RigVeda and the Indian Systems of Approaches to the One

[Guest guest]

You have intensified our curiosity! Please do explain the other 4 lines of

the mantra. Hari Om!

 

- Chidambaram

[Guest guest]

Dear List Members,

Here is posting no. 11.

Best wishes to all.

-- Himanshu

 

----------

 

RigVeda and Indian Systems of Approach to the One :

(notes from selfstudy - svaadhyaaya)

 

XI : Mantras mentioning Self-Realization.

 

---- Himanshu B. Dave

 

aha.m rudraaya dhanur aa tanomi brahmadvi.se "sarave hantavaa u |

aha.m janaaya samada.m k.r.nomy aha.m dyaavaap.rthivii aa vive"sa || (6)

[RV X-125-6] [X-10-13-6]

 

{I stretch the bow for Rudra, to kill the destructive enemy of Brahma. I

wage a war for men. I pervade Heaven and Earth. (6)}

 

The main weapon of Rudra is bow-arrow. Arrow of Rudra is same as Vajra of

Indra and Sudarshan Chakra of Vishnu. All these are names for Soma, the

"bliss", synchronization, in very deep meditative state. The arrow is

launched by Rudra using the bow, i.e. Para Vaak. Brahma is Knowledge. The

disturbing, base, routine, thoughts are enemies of Brahma (brahmadvi.sa.h).

"Men" are the priests Hota, Adhvaryu, etc. discussed previously. Vaak wages

a war with raksasaa.h, so that the "priests" can do their work. Vaak

pervades both the surface level and higher level thinking process of a man,

in fact, it is total manifestation of a person.

 

-oOo-

 

Almost all mantras in RigVeda, starting with the word 'aham' indicate the

Self-Realization of the Rishi. There are many more which indicate

Self-realization. We take up a few here for discussion.

 

Let us start with the following mantra from Mandala I, sukta 25, by .r.si

"suna.h"sepa.h, addressed to Varuna :

 

dar"sa.m nu vi"svadar"sata.m dar"sa.m ratham adhi k.sami |

etaa ju.sata me gira.h || (18)

[RV I-25-18] [i-6-2-18]

 

{I have really seen him who should be seen by all. I have seen his chariot

upon the earth. He has accepted these, my praises. (18)}

 

dar"sam nu -- I really saw

vi"svadar:satam -- worth to be seen by all; i.e., Self, aatmaa

ratham -- chariot; in RigVeda concept code chariot always means a

"sariira, a vehical of awareness at certain level;

k.sami adhi dar"sa.m -- seen on the earth, i.e. the chariot which move at

the lowest level of awareness, the surface consciousness,

is seen; I have become aware of my waking state

cognizer; but see further comments below ($);

ju.sata -- [Varuna] has accepted;

me gira.h -- my praises; praise to a god is conveyed through the

highest level of vaak, i.e. para vaak; these are called

gira.h or uktham

 

18. These are te utterences of the Rishi who has had Self-realization. He

says : I have seen him, the one whose appearance is beneficial to all. I

have seen how he controls the activities of my mind during jagrat and

svapna states. I feel that Varuna has accepted my praises (uktham)

otherwise he would not have revealed himself to me. Here, Varuna

represents aatmaa.

-

($) In this mantra, two states model of consciousness -- div and p.rthivii --

is used, which corresponds to higher levels of consciousness (e.g. under

meditative trance) and lower level, e.g. normal waking, dreaming, etc. This

is the simplest model used in RigVeda, which we have already seen, has

models of consciousness upto those with 13 states.

Either a person is engrossed in day-to-day living or is in a higher state of

awareness. The chariot here denotes the Ego of a person, which is present in

all the normal states.

-

 

Let us consider the following mantra from Mandala X, sukta 56, by .r.si

b.rhaduktha.h, of clan of vaamadeva :

 

mahimna e.saa.m pitara"s cane"sire devaa deve.sv adadhur api kratum |

sam avivyacur uta yaany atvi.sur ai.saa.m tanuu.su ni vivi"su.h puna.h || (4)

[RV X-56-4] [X-4-14-4]

 

{Our fathers, [angirasas], were controllers of the might of those [gods],

having become gods, they conveyed their decision to gods. They attained

brilliance which shone forth and again entered the bodies of those gods. (4)}

 

The mantras by .r.si b.rhaduktha are quite mystical and easily

misunderstood. First some difficult words :

 

pitara"scana -- our fathers, i.e., angirasas; they are the basic signals

within the brain, the nerve signals; our very existence as a

thinking, animated being is due to these signals and to that

extent they are our fathers;

e.saa.m -- these [gods]; gods are functions of various regions of the

brain;

mahimna -- of the might, power;

ii"sire -- became controllers;

kratum -- decision, will;

adadhu.h -- conveyed;

yaani -- tejaa.msi, brilliance;

atvisu.h -- shone forth;

sam avivyacu.h -- became co-joined, attained;

tanuu.su -- in the bodies;

ni vivi"su.h puna.h -- again entered;

