kaanwamthere is an instructive anecdote recounted in brihad-aranyakopanishat 4, as well as in...

Rigvedasamhita 1st Mandalam: 36

th Suktam

© Dr. M. Narasimharao

Kaanwam (Hymns perceived by Sage Kanva)

Rigvedasamhita: 1st Mandalam:8

th Anuvakam:

36th

Suktam

Rishi: Kanva, Son of Sage Ghora

Devata: Agni

Metre: Brihati

1. mÉë uÉÉåÿ rÉýÀÇû mÉÑþÃýhÉÉÇ ÌuÉýzÉÉÇ SåÿuÉrÉýiÉÏlÉÉÿqÉç |

AýÎalÉÇ xÉÔý£åüÍpÉýuÉïcÉÉåÿÍpÉUÏqÉWåûý rÉÇ xÉÏýÍqÉSýlrÉ DVûþiÉå ||

mÉë, uÉÈ, rÉÀÇû, mÉÑÃhÉÉÇ, ÌuÉzÉÉÇ, SåuÉ-rÉiÉÏlÉÉÇ, AÎalÉÇ, xÉÑ-E£åüÍpÉÈ,

uÉcÉÈ-ÍpÉÈ, DqÉWåû, rÉÇ, xÉÏÇ, CiÉç, AlrÉå, DVûiÉå ||

For you (uÉÈ), the myriads of bliss-seeking and light-

longing (SåuÉrÉiÉÏlÉÉÇ) citizens [of thoughts, will, feelings,

cells, molecules, atoms, electrons and units of vital

energy sparks] (mÉÑÃhÉÉÇ ÌuÉzÉÉÇ), we, with well-woven

hymns banning all uncertainty (xÉÔ£åüÍpÉÈ uÉcÉÉåÍpÉÈ),

yearningly pray (mÉë DqÉWåû), the Great Cosmic Fire of

Prana, the Leader of creation (rÉÀÇû1 AÎalÉÇ), whom the

others [the senses] too, [though behaving, as it were, as

1 rÉÀûÈ=qÉWûiÉç (uÉæ.ÌlÉ. 3-3)


th Suktam


others], receive from all sides, clasp and acclaim

reverently (rÉÇ xÉÏÇ2 CSè AlrÉå DVûiÉå).

Who are the others (AlrÉå) who praise the Cosmic

Light? And who are the many light-seeking people for

whom we pray intently the Cosmic Fire? The Seer right

away mentioned ‗AlrÉå‘ in the very first mantra, without

first referring to those who are different from them.

Therefore rises the necessity to investigate about these

‗others‘. Yaska tells us that ‗others‘ are those who are

not worthy to be brought into the honest assembly3.

They are those who when brought into the society

embarrass the bringer himself. They are therefore the

evil ones: the habit-bound senses which with their

unbridled indulgence cause awkwardness and shame to

their owner.

There is an instructive anecdote recounted in Brihad-

Aranyakopanishat4, as well as in Chandogyopanishat5;

and a similar one of the same purport is also found in

Prasnopanishat6: Each one of the senses boasted of their

greatness and indispensability and put forth each one its

claim for being the greatest and most paramount of all

in making the whole being fit to be inhabited. They

approached Prajapathi Brahma to resolve their row.

After listening to them, He gave one criterion to

determine the validity of their claim: that one is to be

taken as the most imperative which when it abandons

2 xÉÏÇ mÉËUaÉëWûÉjÉÏïrÉÈ-ÌlÉÂ£Çü 1-7

3 AlrÉÉå lÉÉlÉårÉÈ-ÌlÉÂ£Çü 1-6

4 6-1-from 7to 13

5 5-1-from 6to 12

6 2-1


th Suktam


the body, the latter becomes uninhabitable and lifeless.

This acid test right away started first with ‗uÉÉMçü‘ leaving

the body. After one year, it came back with the fond

hope of seeing the body dead, but to its great surprise,

the body continued to flourish in spite of its absence, as

one who was dumb. Eye, ear, mind, the generative

organ etc., all followed suit one by one and found on

their coming back, to their utter dismay, that the body

lived on despite their absence, opening thus their eyes

to the reality. But when Pranagni intended to prove its

legitimate claim and just made an upward leaving

movement, all the fore-mentioned ten senses fell on his

feet and implored him to stay on, because they could

understand immediately that without Pranagni, the Fire

of vital force, they could not even dream of being in the

body.

Thus the senses, whose presence is immaterial for

the survival of the body, are the others who also, for

their survival and being, not only praise but hug

(xÉÏÇ-mÉËUaÉëWåû) the vital force, the foremost of creation.

Senses, in tune with the discrimination and harmonious

powers of the Soul, will be noble and good, and are

intended to provide a means whereby the individualized

Soul can experience and express itself both in the

material world and in the realm of God. If the senses

fall into the enticing grip of ignorance instead of the

salubrious hands of discrimination, they become body-

identified, pleasure-pursuing, indulgent and entirely

self-centered, not at all thinking of the good of their

owner. Prodded by delusive ignorance, they fall into the

foul tracts of self-destructive habits. It is in this

degraded form, they inconvenience their owner and


th Suktam


behave as ‗others‘ (AlrÉå), inimical, disease-prone, and

death-heralding.

In these dire circumstances, the body-citizenry of

thoughts, will, and feelings become negative,

circumscribed, jaded and joyless. The intelligent

labourers of cells, atoms etc., become disorganized and

inefficient. They all fall into utter darkness and their

well-being is completely lost. To make good this

wretched situation, one has to bring back the citizenry

of thoughts, will, and feelings into the broad light of

discrimination and self-control so that they become

wise, uplifting, constructive, peaceful and happy. The

innumerable consciously intelligent workers of cells,

molecules, atoms and subatomic units of life are to be

brought into the wide light of vitality, harmony and

efficiency. This is what is expressed in the mantra as

making the total body-citizenry (mÉÑÃhÉÉÇ ÌuÉzÉÉÇ) to seek

light and bliss (SåuÉrÉiÉÏlÉÉÇ). The spiritual education of the

body citizenry is to be carried on under the supreme

guidance of the Fire of Wisdom. In this Wisdom‘s Fire,

our home of matter built by the outgoing indiscriminate

senses, is to be burnt to ashes; all faggots of perishable

pleasures and the cherished logs of temporary

aspirations and desires are to be cast, without any

lingering longing look, into the hungry flames of

Wisdom. As a result, happiness, health, prosperity,

peace, efficiency, perceptiveness and pure intuitive

counselling will permeate the bodily kingdom so that it

is transformed into the pure realm of light and bliss.

This process is underlined by the usage of the two

words-- ‗xÉÔ£åüÍpÉÈ‘ and ‗uÉcÉÉåÍpÉÈ‘. These efficient suktas


th Suktam


are meant to be properly-worded hymns inviting gladly

and wholeheartedly the leaping wisdom-flames to burn

all uncertainty, indefiniteness, ambiguity and vagueness

that may be prevailing in the spiritual efforts of our

body-citizenry. Of both these words, the verb-root is

‗uÉcÉ-mÉËUpÉÉwÉhÉå‘; and one of them ‗xÉÔ£åüÍpÉÈ‘ is an

abnormal word. ‗mÉËUpÉÉwÉÉ‘ means that which prevents

indefiniteness and irregularity. When vagueness and

ambiguity are thrown out, the intention packed in the

hymnal words becomes sharp enough to bring out the

necessary changes so that the Kingdom of Light and

Bliss is established without any further delay.

Metre:: Satobrihati

2. eÉlÉÉÿxÉÉå AýÎalÉÇ SþÍkÉUå xÉWûÉåýuÉ×kÉÿÇ WûýÌuÉwqÉÿliÉÉå ÌuÉkÉåqÉ iÉå |

xÉ iuÉÇ lÉÉåÿ Aý± xÉÑýqÉlÉÉÿ CýWûÉÌuÉýiÉÉ pÉuÉÉý uÉÉeÉåÿwÉÑ xÉlirÉ ||

eÉlÉÉxÉÈ, AÎalÉÇ, SÍkÉUå, xÉWûÈ-uÉ×kÉÇ, WûÌuÉwqÉliÉÈ, ÌuÉkÉåqÉ, iÉå, xÉÈ,

iuÉÇ, lÉÈ, A±, xÉÑ-qÉlÉÉÈ, CWû, AÌuÉiÉÉ, pÉuÉ, uÉÉeÉåwÉÑ, xÉlirÉ ||

All created beings (eÉlÉÉxÉÈ) direct their minds

(SÍkÉUå) on to the Leader of Creation, the Fire of Prana

(AÎalÉÇ), the Nourisher of physical strength, mental

ability to conquer and spiritual lustre (xÉWûÉåuÉ×kÉÇ7). To You

7 xÉWû CÌiÉ oÉsÉlÉÉqÉ-uÉæ.ÌlÉ. 2-9


th Suktam


(iÉå), we offer our devotional service (ÌuÉkÉåqÉ) with

oblations of all our activities (WûÌuÉwqÉliÉÈ). Pleasingly

disposed toward us (xÉÑqÉlÉÉÈ), Such You (xÉÈ iuÉÇ), O

Unconditional Bestower of Warmth, Strength and

Victory (xÉlirÉ!8), be our enlarger, protector, enlightener

and director of our activities (lÉÈ AÌuÉiÉÉ9 pÉuÉ), here and

now (CWû A±) in our struggles to regain the equilibrated

state of peace and bliss (uÉÉeÉåwÉÑ).

The word ‗uÉÉeÉ‘ has two meanings of food and

battle, seemingly different. This word is derived from

the verb-root ‗uÉeÉ-aÉiÉÉæ‘, giving it the meaning of

conception of movement, or vibration. Vibration means

energy. All created objects are nourished by this energy

and as such the word ‗uÉÉeÉ‘ acquired the meaning of

‗food‘. Vibration involves a to-and-fro or back-and-

forth motion which is triggered so as to annul the

constraint of disturbance imposed on it. ‗uÉÉeÉ‘ is thus a

struggle to come back to the original state of

undisturbed stable equilibrium. Combining these two

apparently different meanings, we arrive at the

harmonized meaning of ―battle fought with the spiritual

strength bestowed by the ‗food‘ of Cosmic Energy‖.

8 wÉhÉÑ-SÉlÉå

9 AuÉ-uÉ×Î® U¤ÉhÉ SÏÎmiÉ Ì¢ürÉÉÌSwÉÑ


th Suktam


External wars are all fought because of our and

others‘ covetousness and aggressive attitudes, which

have their origin in the mind. Hence, if these

deleterious and insalubrious attitudes are overcome,

there will be no outside wars. To uproot the internal

causes, we have to wage wars within ourselves. Thus

inner struggles are the principal roots of all types of

external wars. There are mainly three varieties of

internal battles that are waged inside the body—first,

the material and moral struggle between right and

wrong action fought on the sensory plain; second, the

psychological war fought on the cerebrospinal plain

between the deleterious mental tendencies of

covetousness and aggressiveness stemming out of our

pent up vasanas, and the pure discriminative vasanas of

Buddhi; third, the spiritual war fought on the cerebral

plain to overcome the imbalance brought about by

egoity and the lower states of consciousness, and regain

the unruffled peaceful state of union with Spirit. In all

these three strifes, strength, perseverance and fortitude

are necessary which are kindled in us by the Cosmic

Fire of Vitality. Without the heat of encouragement and

the light of zeal inspired in us by the Fire of Vitality,

none of these wars can be fought with courage and won

squarely.

Agni is described as the Foremost Offspring of

‗xÉWûÈ‘, the invincible strength of Divine Thought10.

Being born of the might of Divine Thought, He can

develop our strength of thought (xÉWûÉåuÉ×kÉÈ), which will

make us capable of overcoming all impediments that

10

xÉWûxÉÉå rÉWûÉå-GauÉåSxÉÇÌWûiÉÉ 1-26-10


th Suktam


we encounter while struggling hard to regain our

unruffled, poised state (uÉÉeÉåwÉÑ). He is beseeched to be

our enlightener of all our faculties, enlarger of our

consciousness, and director of all our activities here and

now without any delay (CWû A± AÌuÉiÉÉ pÉuÉ) in our

struggles. Under His direction, we can learn the art of

performing activities, the dexterity with which we can

repel all bondages that accrue in the field of action.

This is expressed in the part of the sentence--

‗WûÌuÉwqÉliÉÉå ÌuÉkÉåqÉ iÉå‘—‗we serve You with the oblations

of our skillful, attachment-repelling activities‘.

Metre::Brihati

3. mÉë iuÉÉÿ SÕýiÉÇ uÉ×þhÉÏqÉWåûý WûÉåiÉÉÿUÇ ÌuÉýµÉuÉåÿSxÉqÉç |

qÉýWûxiÉåÿ xÉýiÉÉå ÌuÉ cÉþUlirÉýcÉïrÉÉåÿ ÌSýÌuÉ xmÉ×þzÉÎliÉ pÉÉýlÉuÉþÈ ||

mÉë, iuÉÉ, SÕiÉÇ, uÉ×hÉÏqÉWåû, WûÉåiÉÉUÇ, ÌuÉµÉ-uÉåSxÉÇ, qÉWûÈ, iÉå, xÉiÉÈ, ÌuÉ,

cÉUÎliÉ, AcÉïrÉÈ, ÌSÌuÉ, xmÉ×zÉÎliÉ, pÉÉlÉuÉÈ ||

We earnestly and intently pray You (iuÉÉ mÉë

uÉ×hÉÏqÉWåû) the treasure trove of wisdom, the All-

knowledgeable (ÌuÉµÉuÉåSxÉÇ11), the receiver of the

oblations of our activities and the bringer of all divine

11

uÉåSÈ=kÉlÉÇ (uÉæ.ÌlÉ. 2-10); ÌuÉS-¥ÉÉlÉå


th Suktam


qualities into us (WûÉåiÉÉUÇ12), to be our messenger of love

and devotion to God (SÕiÉÇ) so that our union with Him is

effected without any loss of time. Your rays (iÉå pÉÉlÉuÉÈ)

of love and friendship touch the Heavenly heights

(ÌSÌuÉ xmÉ×zÉÎliÉ) and Your great leaping and enduring

wisdom-flames devour all of our matterward

proclivities (iÉå qÉWûÈ xÉiÉÈ AcÉïrÉÉå ÌuÉcÉUÎliÉ13).

