and emergence; examines the role of ‘‘phenomenal awareness’’ (Rao & Paranjpe, 2016, p. 113), blissfulness (ananda), ‘‘extension of borders’’ and the ‘‘extension of persona’’ (Mahapatra, 2009, p. 72) in the manifestation of creativity; documents the role of such a state of consciousness in some exceptionally creative individuals’ lives, and discusses implications for broader understanding of experiential sources of creativity and consciousness. KEYWORDS: Cosmology, pancha kosha theory, levels of consciousness, transpersonal creativity, bliss (ananda), illumined perception, transcendence, concentration and commitment Every traditional human society known to anthropology has a cosmology (Abrams & Primack, 2001), and some cosmologies conceived the human being as a part of a ‘‘great chain’’ or a ‘‘great nest of being’’ of interpenetrating layers—material, mental and spiritual in nature, and as the nexus or crossing point between the world of matter and the world of Spirit, being comprised of both (Smith, 1958, 1992).