 

4. This mantra shows the journey of the nervous energy, as a meditator

passes through various (here three major) stages :

Our fathers : the initial stage of meditation, where angirasas lord

over the gods;

Having become gods : meditator going deeper in meditation;

Conveyed their decision : meditator going still deeper;

They attain radiance : deepest level attained;

Which shone forth : bliss (Soma) established;

Again entered bodies

of the gods : once bliss is established, contact with

Self is attained, the brain of the meditator

returns to awareness of the external objects,

but with Knowledge about the true nature of

these objects; Shambhavi Mudra.

 

---------------------------

This final state is beyond Nirvikalpa Samadhi and is generally indicated in

Indian iconography by half-closed eyes of the Yogi, for example, look at

images of Shiva, Mahavira Swami, Gautama Buddha, etc.

---------------------------

 

Consider next a mantra in Mandala IV, sukta 40, by .r.si vaamadeva,

addressed to Dadhikra (Sun or horse), a mantra which is very famous as

Hansavati Rik. The sukta has 5 mantras only, the last being Hansavati Rik.

To appreciate how the mantra appears in the total sukta, I give the whole

sukta, without translation, but note the occurrence of the word dadhikraa

in each of the mantra (1) to (4). Note also that the word does not occur in

(5), but it starts with the word ha.msa :

 

[RV IV-40] : vaamadevo gautama.h | dadhikraa.h, 5 suurya.h | jagatii, 1

tri.s.tup |

 

dadhikraav.na id u nu carkiraama vi"svaa in maam u.sasa.h suudayantu |

apaam agner u.sasa.h suuryasya b.rhaspater aa"ngirasasya ji.s.no.h || (1)

 

satvaa bhari.so gavi.so duvanyasac chravasyaad i.sa u.sasas tura.nyasat |

satyo dravo dravara.h pata"ngaro dadhikraave.sam uurja.m sva`r janat || (2)

 

uta smaasya dravatas tura.nyata.h par.na.m na ver anu vaati pragardhina.h |

"syenasyeva dhrajato a"nkasa.m pari dadhikraav.na.h sahorjaa taritrata.h

||(3)

 

uta sya vaajii k.sipa.ni.m tura.nyati griivaayaam baddho apikak.sa aasani |

kratu.m dadhikraa anu sa.mtaviitvat pathaam a"nkaa.msy anv aapaniipha.nat

||(4)

 

ha.msa.h "suci.sad vasur antarik.sasad dhotaa vedi.sad atithir duro.nasat |

n.r.sad varasad .rtasad vyomasad abjaa gojaa .rtajaa adrijaa .rtam || (5)

[RV IV-40-5] [iV-4-8-5]

 

{He is Hansa, dwelling in light; Vasu, dwelling in the Antariksha; invoker

of the gods, dwelling on the altar; the guest, dwelling in the house; the

dweller amongst men; the dweller in the most excellent; the dweller in the

truth; the dweller in the sky; born in waters, in the rays of Light, in the

variety [of manifestations] in the mountain, the Truth [itself]. (5)}

 

First of all, what is the meaning dadhikraa? Sayanacharya says :

(i) the Agni in form of a horse;

(ii) who bears or carries his rider to go;

Nighantu gives dadhikraa as synonyme of a"sva (horse).

Almost all the mantras (1) to (4) mention the swiftness of dadhikraa.

 

According to our scheme of interpretation, dadhikraa would then mean Self,

or clear understanding of aatmaa (both mean the same thing), the Knowledge.

 

If you notice the first four mantras, they have usual flow of ideas like any

other stotra, but suddenly the nature of presentation changes in mantra (5).

This indicates that Knowledge arises as "Aha!", suddenly, when the mind of

the seeker is well prepared. The first four mantras are for preparation,

fifth is the culmination. There is a phrase in mantra (2), "leaping like a

grass-hopper" (pata"ngara.h), that leap is to the last mantra. Thus the

physical form of the sukta is its own analogy, of its meaning or knowledge

it wants to convey.

 

Note the very first word of the mantra (5) : ha.msa.h = aham + sa.h "I am

that". This mantra gives various manifestations of Paramatma, represented by

suurya and establishes that One that is described in various Shruti, present

in form of the mind of all beings, which is hidden, beyond all the

attributes, called Brahman, one common only.