We studied a similarly worded mantra in the 12th

Suktam of this Mandalam. The very first mantra of

Medhatithi reads in this way:

‗AÎalÉÇ SÕiÉÇ uÉ×hÉÏqÉWåû WûÉåiÉÉUÇ ÌuÉµÉuÉåSxÉÇ | AxrÉ rÉ¥ÉxrÉ xÉÑ¢üiÉÑqÉç‘14.

Human beings are subject to the miasma of delusion

which tempts them away from God. They thus attracted

by the appearances of blinding and burning light, sear

their hands as locusts in fire and fall into the abysmal

depths of destruction. For their redemption, God‘s

emissaries come on to the Earth. Usually, emissaries are

required, whenever a chasm occurs between two friends

or equals because of some reason, so as to bind them

back into their erstwhile friendship. God intended this

drama of creation as an entertainment but the beings

who are sent here to enact, involve themselves so much

into it that they suppose it to be real. With blind

attachment, they tumble into the false thinking that

these are all their permanent assets, and to keep them in

12

WÒû-SÉlÉÉSlÉrÉÉåÈ; ÀåûgÉç-xmÉkÉÉïrÉÉÇ zÉoSå cÉ

13 cÉU-aÉÌiÉpÉ¤ÉhÉrÉÉåÈ

14 GauÉåSxÉÇÌWûiÉÉ 1-12-1


th Suktam


their fold and hold, they pick up quarrels which

culminate into wars and holocausts. In these ways,

through uncountable incarnations, they fall headlong

into the net of delusion. At last, tired with all these, they

initiate efforts to liberate themselves from this web of

sorrows. When man, through melancholy or through

wonder on seeing the variegated creation or through

keen discrimination, wishes to get out of this rut and

prays God intently and yearningly, He sends through

His unlimited compassion His help through His

messengers. If these God-sent, guiding and God-like

messengers were not to be there, poor man, with the

unsolved riddles confronting him in the world would

have broken his head on the rocks of confusion.

As the Lord is Omnipresent, He has no form to come

up and help directly. So, He condescends to descend

into the worthy sadhakendras and present Himself as

either partial or complete avataras. When the said

messenger confines himself to a limited land and

people, his mission is said to be partial; but when his

instruction is intended to be universal, his avatar is said

to be a complete one. Whenever in the society and in

every individual, virtue wanes and vice waxes and wags

its tail, God descends in the form of such emissaries to

correct the corrupt and to explain the obscure. Thus

these God-sent emissaries through instructive parables,

eye-opening anecdotes and through their own living

examples make the benighted man, caught in the

labyrinth of delusion, see the light of reality and

advance toward the Abode of the Highest.

But in recognizing these messengers, one has to be a

connoisseur. One should not fall a prey to cheats and

charlatans, tricksters and impostors, posing as


th Suktam


distributors of peace and bliss. They encash the gullible

nature of most people, overpowering them with their

mesmerizing oratory and pompous show of a vast

following who advertise their borrowed greatness as

real and authentic.

Along with God‘s emissaries, coming and going

according to the exigencies of time, we have a

permanent set of divine messengers like Cosmic Fire,

Agni, in whose case, there is no fear of deception and

chicanery. The two forms—Cosmic Light and Cosmic

Sound—of the intelligent Cosmic Vibration, which

have the capacity to unite us back with Paramatma, are

our permanent emissaries.

The sacrificial Fire is this emissary‘s external form;

the light of Prana present in every atom of creation and

the Light of the Spiritual eye seen at the midpoint of the

brow is his subtle inner form. In performing external

rites, an undue care for the materials to be used, and a

mechanical attitude bordering on the absence of devo-

tion and sincerity, make them useless in bestowing on

us wisdom and peace. The inner Prana-rite of attracting

the outgoing currents of life force into the spinal

channel, thereby reinforcing the inner Prana currents,

succeeds in opening the spiritual eye and making us

listen to the Cosmic Sound so that our consciousness is

raised first to the level of Kutastha and then ultimately

to that of Cosmic Consciousness. The grand upward-

flowing rays of the Fire of Prana touching the Sahasrara

Heaven (ÌSÌuÉ xmÉ×zÉÎliÉ pÉÉlÉuÉÈ) referred to in this mantra,

are pointing to the inner rite described above. All these

flames of the Fire of Prana, are flowing up to the sky of

Sahasrara, consuming all impediments of desires,

moods, tendencies and habits along its upward path.


th Suktam


‗ÌuÉcÉUÎliÉ‘ is an astute word which describes not only the

coursing of the rays but also their capacity to devour all

matterward inclinations lurking all along the path. The

word ‗SÕiÉÈ‘ is derived thus: ‗eÉuÉiÉåuÉÉï SìuÉiÉåuÉÉï uÉÉUrÉiÉåuÉÉï‘15:

A messenger is one who moves on being urged to make

peace, and removes all obstructions and thorns of

discord strewn all along the path. ‗SÕiÉ‘ is like a door

(²ÉUÈ) ushering in the fragrance of peace and harmony.

It is very interesting to note that ‗²ÉUÈ‘ is derived by

Yaska16 in the same way as ‗SÕiÉ‘, thus seconding the

parallel between them. Acharya Sakapuni even says

that ‗²ÉU‘ is Fire Himself17, who, in the present mantra,

is addressed as a ‗SÕiÉ‘: A Divine Messenger is an open

door to the vast temple of God‘s Presence.

Metre::Satobrihati

4. SåýuÉÉxÉþxiuÉÉý uÉÂþhÉÉå ÍqÉý§ÉÉå AÿrÉïýqÉÉ xÉÇ SÕýiÉÇ mÉëý¦ÉÍqÉÿlkÉiÉå |

ÌuÉµÉýÇ xÉÉå AþalÉå eÉrÉÌiÉý iuÉrÉÉý kÉlÉÇý rÉxiÉåÿ SýSÉxÉý qÉirÉïþÈ ||

15

ÌlÉÂ£Çü 5-1

16 ÌlÉÂ£Çü 8-9



th Suktam


SåuÉÉxÉÈ, iuÉÉ, uÉÂhÉÈ, ÍqÉ§ÉÈ, ArÉïqÉÉ, xÉÇ, SÕiÉÇ, mÉë¦ÉÇ, ClkÉiÉå, ÌuÉµÉÇ,

xÉÈ, AalÉå, eÉrÉÌiÉ, iuÉrÉÉ, kÉlÉÇ, rÉÈ, iÉå, SSÉzÉ, qÉirÉïÈ ||

The waste-eliminating Apana current (uÉÂhÉÈ), the

most friendly Prana current that safeguards us from all

mortal limitations (ÍqÉ§ÉÈ) and the power of breathless-

ness [urÉÉlÉÈ] that subdues the felonious foe of fickleness

(ArÉïqÉÉ18) -- these brilliant lights of life force yearning to

conquer sense-hordes (SåuÉÉxÉÈ19), O Pranagni (AalÉå!),

enkindle You (iuÉÉ xÉÍqÉlkÉiÉå), the Age-old Divine

Messenger (mÉë¦ÉÇ SÕiÉÇ). That mortal who submits and

dedicates himself (rÉÈ qÉirÉïÈ iÉå SSÉzÉ), to enkindle the

Pranagni in him, acquires by winning (xÉÈ eÉrÉÌiÉ), with

Your able support (iuÉrÉÉ) the all-embracing wealth of

bliss (ÌuÉµÉÇ kÉlÉÇ20).

‗mÉëÉhÉÉå uÉæ ÍqÉ§ÉÉåÅmÉÉlÉÉå uÉÂhÉÈ‘21. Varuna is Apana or

eliminating current; Mitra is Prana or crystallizing

current. ‗ÍqÉ§ÉÈ‘ is the friend who rescues us from the

18

ArÉïÇ DµÉUÇ mÉëÍqÉqÉÏiÉå uÉ×Ì¨ÉÌlÉ¶ÉsÉiuÉÃmÉMü MÑüqpÉMåülÉ rÉÈ xÉ ArÉïqÉÉ

19 ÌSuÉÑ-ÌuÉÎeÉaÉÏwÉÉ±ÑirÉÉSÉæ

20 ÍkÉÌuÉ-mÉëÏhÉlÉÉjÉïÈ

21 iÉæÌ¨ÉUÏrÉxÉÇÌWûiÉÉ 5-3-4


th Suktam


deadly mortal limitations through the sprinkling of cool

Prana, and ‗uÉÂhÉÈ‘22 is that current which prevents and

wards off all waste and decay products from the body

so as to make it a fit and desirable residence for

divinity. The word ‗ArÉïqÉÉ‘23 is one who is inferred as

equal in measure to the Lord in bestowing on us the

subtle light of steadiness24 through blessed breathless-

ness or kumbhaka.

When the upward pull of Prana and the downward

pull of Apana, in the spinal pathway, are neutralized,

and all the outgoing Prana currents are withdrawn from

the senses and sensory motor nerves and kept still at the

point between the eyebrows, the yogi is said to enkindle

the Spiritual Fire (i.e., is said to awaken the Kundalini

Agni), which ascending up the spinal ladder is seen as

the spherical eye of light. This process is what is here

described as the kindling of Agni by the three Pranic

powers of Prana, Apana and Vyana. This Vyana is not

the usual circulating current but is the stationary point

between (also, the meeting point of) Prana and Apana,

the blessed state of breathlessness. Breathlessness is

deathlessness, because in it, the deadly fickleness is

annihilated completely. The word ‗ArÉïqÉÉ‘25 is also

derived by some as that which restrains all inimical

forces. Fickleness and restlessness are the enemies that

22

ÍqÉ§ÉÈ mÉëqÉÏiÉåx§ÉÉrÉiÉå; xÉÇÍqÉluÉÉlÉÉå SìuÉÌiÉÌiÉ uÉÉ qÉåSrÉiÉåuÉÉï-ÌlÉÂ£Ç 10-21; ÍqÉÌuÉ-xÉåcÉlÉå; ÍgÉÍqÉSÉ-

xlÉåWûlÉå. uÉÂhÉÈ uÉëÑhÉÉåiÉÏÌiÉ xÉiÉÈ-ÌlÉÂ£Çü 10-3

23 ArÉïÈ=DµÉUÈ (uÉæ.ÌlÉ. 3-22); ArÉïÇ DµÉUÇ mÉëÍqÉqÉÏiÉå-derived by using EhÉÉÌSxÉÔ§ÉÇ 1-159

24 ‗AxÉÉæ uÉÉ AÉÌSirÉÉåÅrÉïqÉÉ, rÉÈ ZÉsÉÑ, uÉæ SSÉÌiÉ xÉÉåÅrÉïqÉÉ‘-iÉæÌ¨ÉUÏrÉxÉÇÌWûiÉÉ 2-3-4

25 AUÏlÉç rÉqÉrÉiÉÏÌiÉ ArÉïqÉÉ


th Suktam


are destroyed here. ‗ArÉïqÉÉ‘ as ‗urÉÉlÉ‘, the state of

breathlessness, or of one-pointed concentration devoid

of all fickleness, is the haven of deathlessness, being

the state in which the booming Cosmic Sound acts as

our protector against death because the noise of the

bodily machinery is stopped. When one enters into the

umbrella of Pranava, that is, when one listens to

Omkara continuously, he becomes immortal and

entirely fearless26. By breathlessness, the Soul is

released from bodily bondage and breath slavery. One

realizes that the body lives by Cosmic Energy coming

through the medulla. His heart calms down and

switches off energy from the senses thus helping

concentration. If the breath is restless, the Prana, the

mind and vital essence will all become restless. If the

breath is made calm and rhythmic, the Prana, mind and

sexual instincts will be under control. Breathlessness

and the consequent quietness of heart and senses takes

the sadhaka to the altar of perfect concentration, cutting

off all inner and outer distractions. One‘s concentration

becomes surcharged with the Omnipotence of God.

One who dedicates himself to enkindle this Fire will

acquire the Wealth of Bliss which makes him spiritually

rich enough to enter into the Kingdom of Spirit (ÌuÉµÉÇ

kÉlÉÇ27).

26

xÉ rÉ LiÉSåuÉÇ ÌuÉ²ÉlÉ¤ÉUÇ mÉëhÉÉæirÉåiÉSåuÉÉ¤ÉUÇ xuÉUqÉqÉ×iÉqÉpÉrÉÇ mÉëÌuÉzÉÌiÉ, iÉimÉëÌuÉzrÉ rÉSqÉ×iÉÉ

SåuÉÉxiÉSqÉ×iÉÉå pÉuÉÌiÉ-NûÉÇSÉåarÉÉåmÉÌlÉwÉiÉç 1-4-5

27 ÌuÉzÉ-mÉëuÉåzÉlÉå; ÍkÉÌuÉ-mÉëÏhÉlÉÉjÉïÈ


th Suktam


Metre:: Brihati

5. qÉýlSìÉå WûÉåiÉÉÿ aÉ×ýWûmÉþÌiÉýUalÉåÿ SÕýiÉÉå ÌuÉýzÉÉqÉþÍxÉ |

iuÉå ÌuÉµÉÉý xÉ…¡ûþiÉÉÌlÉ uÉëýiÉÉ kÉëÑýuÉÉ rÉÉÌlÉþ SåýuÉÉ AM×üÿhuÉiÉ ||

qÉlSìÈ, WûÉåiÉÉ, aÉ×Wû-mÉÌiÉÈ, AalÉå, SÕiÉÈ, ÌuÉzÉÉÇ, AÍxÉ, iuÉå, ÌuÉµÉÉ,

xÉÇaÉiÉÉÌlÉ, uÉëiÉÉ, kÉëÑuÉÉ, rÉÉÌlÉ, SåuÉÉÈ, AM×ühuÉiÉ ||

O Fire of Prana (AalÉå!) You are the Protector and

Governor of this body-residence (aÉ×WûmÉÌiÉÈ) invoking the

Great God joyously for our sake and offering the

oblations of all our activities to Him with blazing

jubilance (qÉlSìÉå WûÉåiÉÉ). You are the messenger of all our

bodily populace of thoughts, feelings, cells and sparks

of life (SÕiÉÉå ÌuÉzÉÉqÉÍxÉ). Under Your warm stewardship

(iuÉå) the unremitting works executed by all the various

tireless divine forces (SåuÉÉÈ rÉÉÌlÉ ÌuÉµÉÉ kÉëÑuÉÉ uÉëiÉÉ AM×ühuÉiÉ)

are conspicuously coordinated and harmoniously

consummated (xÉÇaÉiÉÉÌlÉ).

In these mantras, Sage Kanwa used the

appellation ‗Agni‘ to denote the Fire of Prana, life force

or Cosmic Energy in the body. Prana does not mean

breath. The Universal Prana is Para Prakriti; it is the

immanent energy projected from Paramatma. ‗AÉiqÉlÉ LwÉ


th Suktam


mÉëÉhÉ eÉÉrÉiÉå‘28: The whole creation is permeated and

sustained with this energy and is its manifestation. Life

is Joy. The whole universe is pulsating with the joy of

life. It is born of joy, lives in joy and melts in joy. The

all-sustaining and all-pervading universal Prana or

Cosmic Energy is joy itself and hence the Seer calls the

Pranagni as ‗qÉlSìÈ‘—the source of joy and bliss:

‗AÉlÉlSÉSèkrÉåuÉ ZÉÎsuÉqÉÉÌlÉ pÉÔiÉÉÌlÉ eÉÉrÉliÉå| AÉlÉlSålÉ eÉÉiÉÉÌlÉ

eÉÏuÉÎliÉ| AÉlÉlSÇ mÉërÉlirÉÍpÉxÉÇÌuÉzÉÎliÉ‘29.

The mechanical principles operating in the muscles,

joints, limbs etc., and the chemical principles operative

in the lungs, stomach, kidneys etc. become operable

because of this specific Pranagni. It is this energy which

pumps blood, moves food along the alimentary canal,

flexes muscles, digests food, prepares bile, eliminates

waste products, metabolizes and assimilates. The

organization of the body-house is ruled by Prana

(aÉ×WûmÉÌiÉÈ). ‗rÉjÉÉ xÉqÉëÉQåûuÉÉÍkÉM×üiÉÉlÉç ÌuÉÌlÉrÉÑ‡åû LiÉÉlÉç aÉëÉqÉÉlÉåiÉÉlÉç

aÉëÉqÉÉlÉç AÍkÉÌiÉ¸xuÉåirÉåuÉqÉåuÉæwÉ mÉëÉhÉ CiÉUÉlÉç mÉëÉhÉÉlÉç mÉ×jÉMçü mÉ×jÉaÉåuÉ

xÉÇÌlÉkÉ¨Éå‘30. The Mukhya Prana, like a sovereign king,

appoints its employees of Prana, Apana, Vyana, Udana

and Samana as agents to carry out different functions.

In the universe, all the various creative functions are

28

mÉëzlÉÉåmÉÌlÉwÉiÉç 3-3

29 iÉæÌ¨ÉUÏrÉÉåmÉÌlÉwÉiÉç 3-6

30 mÉëzlÉÉåmÉÌlÉwÉiÉç 3-4


th Suktam


coordinated by the universal Prana. ‗AÉÌSirÉÉå Wû uÉæ oÉÉ½È

mÉëÉhÉ ESrÉirÉåwÉ ½ålÉÇ cÉÉ¤ÉÑwÉÇ mÉëÉhÉqÉlÉÑaÉ×ºûÉlÉÈ| mÉ×ÍjÉurÉÉÇ rÉÉ SåuÉiÉÉ

xÉæwÉÉ mÉÑÂwÉxrÉÉmÉÉlÉqÉuÉ¹prÉÉliÉUÉ rÉSÉMüÉzÉÈ xÉ xÉqÉÉlÉÉå, uÉÉrÉÑurÉÉïlÉÈ|

iÉåeÉÉå Wû uÉÉ ESÉlÉÈ‘31: The Sun is the Prana in the external

world as He sustains it with His energy-radiating rays.

The main Prana rises up in the form of the Sun and

enlightens the eyes to perceive the world in its true

sense. The Earth is the scavenging Apana current in the

outside world as it takes into its bowels all the waste

and dead materials. The space (Akasa) in between Earth

and heaven is the assimilating Samana current in the

outer universe as it incorporates all beings providing

them space to live in joy. The air that moves incessantly

in the space is the circulating Vyana current in the

outside world as by its circulation it makes all beings

capable of stirring, moving and doing activities. The

fire and fervor is the metabolizing Udana current in the

external universe as it maintains its living temperature.

All these functions are coordinated and completed by

the main Prana (iuÉå xÉÇaÉiÉÉÌlÉ). The specific Prana in the

human body also oblates all activities so as to run the

body-machine (‗WûÉåiÉÉ‘). There is a wonderful connec-

tion and cooperation among the body populace of

thoughts, feelings, cells etc., because of the Pranagni. It

is thus the messenger and courier carrying thoughts and

31

mÉëzlÉÉåmÉÌlÉwÉiÉç 3-8, 9


th Suktam


feelings and corrects the defects occurring in the bodily

organization (SÕiÉÉå32 ÌuÉzÉÉqÉÍxÉ).

Metre:: Satobrihati

6. iuÉå CSþalÉå xÉÑýpÉaÉåÿ rÉÌuÉwœý ÌuÉµÉýqÉÉWÕûÿrÉiÉå WûýÌuÉÈ |

xÉ iuÉÇ lÉÉåÿ Aý± xÉÑýqÉlÉÉÿ EýiÉÉmÉýUÇ rÉÍ¤Éþ SåýuÉÉlixÉÑýuÉÏrÉÉïÿ ||

iuÉå, CiÉç, AalÉå, xÉÑ-pÉaÉå, rÉÌuÉwœ, ÌuÉµÉÇ, AÉ, WÕûrÉiÉå, WûÌuÉÈ, xÉÈ,

iuÉÇ, lÉÈ, A±, xÉÑ-qÉlÉÉÈ, EiÉ, AmÉUÇ, rÉÍ¤É, SåuÉÉlÉç, xÉÑ-uÉÏrÉÉï ||

O Prosperous and Sprightly Young Leader, keeping

us ever brisk and active, dismissing our deficiencies

and uniting us with devotion and wisdom (xÉÑpÉaÉå! rÉÌuÉwœ!

AalÉå!), All of our activities are being oblated in You

alone (iuÉå CiÉç ÌuÉµÉÇ WûÌuÉÈ AÉWÕûrÉiÉå). Such Good-minded

Thou (xÉÈ xÉÑqÉlÉÉÈ iuÉÇ), receiving all the oblations with

love, harmonize (rÉÍ¤É) our senses and their transactions

(lÉÈ SåuÉÉlÉç) now and hereafter too (A±, EiÉ AmÉUÇ) with

vigour and vivacity (xÉÑuÉÏrÉÉï).

The Pranagni, the Cosmic Light or Fire, is blessed

with the work of creation. Creation is the Cosmic

motion picture intended to entertain and instruct us, the

human beings, about the art of activity. As such, the

32

SÕiÉÉå eÉuÉiÉåuÉÉï SìuÉiÉåuÉÉï uÉÉUrÉiÉåuÉÉï-ÌlÉÂ£Çü 5-1


th Suktam


Cosmic Fire is our beloved, dear and amicable to all

(xÉÑpÉaÉÈ). It has no preferences and is equally disposed

toward one and all in the creation. This equipoised

disposition is instrumental in making the Cosmic Fire

youthful and sprightful (rÉÌuÉwœ). The word ‗rÉÌuÉwœ‘ is

derived from the verb-root ‗rÉÑ-ÍqÉ´ÉhÉå, AÍqÉ´ÉhÉå cÉ‘ (to

combine and to part with as well). When one goes on

improving himself continuously by parting with his

defects one by one, and by uniting himself gradually

with the endearing qualities of devotion, sincerity,

understanding, amiable behaviour etc., he becomes the

most favoured (xÉÑpÉaÉÈ) of all and remains ever lively

and youthful (rÉÌuÉwœÈ).

The Pranagni is the immanent energy which is

derived from Paramatma. It permeates and sustains the

universe. In the microcosm, it is its ruler. It is the

superintending, organizing, coordinating, buildimg and

repairing power of the body. It is the power lodged

between soul and matter for the purpose of manifesting

the former and moving the latter. Being the primal,

direct and subtle link between matter and Spirit,

Pranagni or the Fire of Vitality helps us to train the

truant children of our senses not to wander away from

divine perceptions. It directs our eyes to the wondrous

world within and to watch the ever the changing beauty

in the surrounding universe. It teaches our ears to hear

intently the lilt of the secret Cosmic Lyre, the Divine

Voice secreted in every atom. It blesses us to feel the

Divine Presence in us, above us, beneath us and around

us. It makes us catch the blissful scent of the all-


th Suktam


permeating divinity. It trains us to quaff for ever from

the sourceless river of the Soul‘s inexhaustibility. To

learn all this from the Pranagni, we offer the activities

of our senses as oblations. The spiritualized light of

such penance-influenced senses mingles with the light

in the first pale shaft of dawn, the brash noon brilliance,

the muffled glow of dusk and in the night‘s Moon-

silver. Thus throughout the length of each day (A± EiÉ

AmÉUÇ), the vigorous transactions conducted by the bright

senses (xÉÑuÉÏrÉÉï SåuÉÉlÉç), are harmonized (rÉÍ¤É) by the

Cosmic Light. The Cosmic Fire guides us to cooperate

with the Divine Will; it makes our greedy desires to be

reduced to dross in a white heat of wisdom. The senses

are all inspired by it to serve us only in wholesome

ways. It leads them to conform joyously to the Divine

plan intended for them, remaining ever fresh, sharp and

impeccable.

The sadhaka, who has realized the whole cosmic

drama to be an outcome of the Cosmic Light, passes his

life as one perpetual Cosmic Fire Ceremony. He

withdraws his Prana from the senses and unites it with

the Cosmic Fire. By this inner yajna, he finds his

erstwhile segregated life to be really a part of the

Cosmic Life. He leads a righteous material life using

the senses but keeping them all under full control, until

by self-controlled enjoyment, he rises above all desire

for the satiating sense experiences.

Metre:: Brihati

7. iÉÇ bÉåÿÍqÉýijÉÉ lÉþqÉýÎxuÉlÉý EmÉþ xuÉýUÉeÉþqÉÉxÉiÉå |

WûÉå§ÉÉÿÍpÉUýÎalÉÇ qÉlÉÑþwÉÈý xÉÍqÉÿlkÉiÉå ÌiÉÌiÉýuÉÉïÇxÉÉýå AÌiÉý ÍxÉëkÉþÈ ||


th Suktam


iÉÇ, bÉ, DÇ, CijÉÉ, lÉqÉÎxuÉlÉÈ, EmÉ, xuÉ-UÉeÉÇ, AÉxÉiÉå, WûÉå§ÉÉÍpÉÈ,

AÎalÉÇ, qÉlÉÑwÉÈ, xÉÇ, ClkÉiÉå, ÌiÉÌiÉuÉÉïÇxÉÈ, AÌiÉ, ÍxÉëkÉÈ ||

Him (iÉÇ), our King, the self-radiant (xuÉUÉeÉÇ) the

All-pervading (DÇ33), Fervent Leader (AÎalÉÇ), and Him

alone (bÉ DÇ), we approach and pay homage (EmÉ AÉxÉiÉå)

with humble offerings and salutations (lÉqÉÎxuÉlÉÈ) in a

way truly befitting to him (CijÉÉ). Perspicacious men

(qÉlÉÑwÉÈ) with diamond-personalities reflecting their light

of wisdom (lÉqÉÎxuÉlÉÈ34) and manifesting the nourishment

that their sadhana gave them35, yearning to overthrow

(AÌiÉ ÌiÉÌiÉuÉÉïÇxÉÈ) wilting and withering, corruption and

degeneration (ÍxÉëkÉÈ), kindle the Spiritual Fire (AÎalÉÇ

xÉÍqÉlkÉiÉå) in themselves with mantric praise-replete

profferings (WûÉå§ÉÉÍpÉÈ36).

The words ‗CijÉÉ‘ and ‗xuÉUÉeÉ‘ have both two

meanings each. ‗CijÉÉ‘ means ‗in this manner‘ and

33

CÌuÉ-urÉÉmiÉÉæ

34 lÉqÉÎxuÉlÉÈ-lÉqÉ CÌiÉ uÉeÉëlÉÉqÉ-uÉæ.ÌlÉ. 2-20

35 lÉqÉÎxuÉlÉÈ-lÉqÉ CÌiÉ A³ÉlÉÉqÉ-uÉæ.ÌlÉ. 2-7

36 WûÉå§ÉÉ CÌiÉ uÉÉXçlÉÉqÉ-uÉæ.ÌlÉ. 1-11


th Suktam


‗truth‘37 also. Thus ‗this manner‘ becomes qualified by

truth, accuracy, exactness and properness, i.e., ‗CijÉÉ‘

would mean ‗in a befitting way proper to the Self-

refulgent Intelligent First Creative Vibration‘. ‗xuÉUÉeÉ‘

means ‗self-luminous‘ as well as ‗our king‘. Thus the

word ‗xuÉUÉeÉ‘ would mean ‗our self-resplendent king

who pleases and nourishes all his subjects with his

creative and intelligent light as his own children‘. As

children approach trustfully and obediently their father,

sadhakas go near to him, the Cosmic Agni, the Cosmic

‗Agrani‘ who would lead them toward Paramatma,

holding their hand firmly with his hand. Their homage

is reflected in their humbleness and in their firm

diamond-like resolve (see foot note 34) to nurture

themselves with the spiritual pabulum (see foot note 35)

of proper understanding and behaviour. Diamond is but

charcoal which has allowed itself to be subjected to

very high pressures. Diamond-personalities are those

who expose themselves to highly self-disciplinary

measures so that they will be able to reflect the light of

that knowledge for the benefit of their sadhaka-

brethren.

The word ‗ÍxÉëkÉÈ‘ is derived from the verb-root

‗ÍxÉëkÉÑ-zÉÉåwÉhÉå‘—that which dries up or withers one. That

which parches, corrupts, withers and degenerates one is

temptation or habit. A great yearning must well up in us

to drive away and reject enticements and allurements so

that senses do not shrivel and wrinkle up through loss

37

uÉæ.ÌlÉ. 3-10


th Suktam


of acuity, sharpness and focussing. This great longing

to plug the gaps through which the living essence is

being continuously drained out is here figuratively

described as kindling the Inner Fire with powerful

affirmations (WûÉå§ÉÉÍpÉÈ-see foot note 36). The spirit in

those power-packed devotional words of affirmations

will restore in us the wilting blossom of high aspiration.