 

ha.msa.h -- root han denotes movement; one who is going everywhere,

always; or consider etymology : ya.h aha.m sa.h asau

"what is I is same as That";

"suci.sat -- one who stays in higher regions; i.e. that manifestation

of suurya which is staying at the highest level of

awareness;

vasu.h -- vaayu; manifestation at the mid-level, antarik.sa;

hota vedi.sat -- manifestation which invokes gods stays at the altar, at

p.rthivii level; surface consciousness;

atithi -- the jiiva which seems to arrive at birth and leaves at

death;

duro.nasat -- duro.nam = house; Sayanacharya says the word denotes the

household fire used for cooking, etc.; but really house

means brain and the word means the cetan (animation) seen

in the brain;

n.r.sat -- one that is established in men as caitanya, aatmaa;

 

varasat -- one who resides in most excellent place, i.e., suurya;

which in turn denotes paramaatmaa;

..rtasat -- one which is present in Truth, the Law or yajna;

vyomasat -- one who is present in antarik.sa, vaayu;

abjaa.h -- born in waters; waters denote the universal consciousness

i.e. it is manifested in the consciousness of beings;

gojaa.h -- born in vaak; manifested as the Languages of Brain;

..rtajaa.h -- born in Truth; evident in everyone, not hidden as are gods

like Indra etc. Or, born from the Law, as manifestation;

or, born from yajna, which is performed by Prajapati;

adrijaa.h -- born on the mountain; mountain denotes the highest level

of awareness, aanandamaya ko.sa.h;

..rtam -- the Truth, unlimited, the Basis of all, Brahman;

 

Thus this mantra expresses the Self-Realization of a seeker aha.m brahmaasmi

"I am Brahman, everything."

-------------------------------

Many schools of Advaita, especially Shankara Mathas, have a Hansa as an

enblem. Here is the mantra on which that selection is based.

 

I have not given translation of mantras (1) to (4), as they are rather

difficult to explain in short and would have taken up much space in this

posting. Vaamadeva is a mystical .r.si and requires considerable discussions

to understand. In case some List Members are interested, I can give the

explanation in a separate posting.

 

ha.mso.aham is a palindrome (a word or phrase which can be read from both

ends) and translates as "I am Hansa" (L-R) "I am Him and He is me." (R-L)

-------------------------------

 

Nothing more to say in this posting.

 

..o bhadra.m no apivaataya mana.h |

 

-- Himanshu

 

 

 

[Guest guest]

>

>Almost all mantras in RigVeda, starting with the word 'aham' indicate the

>Self-Realization of the Rishi. There are many more which indicate

>Self-realization. We take up a few here for discussion.

>-- Himanshu

 

Sounds good. But why they had to resort to such round about way of saying

using symbolic language rather than saying directly if that is what they

intended to be! -Obviously it is not the lack of language - Or are we

extracting more than what it is. in these mantra-s. - just a thought!

Hari Om!

Sadananda

 

K. Sadananda

Code 6323

Naval Research Laboratory

Washington D.C. 20375

Voice (202)767-2117

Fax:(202)767-2623

[Guest guest]

K. Sadananda wrote:

> >

> >Almost all mantras in RigVeda, starting with the word 'aham' indicate the

> >Self-Realization of the Rishi. There are many more which indicate

> >Self-realization. We take up a few here for discussion.

>

> >-- Himanshu

>

> Sounds good. But why they had to resort to such round about way of saying

> using symbolic language rather than saying directly if that is what they

> intended to be!

 

This is a very valid question and I have discussed it at some length in my

original paper

 

ftp://ddit.ernet.in/pub/hbdave/papers/paper2_300.ps.gz

 

Briefly, the possibilities are :

1. The Vedas were transmitted orally. If new words were invented to describe

the

discovery of the states of consciousness, then it would be much more

difficult

to remember;

2. The need was felt to restrict the subject matter from unauthorized

persons, only

the persons instructed orally by the Guru will know the subject.

3. The Rishis show the underlying homology between day-to-day physical

systems

and ideas about consciousness and more abstract topics described.

There is a

well known homology between (sun, Moon, sun's light, moon's light) and

(aatmaa, mind, su.sum.naa (Soma), mind's activity).

4. The symbolic language, because it uses a very well structured concept

codes, is

easier to use to explain abstract ideas. There a number of parallels in

teaching

of science and mathematics. All most all the models that we use are

nothing but

such homologies. The symbolic codes used by Vaidika .r.si are models of

abstract

concepts. If you look at some of the concept codes which I have given in

my postings

you will see validity of this.

5. The concept codes and code words used are *consistent* throughout the

Vedas, is

it not significant? Many of the concept codes are extended in even later

date

Upanishads and Puranas (as stories of course).

> -Obviously it is not the lack of language

 

No, Sanskrit is powerful enough to be able to supply new words, but I think the

possible reasons given above more than justifies the special use of language.