So as to see that our actions are in tune with the Blissful

Spirit and not with the corrupting and deluding ego, we

are to be guided by free choice of the Soul uninfluenced

by any undesirable prenatal or postnatal habit. One

should not allow his judgment to be enslaved by

enervating habits which produce invariably

excruciating pain and heart-rending misery. As the

soldiers of exhausting and emasculating bad habits are

invigorated by the actual performance of bad actions,

we must starve them out by the fire of self-control and

at the same time feed the flame of energizing and

enlivening food habits with the faggots of the

nourishing food of good and unselfish actions.

Metre:: Satobrihati

8. blÉliÉÉåÿ uÉ×ý§ÉqÉþiÉUýlÉç UÉåSþxÉÏ AýmÉ EýÂ ¤ÉrÉÉÿrÉ cÉÌ¢üUå |

pÉÑuÉýiÉç MühuÉåý uÉ×wÉÉÿ ±ÑýqlrÉÉWÒûþiÉýÈ ¢ülSýSµÉÉåý aÉÌuÉþÌ¹wÉÑ ||

blÉliÉÈ, uÉ×§ÉÇ, AiÉUlÉç, UÉåSxÉÏ, AmÉÈ, EÂ, ¤ÉrÉÉrÉ, cÉÌ¢üUå, pÉÑuÉiÉç,

MühuÉå, uÉ×wÉÉ, ±ÑqlÉÏ, AÉ-WÒûiÉÈ, ¢ülSiÉç, AµÉÈ, aÉÉå-CÌ¹wÉÑ ||


th Suktam


[‗lÉqÉÎxuÉlÉÈ qÉlÉÑwÉÈ‘-these words are borrowed from the

previous mantra to supply the subject]

[Sadhakas who nurture themselves with Cosmic

Energy and who, with diamond-like firm resolve,

kindle the Inner Fire of enthusiasm and divine devo-

tion] while demolishing the gradually gathering and

growing cloudy obstacles (blÉliÉÉå uÉ×§ÉÇ), perform powerful

Pranic activities (AmÉÈ cÉÌ¢üUå38) to achieve great spiritual

progress (EÂ ¤ÉrÉÉrÉ39) and cross the Earth-chakra

through Akasa-chakra (UÉåSxÉÏ AiÉUlÉç) to reside forever in

the Vast Abode of God‘s Presence (EÂ ¤ÉrÉÉrÉ).

Listening to our invocation (AÉWÒûiÉÈ), be (pÉÑuÉiÉç) a rain-

causer of energy (uÉ×wÉÉ) and riches of light (±ÑqlÉÏ) in

every sagely person (MühuÉå) so as to enlighten even very

little things. In our psychological struggles to make our

sense-horses neigh triumphantly on clearing high

temptation-hurdles (aÉÉå-CÌ¹wÉÑ), be a paradigmatic war-

horse neighing with the zeal of victory (¢ülSSµÉÈ pÉÑuÉiÉç).

The words ‗lÉqÉÎxuÉlÉÈ‘ and ‗qÉlÉÑwÉÈ‘ are borrowed from

the previous mantra to supply the subject for the first

38

AmÉÈ= MüqÉÉï, ESMÇü (uÉæ.ÌlÉ. 2-1;1-12). ‗AÉmÉÉåqÉrÉÈ mÉëÉhÉÈ‘-NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç 6-5-4

39 Í¤É-ÌlÉuÉÉxÉaÉirÉÉåÈ


th Suktam


time in the mantra. The divinely inspired sadhakas

kindle the Inner Fire of devotion, enthusiasm and

perseverance and perform the uplifting activities

involving the control of Prana. The word ‗AmÉÈ‘ has two

meanings: activity and water. The subtle essence of

water transforms itself into Prana40 and therefore water

implies Prana. Combining these two meanings, ‗AmÉÈ

cÉÌ¢üUå‘ means that they are performing activities

involving Prana. With those enlivening activities, while

destroying the cloudy impediments, they achieve great

spiritual progress as well as the ability to stay forever in

the vast house of God‘s Presence. This is expressed by

the word ‗EÂ ¤ÉrÉÉrÉ‘, using the two meanings of the

verb-root ‗Í¤É-ÌlÉuÉÉxÉaÉirÉÉåÈ‘. For launching themselves

into the Presence of God (EÂ ¤ÉrÉÉrÉ), they, the sadhakas

did these activities of Prana.

The word ‗UÉåSxÉÏ‘ means ‗UÉåkÉxÉÏ ±ÉuÉÉmÉ×ÍjÉurÉÉæ, ÌuÉUÉåkÉlÉÉiÉç‘41.

It represents the two shores, Earth and Sky. So as to

house oneself in the Vast Abode of the High (the

Sahasrara Dharmakshetra, the abode of the Soul), he

has to lift the Prana-currents from the Earth-shore to the

Sky-shore and beyond. This achievement is indicated in

the words ‗UÉåSxÉÏ AiÉUlÉç‘.

40

NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç 6-5-2; ‗AÉmÉÉåqÉrÉÈ mÉëÉhÉÈ‘-NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç 6-5-4



th Suktam


Some suppose that the word ‗MühuÉå‘ refers to the

bard of this Suktam. To restrict the meaning to him is to

miss its application to any wise sagely person42. The Pri-

mordial Vibration in the form of Cosmic Light is not

only for a particular bard but for all such devout and

intelligent sadhakas.

The word ‗aÉÌuÉÌ¹wÉÑ‘ is split as ‗aÉÉå+CÌ¹wÉÑ‘ to mean

long sacrificial sessions undertaken by sense-cows:

‗aÉÉuÉÉå uÉÉ xÉi§ÉqÉÉxÉiÉÉzÉ×…¡ûÉxxÉiÉÏÈ zÉ×…¡ûÉÍhÉ lÉÉå eÉÉrÉliÉÉ CÌiÉ

MüÉqÉålÉ‘43. It is said that in bygone days, the species of

cows were hornless. Such hornless cows sat in a long

sacrificial session of one year duration with the express

wish of growing horns. Horns are protecting instru-

ments. ‗aÉÉuÉÈ‘ are senses44 which are vulnerable and

exposed often to dangerous and harmful temptations.

To establish firmly any good habit, effacing a nefarious

habit completely without any trace, at least twelve years

are mandatory. If anybody cuts off this duration with

overconfidence, that particular bad habit will pounce on

him with redoubled strength without his knowledge at

some weak moment . There is a method of equating one

year to one month while performing long sacrifices,

because life is limited to a mortal and he cannot afford

to lose the precious time. In that way, twelve months

will equal the required twelve year period for the

intended transformation to happen. In the description of

42

MühuÉÈ= qÉåkÉÉuÉÏ (uÉæ.ÌlÉ. 3-15)

43 iÉæÌ¨ÉUÏrÉxÉÇÌWûiÉÉ 7-5-1

44 aÉcNûÎliÉ ÌuÉwÉrÉÉlÉç mÉëÌiÉ CÌiÉ aÉÉuÉÈ CÎlSìrÉÉÍhÉ


th Suktam


this sacrifice called ‗aÉuÉÉqÉrÉlÉÇ‘, it is reported that some

‗cows‘ rose up from their position of penance well

before the stipulated time. Their wish was not fulfilled.

It means that those people who relax in their

disciplinary behaviour before the required period, will

naturally fall back into their old grooves of habits.

The word ‗CÌ¹‘ is derived from ‗CwÉ-AÉpÉÏ¤hrÉå‘ and

‗CwÉÑ-CcNûÉrÉÉÇ‘. ‗CÌ¹‘ is that disciplinary process which is

repeatedly undertaken with the express wish of finding

a way out of the prevailing uncongenial and

incompatible circumstances.

‗L¹rÉÉå Wû uÉæ lÉÉqÉ, iÉÉ C¹rÉ CirÉÉcÉ¤ÉiÉå mÉUÉå¤ÉåhÉ‘45: ‗CÌ¹‘ is

not simply a sacrificial rite but a way of research. Here

the intended research is undertaken by the senses which

have the rays of knowledge as their effective equip-

ment46. The research methods of senses include all

disciplinary yogas which make them invulnerable while

negotiating the worldly transactions.

Metre:: Brihati

9. xÉÇ xÉÏÿSxuÉ qÉýWûÉð AþÍxÉý zÉÉåcÉþxuÉ SåuÉýuÉÏiÉþqÉÈ |

ÌuÉ kÉÔýqÉqÉþalÉå AÂýwÉÇ ÍqÉþrÉåkrÉ xÉ×ýeÉ mÉëþzÉxiÉ SzÉïýiÉqÉç ||

xÉÇ, xÉÏSxuÉ, qÉWûÉlÉç, AÍxÉ, zÉÉåcÉxuÉ, SåuÉ-uÉÏiÉqÉÈ, ÌuÉ-kÉÔqÉÇ,

AalÉå, AÂwÉÇ, ÍqÉrÉåkrÉ, xÉ×eÉ, mÉë-zÉxiÉ, SzÉïiÉqÉç ||

45

iÉæÌ¨ÉUÏrÉoÉëÉ¼hÉÇ 3-12-2-1

46 aÉÉuÉÈ UzqÉrÉÈ- ÌlÉÂ£Çü 2-6


th Suktam


O Leader of creation (AalÉå!), You, who project and

direct various forms by changing the rates of vibration

(ÍqÉrÉåkrÉ!47), are very Great (qÉWûÉlÉç AÍxÉ), pervading

superbly and enlightening the different creative forces

in the work of creation (SåuÉuÉÏiÉqÉÈ48). Shine brightly

(zÉÉåcÉxuÉ) and grace this our life-ritual to make it

proceed along the Godward path by destroying all its

flaws and faults (xÉÇxÉÏSxuÉ49). O Praiseworthy One

(mÉëzÉxiÉ!), Unveil in us (ÌuÉ xÉ×eÉ) the unclouded

(ÌuÉkÉÔqÉÇ), bright and yet unstinging (AÂwÉÇ), visionworthy

(SzÉïiÉÇ) Divine Form (AÂwÉÇ50).

In the intelligent creative Cosmic Vibration that

was projected from the Cosmic Consciousness of God

were His first two expressions in the manifested

universe: Cosmic Light (Agni) and Cosmic Sound

(Aum). Matter is composed of units of light. In fact,

matter is all frozen light. All things that are being

displayed on the screen of creation are differentiated

currents of the Cosmic Light and the shadows of Maya.

In the Maya-engrossed creation also, the Cosmic Light

clearly shines but man has two blinding limitations: one

is due to his limited senses which breeds individual

47

QÒûÍqÉgÉç-mÉë¤ÉåmÉhÉå

48 ÌSuÉÑ-urÉuÉWûÉUå; uÉÏ-aÉÌiÉurÉÉmirÉÉÌSwÉÑ

49wÉSèsÉ×-ÌuÉzÉUhÉaÉirÉuÉxÉÉSlÉåwÉÑ

50 AÂwÉÍqÉÌiÉ ÃmÉlÉÉqÉ-uÉæ.ÌlÉ. 3-7


th Suktam


ignorance or Avidya; the other limitation is common to

all, called the universal delusion, Maya.

Even the light of the Sun, being a part of the

physical world of duality, is gross and hence obscures

the Greater Light of God.

ÌWûUhqÉrÉålÉ mÉÉ§ÉåhÉ xÉirÉxrÉÉÌmÉÌWûiÉÇ qÉÑZÉqÉç |

iÉ¨uÉÇ mÉÔwÉ³ÉmÉÉuÉ×hÉÑ xÉirÉkÉqÉÉïrÉ SØ¹rÉå ||51

The resplendent face of Truth, though displayed

without any sort of envelope, seems covered by the

powerful mayic blinding ‗light‘. Thus man‘s ritual of

life is beset with blinding defects which obliterate his

true perception and he is unable to apprehend the light

of God vibrating everywhere. Therefore the Seer prays

the Cosmic Light to station Itself in him firmly and

shine brilliantly (zÉÉåcÉxuÉ) to destroy these blinding

mayic and Avidya-creating devices (xÉÇxÉÏSxuÉ).

The Light of the Cosmic energy flowing out of the

Cosmic Consciousness of God is the life that informs

and enlightens the consciousness of all beings. It is the

Omnipresence of that Light of God that underpins the

Maya of a multitude of forms and their arresting

portrayals of individuality. That Light is the true one

because it is infinite and everlasting, while the whole

universe, the Sun, the Moon, the Lightning, the earthly

Fire, man and all sundry things only borrow from It

their temporary being. Therefore the Seer prays the

Cosmic Light Itself to sit inside us to uncover and

unveil the Divine Light in us. That Divine Light, which

can be seen by the meditating yogis at the midpoint 51

DzÉÉuÉÉxrÉÉåmÉÌlÉwÉiÉç-15


th Suktam


between the eyebrows, is qualified as ‗AÂwÉÇ‘—

extremely refulgent but not afflicting to the eyes (ÂwÉ,

ËUwÉ-ÌWÇûxÉÉrÉÉÇ); ‗ÌuÉkÉÔqÉÇ‘-without any smoke screening its

form; and ‗SzÉïiÉÇ‘—visionworthy, blessing the faculty of

sight.

Metre:: Satobrihati

10. rÉÇ iuÉÉÿ SåýuÉÉxÉÉåý qÉlÉþuÉå SýkÉÑËUýWû rÉÎeÉþ¸Ç WûurÉuÉÉWûlÉ |

rÉÇ MühuÉÉåý qÉåkrÉÉÿÌiÉÍjÉkÉïlÉýxmÉ×iÉÇý rÉÇ uÉ×wÉÉý rÉqÉÑþmÉxiÉÑýiÉÈ ||

rÉÇ, iuÉÉ, SåuÉÉxÉÈ, qÉlÉuÉå, SkÉÑÈ, CWû, rÉÎeÉ¸Ç, WûurÉ-uÉÉWûlÉ, rÉÇ,

MühuÉÈ, qÉåkrÉ-AÌiÉÍjÉÈ, kÉlÉ-xmÉ×iÉÇ, rÉÇ, uÉ×wÉÉ, rÉÇ, EmÉ-xiÉÑiÉÈ ||

Metre:: Brihati

11. rÉqÉýÎalÉÇ qÉåkrÉÉÿÌiÉÍjÉýÈ MühuÉþ DýkÉ GýiÉÉSÍkÉþ |

iÉxrÉý mÉëåwÉÉåÿ SÏÌSrÉÑýxiÉÍqÉýqÉÉ GcÉýxiÉqÉýÎalÉÇ uÉþkÉïrÉÉqÉÍxÉ ||

rÉÇ, AÎalÉÇ, qÉåkrÉ-AÌiÉÍjÉÈ, MühuÉÈ, DkÉå, GiÉÉiÉç, AÍkÉ, iÉxrÉ, mÉë,

CwÉÈ, SÏÌSrÉÑÈ, iÉÇ, CqÉÉÈ, GcÉÈ, iÉÇ, AÎalÉÇ, uÉkÉïrÉÉqÉÍxÉ ||

O Leader of Creation, fetching us desirable divine

qualities and carrying the oblations of all our sundry

activities to God as our humble offerings (WûurÉuÉÉWûlÉ!),

You, the most friendly and the most adorable (rÉÎeÉ¸Ç

iuÉÉ), whom the beaming souls (SåuÉÉxÉÈ) ensconce here


th Suktam


(CWû SkÉÑÈ) for the sake of the man with an understanding

mind (qÉlÉuÉå); You, the one pleased with the wealth of

wisdom (kÉlÉxmÉ×iÉÇ), whom the intelligent man who

serves the Holy Silent Guest, God, in the parlour of his

heart (rÉÇ qÉåkrÉÉÌiÉÍjÉÈ MühuÉÈ), establishes on the Inner

Altar; You, whom the man who showers joy and

wisdom on others (rÉÇ uÉ×wÉÉ) installs in himself; You,

whom the evolving sadhaka approaching You with

praises (rÉÇ EmÉxiÉÑiÉÈ) lodges in his whole being; You, the

Cosmic Fire (AÎalÉÇ), whom the all-adorable guest-like

wise man (rÉÇ qÉåkrÉÉÌiÉÍjÉÈ MüluÉÈ) enkindles (AÍkÉ DkÉå)

with a divine outlook flowing direct from the Divine

Law (GiÉÉiÉç) – are brightly glowing. That Cosmic Fire‘s

heavenward leaping flames (iÉxrÉ mÉë CwÉÈ) are sparkling

refulgently (SÏÌSrÉÑÈ). Him (iÉÇ) these mantras (CqÉÉ GcÉÈ)

are reinforcing into a burgeoning illumination

(uÉkÉïrÉÉqÉÍxÉ).

The word ‗qÉlÉuÉå‘ is used to symbolize in general the

man, the possessor of the thinking principle. The word

‗Manu‘ comes from ‗manas‘, the mind, the instrument

from which sentient human consciousness derives. The

mind works through four channels: it activates the

organs of actions by the will at the command of

intellect; it gets excited when it comes into contact with


th Suktam


the objects of the senses; it then gathers sensory

impressions; and because of all these, it falls into

delusion easily and believes that all phenomena are

real. These activities are the cause of human

consciousness.

Mind plays a pivotal role in the descension of

consciousness and life into embodiment. Manu is the

patriarch of the human race and possesses all

knowledge about the mind and its role in creating the

human consciousness. To uplift the descended consci-

ousness back to the Divine level, we have to have the

necessary fervour and zeal, for the sake of which our

inner astral forces (SåuÉÉxÉÈ52) keep and nurture the

Cosmic Fire in us. The word ‗SåuÉÉxÉÈ‘ is an abnormal

usage for ‗SåuÉÉÈ‘; but there is a utility: ‗AÉxÉ-EmÉuÉåzÉlÉå‘(to

rest, remain, abide) is added to give the total meaning

‗the forces abiding in the body to transact all bodily

functions efficiently‘. The word ‗SåuÉÉxÉÈ‘ can be

normalized by the Panineeya sutram ‗AÉ‹xÉåUxÉÑMçü‘53 but

the above meaning is lost.

Cosmic Energy pervading in the universe is the

source of Prana that becomes manifest in the astral

body through the instrumentality of the mind. The Soul

Fire that is ignited in us by the inner astral forces

inspires and reverses the sensory outflows. It not only

stems the descension of consciousness, but makes it

ascend back to the Divine level. The inner forces make

52

ÌSuÉÑ-urÉuÉWûÉUå

53 A¹ÉkrÉÉrÉÏ 7-1-50


th Suktam


us throw out all our passions and earthly pleasures into

the Wisdom Fire as offerings and oblations. In its

blessed light, it encourages us to burn all shadows and

fears of our imagination.

This inner Cosmic Fire will be pleased with the

spiritual wealth of divine Devotion (‗kÉlÉxmÉ×iÉÇ‘). The Fire

of Devotion is essential to honour the Silent Guest,

God, waiting indefinitely for ages together, in our

temple of consciousness. God, the embodiment of

Wisdom (‗MühuÉÈ‘), is our Holy Guest (qÉåkrÉ+AÌiÉÍjÉÈ‘)

waiting in the temporary parlour of our life, and we

should never forget and neglect to receive Him in our

inner heart‘s temple. When we receive Him, he will set

alight in us the radiant lamp of wisdom which banishes

the darkness of ignorance once for all. The Light of

Wisdom that is lighted in us by God keeps us always

alert and prevents us from going on ego-detours and get

entangled in sense-nets.

Mind is the creator of everything. It is thus ‗uÉ×wÉÉ‘, the

representative of the Cosmic Vibratory Fire, producing

everything by changing the rates of vibration. It binds

us like animals by rousing desires for all phenomena;

and then also produces towards those venom-like sense-

objects, hatred, thus stemming from those bondages.

Training the mind to produce only soul qualities of

peace, bliss and wisdom, is implied here in this mantra

in labelling it ‗uÉ×wÉÉ‘. Mind, when it approaches the Inner

Fire with folded hands and praise-charged words, will

be capable of lifting our consciousness up again to the

liberating level.


th Suktam


The fire of Inspiration slumbering beneath the thick

silken quilt of words of this hymn is roused and

intensified (CqÉÉ GcÉÈ uÉkÉïrÉÉqÉÍxÉ) by the holy learned

man who roams in the world and comes to us in the

form of a holy guest to enlighten us by the presence of

Divinity in him and to make us fit instruments to

receive the long-awaiting Silent Guest in our inner

sanctum. He enkindles in us the fire of devotion, the

bright leaping flames of which issue directly from the

Divine Order, and illuminate all the dark corners of our

minds with the light of God‘s Omnipresence, thus

preparing our minds ready to liberate us.

Metre:: Satobrihati

12. UÉýrÉxmÉÔÿÍkÉï xuÉkÉÉýuÉÉåÅÎxiÉý ÌWû iÉåÅalÉåÿ SåýuÉåwuÉÉmrÉÿqÉç |

iuÉÇ uÉÉeÉþxrÉý ´ÉÑirÉþxrÉ UÉeÉÍxÉý xÉ lÉÉåÿ qÉ×Vû qÉýWûÉð AþÍxÉ ||

UÉrÉÈ, mÉÔÍkÉï, xuÉkÉÉ-uÉÈ, AÎxiÉ, ÌWû, iÉå, AalÉå, SåuÉåwÉÑ, AÉmrÉÇ, iuÉÇ,

uÉÉeÉxrÉ, ´ÉÑirÉxrÉ, UÉeÉÍxÉ, xÉÈ, lÉÈ,qÉ×Vû, qÉWûÉlÉç, AÍxÉ ||

O Self-nurturing Fire of Prana (AalÉå! xuÉkÉÉuÉÈ!), You

have indeed extensive kinship (AÎxiÉ ÌWû iÉå AÉmrÉÇ)

amongst the playful and world-transacting senses

(SåuÉåwÉÑ54). [Influence them to give up their misery-

producing playfulness and] fill us with the vibratory

riches of Cosmic Sound (UÉrÉÈ mÉÔÍkÉï). You brighten the

54

ÌSuÉÑ-¢üÏQûÉrÉÉÇ, urÉuÉWûÉUå


th Suktam


ear-filling, ear-gladdening (´ÉÑirÉxrÉ) and heart-

nourishing Cosmic Sound (uÉÉeÉxrÉ), and become further

refulgent (UÉeÉÍxÉ). Such You (xÉÈ), O Fiery Prana, are

very great (qÉWûÉlÉç AÍxÉ). Make us ever happy (lÉÈ qÉ×Vû)

[with the ever reverberating Aum].

The Pranagni inside the body is directly nourished

by the Mahaprana (Cosmic Energy) outside and hence

it is addressed as ‗xuÉkÉÉuÉÈ‘—self-nourishing, self-

supporting one. The senses are all dependent on Prana

for their very survival. If Prana goes out, all senses

become senseless and extinct. When the senses realized

this their utter dependence on Prana, they all gave up

their titles of honour to Prana: ‗Vak‘ has the title

‗uÉÍxÉ¸É‘—that which makes the abode of the senses the

most habitable of all; ‗Eye‘ has the title ‗mÉëÌiÉ¸É‘ as it

makes the incumbent to have a firm base; ‗Ear‘ has the

title ‗xÉÇmÉiÉç‘ as with the knowledge acquired through it,

it makes the lord of the senses prosperous; ‗Mind‘ has

the title ‗AÉrÉiÉlÉÇ‘ as it is the shelter of all senses. All

these titles they have rendered to Prana with a spirit of

surrender55. Prana is the eldest of all (‗erÉå¸È‘), because

it comes into the body first, before all senses are

formed; it is the most important and best of all

55

oÉ×WûSÉUhrÉMüÉåmÉÌlÉwÉiÉç 6-1; NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç 5-1


th Suktam


(‗´Éå¸È‘), because if it puts but one step out, all senses

become restless as if completely lost.

LMÇü mÉÉSÇ lÉÉåÎiZÉSÌiÉ xÉÍsÉsÉÉ®ÇxÉ EŠUlÉç |

rÉS…¡û xÉ iÉqÉÑÎiZÉSå³ÉæuÉÉ± lÉ µÉÈ |

xrÉÉ³É UÉ§ÉÏ lÉÉWûÈ xrÉÉ³É urÉÑcNåûiÉç MüSÉcÉlÉ ||56

The Prana, as one projected by Paramatma, protects the

transactions of the body with one part of it. It is called

‗WÇûxÉ‘ as the sounds of ‗Wû‘ and ‗xÉ‘ are heard while one

breathes. When the breath is going out, this ‗swan‘

plants its one foot firmly inside. If that foot is also

raised up, man dies.

Thus the extreme kinship between the senses and

Pranagni is an established fact. The Seer therefore

exclaims with ecstasy: ‗qÉWûÉlÉç AÍxÉ‘—Indeed, You are

Great. Because Pranagni has such a great influence on

senses, the Seer is praying the Pranagni to influence

them to give up their playfulness—their indulgences

and their energy-dissipating activities and thus enable

us all to be filled with the Cosmic Vibration. The

Pranagni casts its influence on the senses in the

following way: when the sadhaka directs his Prana

along the spinal axis upwards, and Apana downwards,

thus neutralizing their motions, the spinal column

becomes a veritable magnet. It then attracts back all the

Prana currents that are going out through the senses. It

is in this way that the Prana influences the senses to

56

AjÉuÉïuÉåSxÉÇÌWûiÉÉ 11-4-21


th Suktam


cooperate with the sadhaka by giving up their undue

indulgences.

Pranagni as it courses up the subtle spinal centers,

the chakras or lotuses, one by one, it brightens them and

the vibrations of the five tattwas also, so that the ear-

gladdening and heart-nourishing (´ÉÑirÉxrÉ uÉÉeÉxrÉ) Aum

Sound is flashed into our being to reverberate

continuously.

Metre:: Uparistadbrihati

Devata:: Yupa or the Fire latent in the sacrificial

post, Yupa

13. FýkuÉï Fý wÉÑ hÉþ FýiÉrÉåý ÌiÉ¸Éÿ SåýuÉÉå lÉ xÉþÌuÉýiÉÉ |

FýkuÉÉåï uÉÉeÉþxrÉý xÉÌlÉþiÉÉý rÉSýÎgeÉÍpÉþuÉÉýïbÉÎ°þÌuÉýïÀûrÉÉÿqÉWåû ||

FkuÉïÈ, FÇ, xÉÑ, lÉÈ, FiÉrÉå, ÌiÉ¸, SåuÉÈ, lÉ, xÉÌuÉiÉÉ, FkuÉïÈ,

uÉÉeÉxrÉ, xÉÌlÉiÉÉ, rÉiÉç, AÎgeÉ-ÍpÉÈ, uÉÉbÉiÉç-ÍpÉÈ, ÌuÉ-ÀûrÉÉqÉWåû ||

Like the Heaven-stationed towering, stimulating,

creative, refulgent and joyous Sun (SåuÉÉå lÉ xÉÌuÉiÉÉ), stay

firmly aloft (FkuÉï F xÉÑ ÌiÉ¸), O Unrevealed Fire!

[reclining latently in our altar-post of spinal column],

for enlightening and protecting us (lÉÈ FiÉrÉå). As we

distinctly and severally invoke You (ÌuÉÀûrÉÉqÉWåû) along

with the revealing, intelligent, radiating forces of our


th Suktam


life-ritual (rÉiÉç AÎgeÉÍpÉÈ uÉÉbÉÎ°È57), stay tall and be in the

exalted state (FkuÉïÈ) to distribute to us the superior

food of Your Cosmic Brilliance and Energy (uÉÉeÉxrÉ

xÉÌlÉiÉÉ).

Yupastambha, the tall sacrificial post, the latent

Fire in which burns to ashes the animal-instincts of lust,

wrath, greed, delusion, pride and envy tied to it, is the

symbol of towering spinal column in which the

Pranagni is circulating unaware to lift us up to the High

Heavens of Cosmic Consciousness. The word ‗Yupa‘ is

derived from ‗rÉÑmÉ, ÂmÉ, sÉÑmÉ-ÌuÉqÉÉåWûlÉå‘. Always reminding

us of the stupendously tall colossal stature of the

formidable delusion, the sacrificial post stands high to

stimulate us to do away with the looming darkness

created by the leviathanic delusion so that the Heaven-

stationed Sun of Cosmic Consciousness could be

perceived in all His Pristine Brilliance. The shadow of

delusion becomes the shortest when the Sun of Con-

sciousness is at the zenith. The Seer therefore requests

the Pranagni latently circulating in the spinal axis to

stay at the zenith of cerebrum like the Sun to minimize,

nay, exterminate the dark shadow of delusion, Maya.

With inner radiances and intelligences (AÎgeÉÍpÉÈ

uÉÉbÉÎ°È) mustered up, we have to call on this inner Fire

of Prana to stay tall in the cerebral chakra so that He

gives us His bounty of energy and brilliance. This

57

AgeÉÔ-urÉÌ£ü qÉë¤ÉhÉ MüÉÎliÉ aÉÌiÉwÉÑ; uÉÉbÉÌSÌiÉ qÉåkÉÉÌuÉlÉÉqÉ, GÎiuÉXçlÉÉqÉ-uÉæ.ÌlÉ. 3-15; 3-18


th Suktam


would strengthen us to fight our threefold battle of life

to its natural conclusion of union with the Spirit.

The word ‗uÉÉeÉxrÉ‘ is placed in between ‗FkuÉïÈ‘ and

‗xÉÌlÉiÉÉ‘ thus giving rise to two expressions ‗uÉÉeÉxrÉ

FkuÉïÈ‘ and ‗uÉÉeÉxrÉ xÉÌlÉiÉÉ‘. The Inner Fire of Prana is to

stand high as the commander on the front of the inner

spiritual and psychological battles (uÉÉeÉxrÉ58 FkuÉïÈ); this

Fire must sustain us by giving us His rare food of

radiance (uÉÉeÉxrÉ xÉÌlÉiÉÉ) so that we come out in flying

colours in this prestigious war of regaining the Paradise

of Bliss that has been lost due to our staying too long in

the dark shadow of delusion.

Metre:: Satobrihati

14. FýkuÉÉåï lÉÈ mÉÉý½ÇWûþxÉÉåý ÌlÉ MåüýiÉÑlÉÉý ÌuÉµÉÇý xÉqÉýÌ§ÉhÉÇÿ SWû |

M×üýkÉÏ lÉþ FýkuÉÉïgcÉýUjÉÉÿrÉ eÉÏýuÉxÉåÿ ÌuÉýSÉ SåýuÉåwÉÑþ lÉÉåý SÒuÉþÈ ||

FkuÉïÈ, lÉÈ, mÉÉÌWû, AÇWûxÉÈ, ÌlÉ, MåüiÉÑlÉÉ, ÌuÉµÉÇ, xÉÇ, AÌ§ÉhÉÇ, SWû,

M×üÍkÉ, lÉÈ, FkuÉÉïlÉç, cÉUjÉÉrÉ, eÉÏuÉxÉå, ÌuÉSÉÈ, SåuÉåwÉÑ, lÉÈ, SÒuÉÈ ||

[O Leaping Wisdom-tongued Fire hidden in the lofty

Yupa-like spine], Stay tall (FkuÉïÈ) and protect us (lÉÈû

ÌlÉmÉÉÌWû) from the cudgelling sin of ignorance (AÇWûxÉÈ)

58

uÉÉeÉ CÌiÉ xÉÇaÉëÉqÉlÉÉqÉ (uÉæ.ÌlÉ. 2-17)


th Suktam


with Your wisdom (MåüiÉÑlÉÉ59) and burn all cruel bad

habits and passions eating into our hearts (ÌuÉµÉÇ AÌ§ÉhÉÇ

xÉÇ SWû). Make us elevated (FkuÉÉïlÉç lÉÈ M×üÍkÉ) for living a

lively firm-footed life (cÉUjÉÉrÉ eÉÏuÉxÉå). Make our ardent

offerings and services (lÉÈ SÒuÉÈ) reach the divine forces

dwelling in the high regions (SåuÉåwÉÑ ÌuÉSÉÈ) that our fickle

sense-organs be stimulated by Your ever upgoing

movements to behave always in an exalted way.

For living a lively and active firm-footed

progressive life (‗cÉUjÉÉrÉ eÉÏuÉxÉå‘), it is necessary for any

one to get rid of all errors of judgment. Errors of

judgment, otherwise called sins, make one indulge in

the momentary charm of amoral and evil activities that

ultimately lead one to suffer and die. Error is committed

because of ignorance. And ignorance is due to delusion,

a distortion of reality mistaking pain as pleasure,

unclean as clean, impermanent as permanent etc. This

distortion of reality makes man to respond contrary to

Nature‘s laws and principles of righteousness which are

guidelines to permanent happiness. These universal

laws are relentlessly exacting. Every action breeds

necessarily a reaction. The reaction is manifested

sooner or later for good or ill. Also, every action leaves

a vestige in the subconscious mind. That vestige

induces man to repeat that action until it is precipitated

into a formidable, automatically carried out habit. Thus

59

MåüiÉÑ CÌiÉ MüqÉïlÉÉqÉ, mÉë¥ÉÉlÉÉqÉ cÉ-uÉæ.ÌlÉ. 2-1; 3-9


th Suktam


errors of judgment or sins act like poison-injecting

adders. The poison thus injected is but a slowly and

surely spreading cancer that in time devours the very

being. Therefore these errors, precipitating as octopus-

habits, are called as ‗AÌ§É‘ derived from the verb-root

‗AS-pÉ¤ÉhÉå‘. The word ‗AÌ§É‘ has also the connotation of

‗irrespective of time‘, ‗Ì§É‘ being a representative of the

three divisions of time. Habits that devour on us like

predatory animals do not care to stop till the conducive

time comes to them. Irrespective of time, they prey on

us relentlessly. A bad habit is like an evilly taught

parrot. As such a parrot repeats evil words against one‘s

will any moment, anywhere and brings humiliation and

shame, so does a bad habit coercively make one

perform evil and bring shame on him.

One should direct his Fire of Prana to cauterize these

evilly-taught impudent parrot-like bad habits that eat,

acid-like, into our hearts. This Divine Fire in us dispels

forever the darkness of human delusion. As enkindled

flames convert firewood to ashes, so does the Fire of

Wisdom consume to ashes all karma, bad as well as

good. When the true Inner Fire Rite is performed in

yoga meditation, one becomes attuned to the Devas, the

shining astral forces, the Cosmic Agents instrumental in

governing the world. To those in harmony with the

exacting laws of Nature, the Devas respond favourably.

The Pranagni makes the ardent offerings of our spiritual

activities reach them: this means that they respond to us

propitiously, which attunement elevates one‘s

consciousness, avoids fructification of evil karma,


th Suktam


lessens misfortune and enhances the liberating effects

of good actions.

Man and his astral guides in higher realms by mutual

contact can reap great good. Ultimately this communion

leads man into harmony with the Spirit and then into

unity with It.

Metre::Brihati

Devata::Agni

15. mÉÉýÌWû lÉÉåÿ AalÉå Uý¤ÉxÉþÈ mÉÉýÌWû kÉÔýiÉåïUUÉÿuhÉÈ |

mÉÉýÌWû UÏwÉþiÉ EýiÉ uÉÉý ÎeÉbÉÉÇÿxÉiÉÉåý oÉ×Wûþ°ÉlÉÉåý rÉÌuÉþwœ ||

mÉÉÌWû, lÉÈ, AalÉå, U¤ÉxÉÈ, mÉÉÌWû, kÉÔiÉåïÈ, AUÉuhÉÈ, mÉÉÌWû, ËUwÉiÉÈ, EiÉ,

uÉÉ, ÎeÉbÉÉÇxÉiÉÈ, oÉ×WûiÉç-pÉÉlÉÉå, rÉÌuÉwœ ||

O Ever-youthful (rÉÌuÉwœ!) Great-rayed (oÉ×Wû°ÉlÉÉå!)

Fire of Prana (AalÉå!), Protect us (lÉÈ mÉÉÌWû) from the

covert attackers of evil habits sucking our very

lifeblood (U¤ÉxÉÈ60). Safeguard us (mÉÉÌWû) from the

malicious deceivers (kÉÔiÉåïÈ61) and impassable

obstructions of moods and passions beguiling us of

Your ever-flowing bounty (AUÉuhÉÈ62). Also (EiÉ uÉÉ)

60

U¤ÉÈ UÍ¤ÉiÉurÉqÉxqÉÉiÉç, UWûÍxÉ ¤ÉhÉÉåÌiÉ uÉÉ, UÉ§ÉÉæ lÉ¤ÉiÉ CÌiÉ uÉÉ-ÌlÉÂ£Çü 4-18 ; U¤É-mÉÉsÉlÉå;

¤ÉhÉÑ-ÌWÇûxÉÉrÉÉqÉç, hÉ¤É-aÉiÉÉæ

61 kÉÑuÉÏï-ÌWÇûxÉÉjÉïÈ

62 UÉ-SÉlÉå


th Suktam


defend us from all vicious and violent (UÏwÉiÉÈ63),

ferocious and murderous internal and external enemies

(ÎeÉbÉÉÇxÉiÉÈ).

The words ‗U¤ÉÈ‘, ‗kÉÔiÉïÈ‘ and ‗AUÉuÉÉ‘ not only

denote devils, deceivers and mean fellows unwilling to

give or share with, but also their symbolic psycho-

logical counterparts of predatory habits, wild passions,

negative thoughts, cheating temptations etc. ‗U¤ÉÈ‘

represents that from which we have to protect ourselves

at all costs; ‗kÉÔiÉïÈ‘ represents that which injures us by

betraying; ‗AUÉuÉÉ‘ is one who is not only mean but also

one who hinders that which is due to us.

Stalking in the darkness of our ignorance, the ghosts

(see footnote 60) of bad habits, like treacherous bacteria,

attack us stealthily without our knowledge and destroy

us utterly. It is our bounden duty to protect ourselves

against such clandestine incursions. Bad habits are like

octopuses. They have many tentacles to hold. If one

tentacle is loosened, there are still many others to grip

and grab. And once they enwrap us, those nefarious

habits feed on us and ultimately annihilate us. Drink,

dope and sex will give one the false notion that he is

having a good time while they are actually eating his

body and mind and stifling the soul.

‗kÉÔiÉïÈ‘ is a cunning cheat and a crafty rogue. He first

makes us believe him by being very sincere,

63

ËUwÉ-ÌWÇûxÉÉrÉÉqÉç


th Suktam


straightforward and obedient. And when we are inalert,

he cracks on us craftily unawares and relieves us of our

precious belongings. ‗AUÉuÉÉ‘ is one who stands like a

wall in the way of what is being given to us. Passions

and moods deceive us and make us lose what is most

certainly ours and which should normally flow to us.

The tendencies coming to us by way of prenatal and

postnatal habits are the most hurting and devastating.

Our negative thoughts describing our incapability to

change ourselves to good are the real culprits standing

in our way of progress. When one is trying to

concentrate or to meditate, sensations and thoughts

arising from them, and thoughts associated with them,

waking like spectres from the past waylay like bandits

and loot all his well-wrought efforts to concentrate.

Procrastination is another negative trait which fosters

more bad habits until the will is made a prisoner.

Temptations, passions of anger and lust, and negative

thoughts eat into our being more murderously than mur-

derers. Murderers kill at one stroke of the knife. But

these passions slowly bleed us to death, causing

continuous misery. When we yield to deluding

temptations like wrath, we are making an altar to the

devil of misery in our heart. Bad habits almost paralyze

the will. The victim becomes despondent. The

parasitical senses apparently offer one solace and

sympathy and yet continually practise deception.

It is through meditation one can set the stage for

important mind-altering and habit-changing brain

transformations. And meditation results from the habit

of concentration, which comes to us through

performing Pranayama, the control of Prana. The Seer

in this mantra prays the Fire of Prana to grant him the


th Suktam


warmth of meditation thereby protecting him from all

marauding thoughts and devilish distractions.

Pranayama, directing of the Pranagni, allows us to with-

draw the mind from sensory objects by self-control, and

then scientifically to disconnect the mind and intellect

from the senses by withdrawing the life force from the

five sense-ducts. Life force withdrawn from the senses

becomes concentrated into a steady inner light in which

the Oversoul and Its Cosmic Light are revealed. This is

the true Fire Rite, in which all past and present desires

are fuel consumed by love for God. The sadhaka stands

protected from all diabolical and deluding forces by

Pranagni when its flames rise up to sacrifice all human

madness.

Metre::Satobrihati

16. bÉýlÉåuÉý ÌuÉwuÉýÎauÉ eÉý½UÉÿuhÉýxiÉmÉÑþeÉïqpÉý rÉÉå AþxqÉýkÉëÑMçü |

rÉÉå qÉirÉïýÈ ÍzÉzÉÏÿiÉåý AirÉý£ÑüÍpÉýqÉÉï lÉýÈ xÉ ËUýmÉÑUÏÿzÉiÉ ||

bÉlÉÉ-CuÉ, ÌuÉwuÉMçü, ÌuÉ, eÉÌWû, AUÉuhÉÈ, iÉmÉÑÈ-eÉqpÉ, rÉÈ, AxqÉ-

kÉëÑMçü, rÉÈ, qÉirÉïÈ, ÍzÉzÉÏiÉå, AÌiÉ, A£Ñü-ÍpÉÈ, qÉÉ, lÉÈ, xÉÈ, ËUmÉÑÈ,

DzÉiÉ ||

O flame-jawed Fire of Prana, incinerating and

consuming evil on all fronts (iÉmÉÑeÉïqpÉ!64), Lashing on all

sides (ÌuÉwuÉMçü) club-like (bÉlÉÉ CuÉ), batter and pound

64

iÉmÉ-SÉWåû; eÉqpÉÈ=jaw, eÉÍpÉ-lÉÉzÉlÉå


th Suktam


(ÌuÉeÉÌWû) him, the unbounteous mean fellow unwilling to

give and obstructing that which is naturally flowing to

us (AUÉuhÉÈ), who is a vicious schemer against us (rÉÈ

AxqÉkÉëÑMçü65). Make him, that gross material-minded

mortal foe (qÉirÉïÈ ËUmÉÑÈ), who (rÉÈ) with his dark-

intentioned extremely abrasive instruments of foul

enticements (AÌiÉ A£ÑüÍpÉÈ66) tries to reduce us into

skinny, emaciated habit-addicts (ÍzÉzÉÏiÉå67), fail, fall

through and founder utterly to subjugate, rule and hold

sway over us (qÉÉ lÉÈ DzÉiÉ).

God made this a plentiful and bountiful universe to

provide for all of His categories of children. One has to

be faithful in the use of the cosmic gifts of life, sharing

them, and succouring others to receive their rightful

quota from the universal wealth. If instead of sharing

and helping others to receive their natural due, one

hinders and beguiles others in inheriting or earning their

quota, he is called not only as an ungenerous person but

a mean obstructor (AUÉuÉÉ). When sadhakas become

highly advanced and when the final liberation is at

hand, then Maya plays the role of ‗AUÉuÉÉ‘, the vile and

mean hinderer. Goutama Buddha was confronted by

65

SìÓÌWû-ÎeÉbÉÉÇxÉÉrÉÉqÉç

66 A£ÑüÈ=UÉÌ§ÉÈ(uÉæ.ÌlÉ. 1-7); AÉrÉÑkÉÇ : AgeÉÎliÉ qÉ×irÉÑÇ lÉrÉÎliÉ rÉæÈ iÉæÈ AÉrÉÑkÉæÈ A£ÑüÍpÉÈ; AgeÉÔ-

urÉÌ£üqÉë¤ÉhÉMüÉÎliÉaÉÌiÉwÉÑ

67 zÉÉå-iÉlÉÔMüUhÉå


th Suktam


Mara, who appeared to him in the shape of dancing

damsels, tempting him to forgo and forsake his divine

bliss for sensual enjoyment and comfort for his

penance-emaciated body. Sage Viswamitra was tempt-

ed four times by such ungenerous frustrators—first he

fell a victim to his rivalry with Sage Vasishtha. He took

the case of Trishanku who was intending to go to

Heaven with his human frame itself. He spent the

power of his penance to send him to Heaven. Second,

he fell again to his anger when his own sons opposed to

accept Sunasshepa as their eldest brother. He cursed his

own sons to vindicate his supremacy. For the third time,

he fell a victim to lust. Menaka came and he was

squarely conquered. He was under her sway for ten

thousand long years. Fourthly, he fell to wrath. Rambha

the divine damsel came to tempt him and he was

exasperated at her very sight and cursed her. Thus again

he made his coffers of penance empty. At last after

passing through all these tests, he learned to be wise

and attained Brahmarshihood. Such temptations are the

real mean hamperers temporarily masking God‘s

bounty. Foul enticements include theft, adultery, killing

of a sage, abortion, drink, habitual addiction to

wickedness, leveling false accusation of heinous crime

etc. All of them stand in our way to liberation like tall,

steep, impassable mountains obstructing what is our

heritage. All of these emaciate us after making us their

bounden slaves. They subjugate us and rule over our

senses, mind and intelligence.

To get over these, Pranagni stands as our saviour.

When vitality is low, which implies, when the Fire of

Prana in the body is feebly burning, i.e., when the Prana

in the body is not functioning properly, the body


th Suktam


becomes vulnerable and is open to all kinds of dis-

orders. Pranagni will perform efficiently when kept

replenished and kindled with right mental attitude, and

recharged with exercise and fresh air. The stimulation

and electrification of tissues, cells, and blood with fresh

Prana-laden oxygen, helps to immunize them against

disease. Strengthened thus, the Fire of Prana burns

brightly and makes the sadhaka strong enough to fight

sensory temptations, desires and habits. When the Fire

of Prana is brilliantly blazing, man gets away from the

superficial flux of the alternates of this world of

relativity and craves to get his consciousness liberated

from the dualities and concentrate on the ocean-bosom

of changelessness. Prana is the primal, direct, subtle

link between matter and Spirit. It is the power lodged

between Soul and matter for the purpose of expressing

the Soul‘s supremacy and moving the inert matter with

its vitality. With Prana blazing brightly, King Soul and

his discriminative faculties start ruling with all the

might to decapitate all the rebels of ego, fear, anger,

lust, greed, attachment, pride, desires, temptations,

habits, so that they will not be able to scheme against

the rightful King.

When the King Soul reigns supreme in the bright

light of the Fire of Prana, no unbounteous preventer can

stand in the way of our getting freely all the cosmic

gifts of Life, Peace and Bliss.

Metre::Brihati

17. AýÎalÉuÉïþulÉå xÉÑýuÉÏrÉïþqÉýÎalÉÈ MühuÉÉÿrÉý xÉÉæpÉþaÉqÉç |

AýÎalÉÈ mÉëÉuÉÿÎlqÉý§ÉÉåiÉ qÉåkrÉÉÿÌiÉÍjÉqÉýÎalÉÈ xÉÉýiÉÉ EþmÉxiÉÑýiÉqÉç ||


th Suktam


AÎalÉÈû, uÉulÉå, xÉÑ-uÉÏrÉïÇ, AÎalÉÈ, MühuÉÉrÉ, xÉÉæpÉaÉÇ, AÎalÉÈ, mÉë,

AÉuÉiÉç, ÍqÉ§ÉÉ, EiÉ, qÉåkrÉ-AÌiÉÍjÉÇ, AÎalÉÈ, xÉÉiÉÉæ, EmÉ-xiÉÑiÉqÉç ||

The Pranagni (AÎalÉÈ) is solicited (uÉulÉå68) for

bestowing on all of us great vigour and strength

(xÉÑuÉÏrÉïÇ). The Fire of Life Force (AÎalÉÈ) is beseeched to

give happiness and prosperity (xÉÉæpÉaÉÇ) to the man of

wisdom (MühuÉÉrÉ). The vital Fire (AÎalÉÈ) has greatly

enlightened (mÉëÉuÉiÉç69) our friends and (EiÉ) He

considerably gives him share70 of vitality who is blessed

with the guests of sacred perceptions (qÉåkrÉÉÌiÉÍjÉÇ). This

brilliant Prana (AÎalÉÈ) who is so near is greatly praised

(EmÉ-xiÉÑiÉÇ) by all in their bounteous activities and in all

their battles of life (xÉÉiÉÉæ).

To say that the word ‗MühuÉÉrÉ‘ refers to the Seer of

this mantra is not at all proper. If the Seer himself

desires to have prosperity, he would have written it

directly rather than as requesting for a third person. As

such, this word refers to anyone who is wise and

intelligent. Any large-hearted Rishi requests for the

Soul-bliss and spiritual development for all wise peo-

ple. And that meaning only is the proper one.

68

uÉlÉÑ-rÉÉcÉlÉå

69 AuÉ-SÏmiÉÉæ

70 AuÉ-pÉÉaÉå


th Suktam


The mantra also refers to the Fire of Prana as

safeguarding and enlightening all the friends of the

sadhaka. But pray, who are these friends? Friends are

deemed to be friends if they protect us from impending

destruction71; they must be them who drench us in a

stream of cool and peaceful happiness. Those which

drench us with the blissful coolness of friendship (see

f.n.71) and safeguard us from total destruction are our

good habits. Those friends throw away (see f.n. 71) the

devastating bad habits after displacing them with many

a spiritually elevating good habit; and these spiritually

good habits are made brighter by the fire of life Force.

The word ‗qÉåkrÉ AÌiÉÍjÉÈ‘ means a sacred guest. As

this word is used beside the word ‗ÍqÉ§É‘, they are those

spiritual perceptions which are stimulated by the

friendly good habits. ‗AÌiÉÍjÉÈ72‘ is the peripatetic who

comes to the houses of householders for food or for

taking rest; any sadhaka is supposed to treat a guest as

God Himself (see f.n.72). Therefore we translated

‗qÉåkrÉÉÌiÉÍjÉÇ‘ as one who is blessed with many guests of

divine perceptions. Also, a guest is one who comes to

our houses on auspicious days. And auspicious days are

Darsa, Pournamasa etc. Those rites (C¹rÉÈ) are

performed to dissolve the effects of the untoward

71

ÍqÉ§ÉÈ mÉëqÉÏiÉåx§ÉÉrÉiÉå; xÉÇÍqÉluÉÉlÉÉå SìuÉÌiÉ-ÌlÉÂ£Çü 10-21; ÍqÉÌuÉ-xÉåcÉlÉå; QÒûÍqÉgÉç-mÉë¤ÉåmÉhÉå

72 AÌiÉÍjÉUprÉÌiÉiÉÉå aÉ×WûÉlÉç pÉuÉÌiÉ; AprÉåÌiÉ ÌiÉÍjÉwÉÑ-ÌlÉÂ£Çü 4-5; AiÉ-xÉÉiÉirÉaÉqÉlÉå; ‗AÌiÉÍjÉSåuÉÉå

pÉuÉ‘-iÉæÌ¨ÉUÏrÉÉåmÉÌlÉwÉiÉç 1-11-2


th Suktam


vibrations of change that would reach us at those

junctures of time. ‗CÌ¹‘ means that activity which is

performed to search for the paradise of the rise of

sattwa, that has been lost by the ego-masked soul:

‗iÉÍqÉÌ¹ÍpÉUluÉæcNûiÉç | iÉÍqÉÌ¹ÍpÉUluÉÌuÉlSiÉç | iÉÌS¹ÏlÉÉÍqÉÌ¹iuÉqÉç |

L¹rÉÉå Wû uÉæ lÉÉqÉ | iÉÉ C¹rÉ AÉcÉ¤ÉiÉå mÉUÉå¤ÉåhÉ |‘73. ‗LÌ¹‘ is

indirectly denoted by ‗CÌ¹‘. Guests who come into the

heart-residences of sadhakas seeking to gain back their

lost paradise of the rise of elevating quality are none but

spiritual perceptions. Those perceptions drive away

their feverish activating quality (UeÉxÉç) and inertial

quality (iÉqÉxÉç) and reinforce their quality which

elevates their consciousness to the divine level. Thus

‗qÉåkrÉÉÌiÉÍjÉÇ‘ means those ‗sadhakas who deem their

divine perceptions as their God Himself‘. If we take this

word as referring to a person‘s name as in the case of

the word ‗MühuÉ‘, we would lose this intended exalted

meaning. Not only that; Drashtas do not pray for the

good of only a single person such as their son or

nephew. It would be preposterous to think like that, and

to belittle them to the level of ordinary people. These

words are general, the meanings of which are to be

derived from their constituent word-elements.

73

iÉæÌ¨ÉUÏrÉoÉëÉ¼hÉÇ 3-12-2


th Suktam


Metre::Satobrihati

18. AýÎalÉlÉÉÿ iÉÑýuÉïzÉÇý rÉSÒÇÿ mÉUÉýuÉiÉþ EýaÉëÉSåÿuÉÇ WûuÉÉqÉWåû |

AýÎalÉlÉïþrÉý³ÉuÉþuÉÉxiuÉÇ oÉ×ýWûSìþjÉÇ iÉÑýuÉÏïÌiÉÇý SxrÉþuÉåý xÉWûþÈ ||

AÎalÉlÉÉ, iÉÑuÉïzÉÇ, rÉSÒÇ, mÉUÉ-uÉiÉÈ, EaÉë-SåuÉÇ, WûuÉÉqÉWåû, AÎalÉÈ,

lÉrÉiÉç, lÉuÉ-uÉÉxiuÉÇ, oÉ×WûiÉç-UjÉÇ, iÉÑuÉÏïÌiÉÇ, SxrÉuÉå, xÉWûÈ ||

Kindled and propelled by the gloriously blazing

Inner Fire of Prana (AÎalÉlÉÉ mÉUÉuÉiÉÈ74), we invoke

(WûuÉÉqÉWåû) the Divine Potential, embedded in all human

beings but hidden under the thick mask of ego, and

therefore, as though, far far away (mÉUÉuÉiÉÈ), which

projects and raises itself up (EaÉëÈ75) with a desire to

vanquish (SåuÉÇ76) the formidable sense-tendencies

(EaÉëÉSåuÉÇ), which strives hard to exert utmost self-control

to come out of the clutches of temptations (rÉSÇÒ77) and

which applies itself quickly to overpower the

apparently near (iÉÑuÉïzÉÇ78). May the Fiery Leader, Prana

74

mÉUÉuÉiÉÈ mÉëåËUiÉuÉiÉÈ-ÌlÉÂ£Çü 7-26, 11-48 ; mÉUÉuÉiÉ CÌiÉ SÕUlÉÉqÉ-uÉæ.ÌlÉ. 3-26

75 EaÉëÈ EªÕhÉïÈ

76 ÌSuÉÑ-ÌuÉÎeÉaÉÏwÉÉrÉÉÇ

77 rÉiÉÏ-mÉërÉ¦Éå; rÉqÉ-EmÉUqÉå

78 iÉÑU CÌiÉ rÉqÉlÉÉqÉ, iuÉUiÉåÈ-he comes towards us quickly to dissolve us- ÌlÉÂ£Çü 12-14;

iÉÑuÉïzÉ CÌiÉ AÎliÉMülÉÉqÉ-uÉæ.ÌlÉ. 2-16; uÉzÉ-MüÉliÉÉæ


th Suktam


(AÎalÉÈ), capable of curbing the enervating enemy

(SxrÉuÉå xÉWûÈ79) of Avidya, ignorance, escort and lead us

(lÉrÉiÉç) to our ever-fresh (lÉuÉ) and praiseworthy (lÉuÉ80)

immensely equipped (oÉ×WûiÉç) steadfast and firm (UjÉÇ81)

greatly inhabitable bodily dwelling (oÉ×WûSìjÉÇ, lÉuÉuÉÉxiuÉÇ82),

which can immediately spread in us the light of Soul-

effulgence (iÉÑU, uÉÏ), devour (uÉÏ) the darkness of

ignorance and throw away (uÉÏ) with ease the hurting

(iÉÑuÉÏï) and untoward elements of lassitude, restlessness

and carelessness (iÉÑuÉÏïÌiÉÇ83).

The two words ‗iÉÑuÉïzÉ‘ and ‗rÉSÒ‘ are synonyms of

a human being84. The words ‗iÉÑuÉïzÉ, rÉSÒ, EaÉëÉSåuÉ, lÉuÉuÉÉxiuÉ,

oÉ×WûSìjÉ, and iÉÑuÉÏïÌiÉ‘ occurring in this mantra are taken by

some to be the names of some kings or sages. But such

meanings do not bring out any paramount sense from

the mantra. Hence, ascribing such meanings are neither

advantageous nor proper to the spiritual status of the

79

SxÉÑ-EmÉ¤ÉrÉå; wÉWû-qÉwÉïhÉå

80 hÉÑ-xiÉÑiÉÉæ

81 ÎxjÉUiÉåuÉÉï ÌuÉmÉUÏiÉxrÉ-ÌlÉÂ£Çü 9-11; UqÉqÉÉhÉÉåÅÎxqÉlÉç ÌiÉ¸ÌiÉ

82 uÉxÉ-ÌlÉuÉÉxÉå

83 iÉÑU+uÉÏÌiÉÇ; uÉÏ-aÉÌiÉ urÉÉÎmiÉ mÉëeÉlÉ MüÉlirÉxÉlÉ ZÉÉSlÉåwÉÑ; iÉÑuÉÏï-ÌWÇûxÉÉjÉåï

84 uÉæ.ÌlÉ. 2-3


th Suktam


Seer. Instead, that would amount to escaping from the

responsibility of drawing the proper meaning which the

Seer might have intended. If the Seer were to simply

refer to the names of some known or unknown kings or

sages, he would not get any substantial advantage. In

the Pada-patha the division suggested to the words

‗EaÉë-SåuÉÇ‘, ‗lÉuÉ-uÉÉxiuÉÇ‘, oÉ×WûiÉç-UjÉÇ‘ is an indirect

suggestion to us to derive the meanings of those words

in that method. And it is a lead to understand the other

words as well by deriving them from their constituent

elements or from the verb-roots which are their sources.

‗iÉÑuÉïzÉå‘ means ‗near‘; ‗iÉÑUÈ‘ means the king of death (see

f.n.78); the verb-root ‗uÉzÉ-MüÉliÉÉæ‘ means to desire.

‗iÉÑuÉïzÉ‘, as has been told earlier, is a synonym of a

human being. A man is usually under the influence of

Prakriti, and hence not in a position to see the Soul in

him, which is so near to him; he inclines towards the

external objects, giving him untold pain and suffering.

He deceives himself to take those sorrows as pleasures

because of his ignorance. But this sorrow, this pain, the

despondency stemming from this pain will on some day

remove the blinds before his eyes. He starts to

understand the real form of the desires and habits that

seem so near and dear to him. With this understanding

dawning on him through excruciating pain, he learns

lessons and bends himself to strive in curbing those

pleasure-coated habits and desires. Thus ‗iÉÑuÉïzÉ‘ means

one who learns from his own despondency to control

his attractions and repulsions. The stimulating influence

which goads him to learn this positive lesson is the


th Suktam


Light of his own Indwelling Soul (SåuÉÇ85), raised up in

him (EaÉë) so that his delusion-blinded eyes are opened

up. That which has seemed till now to be very distant

has now become his eye-opener and in no time, he will

set upon his spiritual journey to know his Soul by

striving hard to curb his mind and senses.

‗rÉSÒ‘ is one who makes such an effort; keeping

himself under control, he endeavours to renounce his

desires and habits(see f.n.77). Inside, in the cave of his

Intelligence, the Indwelling Soul‘s Lustre is resting like

a sober lion (EaÉëÉSåuÉÇ) creating awe in one who wishes to

approach it. That Fire of Soul is giving him the

necessary heat and ability to retaliate against the

battalion of temptations and desires which are trying to

weaken him. The word ‗mÉUÉuÉiÉÈ‘ does not only mean

‗distant‘ but also ‗one who impels everything‘(see

f.n.74).

rÉixÉÉlÉÑoÉlkÉåÅxÉÌiÉ SåWûaÉåWåû qÉqÉÉWûÍqÉÌiÉirÉÔRûSÒUÉaÉëWûÉhÉÉqÉç |

mÉÑÇxÉÉÇ xÉÑSÕUÇ uÉxÉiÉÉåÅÌmÉ mÉÑrÉÉïÇ pÉeÉåqÉ iÉ¨Éå pÉaÉuÉlÉç mÉSÉoeÉqÉç ||86

The ordinary men show undue attachment toward their

body and dwelling and towards those objects which are

related to them. But they are not able to see the nearest

Light of their own Indwelling Soul. Because of this

blindness, they think the Inner Lght to be far away and

deceive themselves. When the sadhaka is awakened by

85

ÌSuÉÑ-±ÑiÉÉæ

86 pÉÉaÉuÉiÉqÉç-3-5-43


th Suktam


a Guru and sees the Light of the Indwelling Soul, then

under its salubrious influence, he moulds his body-

dwelling into a new, praiseworthy (lÉuÉuÉÉxiuÉÇ), great

chariot in which the Soul loves to sit (oÉ×WûSìjÉÇ). The

newly virtue-moulded body-dwelling is now fresh and

scintillating with the Light of the Indwelling Soul

throwing away instantaneously the erstwhile darkness

of ignorance, somnolence, lassitude and carelessness

(iÉÑuÉÏïÌiÉÇ, see f.n. 83).

Metre::Brihati

19. ÌlÉ iuÉÉqÉþalÉåý qÉlÉÑþSïkÉåý erÉÉåÌiÉýeÉïlÉÉÿrÉý zÉµÉþiÉå |

SÏýSåjÉý MühuÉþ GýiÉeÉÉÿiÉ EÍ¤ÉýiÉÉå rÉÇ lÉþqÉýxrÉÎliÉþ M×üý¹rÉþÈ ||

ÌlÉ, iuÉÉÇ, AalÉå, qÉlÉÑÈ, SkÉå, erÉÉåÌiÉÈ, eÉlÉÉrÉ, zÉµÉiÉå, SÏSåjÉ, MühuÉå,

GiÉ-eÉÉiÉÈ, EÍ¤ÉiÉÈ, rÉÇ, lÉqÉxrÉÎliÉ, M×ü¹rÉÈ ||

O Fire of Prana (AalÉå!), The Divine Mind, the Source

of Mankind (qÉlÉÑÈ87), ensconced You (ÌlÉSkÉå), the Full-

blown Light of Life ([ÌlÉ] iuÉÉÇ erÉÉåÌiÉÈ) perpetually

(zÉµÉiÉå) for the sake of the whole lot of created people

(zÉµÉiÉå88 eÉlÉÉrÉ). You, the Divine-order-born (GiÉeÉÉiÉÈ)

87

qÉlÉ-¥ÉÉlÉå; qÉlÉÑ-AuÉoÉÉåkÉlÉå

88 zÉµÉÌSÌiÉ oÉWÒûlÉÉqÉ-uÉæ.ÌlÉ. 3-1


th Suktam


and the Energy-pregnant (EÍ¤ÉiÉÈ) Light, whom the

tillers of the mind-soil venerate by bowing with

humbleness (rÉÇ lÉqÉxrÉÎliÉ), blaze brightly (SÏSåjÉ) in the

wise and discriminating man (MühuÉå).

Agni is here referred to as ‗GiÉeÉÉiÉÈ‘ and ‗EÍ¤ÉiÉÈ‘.

‗GiÉÇ‘ is Cosmic Law, Natural Righteousness, Divine

Order upholding the Cosmos and defining man‘s

bounden duty in participating in its governance. From

the Divine Order or Ordered Vibration or God‘s Will is

born the Foremost Leader of Creation, ‗AÎalÉÈ‘ the

‗AaÉëhÉÏÈ‘. God‘s Will is the Cosmic Karma or Vibratory

Activity. Through the out-flowing vibratory activity,

Cosmic Karma, of God‘s Will in the form of Intelligent

Creative Cosmic Vibration, various vibratory energies

in the form of Light and Sound bring into manifestation

the multiform creation. Cosmic Fire or Cosmic Light or

Prana is thus the quintessence of matter, the texture of

the universe. It is thus the carrier of the seed of creation

‗EÍ¤ÉiÉÈ‘, drenched with Cosmic Energy to bring out the

universe. The Light of the Cosmic Energy flowing out

of the Cosmic Consciousness of God is the life that

informs all beings and lights their consciousness. The

wise men ‗MühuÉÉÈ‘ use yogic methods to contact that

light to realize the unity of human consciousness with

the light that lights every being. That light is the mother

of the whole Cosmos but is unseen by sentient beings,

being barred by the cosmic delusion. The frozen light,


th Suktam


i.e., matter, does not fully and truly reflect and express

the Divine Presence because of Maya, the Cosmic

Delusion.

The word ‗qÉlÉÑÈ‘ is here used as a synonym for the

source of beings, the Divine Mind that conceived the

idea of creation and made the creation to abide by the

Cosmic Law, GiÉÇ, framed by It. As the Divine Mind is

the Father of the universe, a materialization of His

thought, and is also the exponent of the Divine Order

governing the universe, It is denoted in the mantra by

‗qÉlÉÑÈ‘, who is known to be the oldest legislator whose

law-codes are the guiding principles reflecting the light

of law to this day (erÉÉåÌiÉeÉïlÉÉrÉ zÉµÉiÉå) of the Hindu

society. It is by this analogy that the word ‗qÉlÉÑÈ‘ is used

here to represent the Divine Thinking Principle

conceiving the Creative Principle, the Cosmic Light.

Therefore all the other human beings bend themselves

(lÉqÉxrÉÎliÉ) to till the soil of their minds (M×ü¹rÉÈ89) to

make them fit to conceive the light of life enmasked by

the age-old ignorance. Human beings are capable of

doing the necessary work variously by exercising and

disciplining their minds and bodies to redeem

themselves from the thick crust of ignorance (see f.n. 89).

89

M×ü¹rÉ CÌiÉ qÉlÉÑwrÉlÉÉqÉ- uÉæ.ÌlÉ. 2-3; M×üwÉ-ÌuÉsÉåZÉlÉå; MüqÉïuÉliÉÉå pÉuÉÎliÉ, ÌuÉM×ü¹SåWûÉ uÉÉ-ÌlÉÂ£Çü

10-22


th Suktam


Metre::Satobrihati

20. iuÉåýwÉÉxÉÉåÿ AýalÉåUqÉþuÉliÉÉå AýcÉïrÉÉåÿ pÉÏýqÉÉxÉÉåý lÉ mÉëiÉÏÿiÉrÉå |

Uý¤ÉýÎxuÉlÉýÈ xÉSýÍqÉ±ÉÿiÉÑýqÉÉuÉþiÉÉåý ÌuÉµÉÇý xÉqÉýÌ§ÉhÉÇÿ SWû ||

iuÉåwÉÉxÉÈ, AalÉåÈ, AqÉ-uÉliÉÈ, AcÉïrÉÈ, pÉÏqÉÉxÉÈ, lÉ, mÉëÌiÉ-CiÉrÉå,

U¤ÉÎxuÉlÉÈ, xÉSÇ, CiÉç, rÉÉiÉÑ-qÉÉuÉiÉÈ, ÌuÉµÉÇ, xÉÇ, AÌ§ÉhÉÇ, SWû ||

[O Fire of Life Force!], For the protection of

people like me, who strive always (xÉSÍqÉiÉç90) to attain

Cosmic Consciousness (rÉÉiÉÑ-qÉÉuÉiÉÈ mÉëiÉÏiÉrÉå) [You], with

limitless (AqÉuÉliÉÈ91) pervading brilliances (iuÉåwÉÉxÉÈ92), of

the light of Cosmic Fire (AalÉåÈ), entirely burn (xÉÇSWû),

like the fierce flames of a bon-fire (pÉÏqÉÉxÉÈ AcÉïrÉÈ lÉ),

the demons of habits secretly destroying us (U¤ÉÎxuÉlÉÈ93)

and all our corrosive passions and frenzies (ÌuÉµÉÇ

AÌ§ÉhÉÇ94).

Introducing the simile of the fierce flames of a bon-

fire, the Seer is talking of the Inner Pranic Fire and Its

90

xÉSæuÉ

91 AqÉÉ AÌlÉÍqÉïiÉÇ pÉuÉÌiÉ-ÌlÉÂ£Çü 5-1.

92 ÎiuÉwÉ-SÏmiÉÉæ

93 U¤ÉÈ UWûÍxÉ ¤ÉhÉÉåÌiÉ-ÌlÉÂ£Çü 4-18; ¤ÉhÉÑ-ÌWÇûxÉÉrÉÉqÉç

94 AS-pÉ¤ÉhÉå; ÌuÉµÉÇ=xÉuÉïÇ


th Suktam


brilliances. The word ‗rÉÉiÉÑqÉÉuÉiÉÈ‘ is composed of two

words: ‗rÉÉiÉÑ‘ and ‗qÉÉuÉiÉÈ‘95—combining the meanings of

these two words, we arrive at the complex meaning:

‗those who strive to attain liberating knowledge

[Cosmic Consciousness] like me [the Seer]‘. The word

‗AqÉuÉliÉÈ‘ can be derived from ‗AqÉÉ‘ which means that

which has no decidedly-certain amount of measure.

‗AqÉuÉliÉÈ iuÉåwÉÉxÉÈ‘ would therefore mean ‗limitless

brilliances‘. These brilliances are those of Pranagni.

‗AqÉ-UÉåaÉå‘ is another verb-root which suggests to us the

blazing flames that destroy the disease-like enemy. The

habits and passions which have entered into us like

enemies are being destroyed and decimated by the Fire

of Prana. ‗AqÉ‘ can also be derived from the sentence

giving its meanings--‗AqÉÉÎliÉMüxÉWûÉjÉïrÉÉåÈ‘, i.e., AqÉ =

near and be with it. Thus ‗iuÉåwÉÉxÉÈ AqÉuÉliÉÈ‘ means those

brilliances which are endowed with the power of

burning, scalding and cauterizing the health-deranging

agents. Pranagni burns with His bright scintillating rays

all the disease-causing germs and mental imbalances

and restores health to the body and mind.

* * *

95

rÉÉÎliÉ mÉëÉmlÉÑuÉÎliÉ rÉå iÉå rÉÉiÉuÉÈ, qÉixÉqÉÉlÉÉÈ qÉÉuÉiÉÈ; rÉÉ-mÉëÉmÉhÉå

kaanwamthere is an instructive anecdote recounted in brihad-aranyakopanishat 4, as well as in...

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