Why, even the chhand (meter) used has significance in the interpretation, which

due to fear of length, I have not brought out.

> - Or are we

> extracting more than what it is. in these mantra-s. - just a thought!

 

I do not think so. Our forefathers were not simple minded farmers or cowherds

to take the extreme steps to preserve Vedas (whole families dedicated,

generation

after generation to preserve the exact mantras) just to remember simple prayers

to

natural elements. If you read RigVeda, not one or two mantras, but a few suktas

at

least, you will have a very peculiar feeling of being in presence of a deep

source of

ideas. The persons who gave the Sun-Moon homology so many thousands of years

back, composed suktas like Nasadiya, Jnanam, Purusasukta, Surya-Vivaaha, can

not be talking about primitive gods. A whole Mandala (approxly 1/10 of RigVeda)

is

dedicated to Soma. Is it some drink like wine or Sharabat? Or juice of a plant

in search

of which several Western researchers went around and tried to find its botanical

name?

 

In which other nation of the world people have taken steps to preserve the exact

text, in original language, of their scriptures?

 

The myth of the Vedas being "child like utterences", prayers of "simple minded

Aryans"

is a fig of imagination of Nineteenth Century Western scholars. To be fair, they

did not

means of knowledge by which they could kmow the real contents of Vedas.

 

> Hari Om!

> Sadananda

 

Sorry for the long reply, I got carried away, but your question was justified.

Best wishes,

-- Himanshu

[Guest guest]

>

>Sorry for the long reply, I got carried away, but your question was justified.

>Best wishes,

>-- Himanshu

 

Thanks Himanshuji, you seem to have the same problem as I have. Keep the

flow going, Lord is working through you.

 

Hari Om!

Sadananda

 

K. Sadananda

Code 6323

Naval Research Laboratory

Washington D.C. 20375

Voice (202)767-2117

Fax:(202)767-2623

[Guest guest]

On Thu, 10 Aug 2000, H.B.Dave wrote:

> K. Sadananda wrote:

>

> > >

> > >Almost all mantras in RigVeda, starting with the word 'aham' indicate the

> > >Self-Realization of the Rishi. There are many more which indicate

> > >Self-realization. We take up a few here for discussion.

> >

> > >-- Himanshu

> >

> > Sounds good. But why they had to resort to such round about way of saying

> > using symbolic language rather than saying directly if that is what they

> > intended to be!

>

> This is a very valid question and I have discussed it at some length in my

original paper

>

> ftp://ddit.ernet.in/pub/hbdave/papers/paper2_300.ps.gz

>

> Briefly, the possibilities are :

> 1. The Vedas were transmitted orally. If new words were invented to

describe the

> discovery of the states of consciousness, then it would be much more

difficult

> to remember;

> 2. The need was felt to restrict the subject matter from unauthorized

persons, only

> the persons instructed orally by the Guru will know the subject.

> 3. The Rishis show the underlying homology between day-to-day physical

systems

> and ideas about consciousness and more abstract topics described.

There is a

> well known homology between (sun, Moon, sun's light, moon's light) and

> (aatmaa, mind, su.sum.naa (Soma), mind's activity).

> 4. The symbolic language, because it uses a very well structured concept

codes, is

> easier to use to explain abstract ideas. There a number of parallels

in teaching

> of science and mathematics. All most all the models that we use are

nothing but

> such homologies. The symbolic codes used by Vaidika .r.si are models

of abstract

> concepts. If you look at some of the concept codes which I have given

in my postings

> you will see validity of this.

> 5. The concept codes and code words used are *consistent* throughout the

Vedas, is

> it not significant? Many of the concept codes are extended in even

later date

> Upanishads and Puranas (as stories of course).

>

> > -Obviously it is not the lack of language

>

> No, Sanskrit is powerful enough to be able to supply new words, but I think

the

> possible reasons given above more than justifies the special use of language.

> Why, even the chhand (meter) used has significance in the interpretation,

which

> due to fear of length, I have not brought out.

>

> > - Or are we

> > extracting more than what it is. in these mantra-s. - just a thought!

>

> I do not think so. Our forefathers were not simple minded farmers or cowherds

> to take the extreme steps to preserve Vedas (whole families dedicated,

generation

> after generation to preserve the exact mantras) just to remember simple

prayers to

> natural elements. If you read RigVeda, not one or two mantras, but a few

suktas at

> least, you will have a very peculiar feeling of being in presence of a deep

source of

> ideas. The persons who gave the Sun-Moon homology so many thousands of years

> back, composed suktas like Nasadiya, Jnanam, Purusasukta, Surya-Vivaaha, can

> not be talking about primitive gods. A whole Mandala (approxly 1/10 of

RigVeda) is

> dedicated to Soma. Is it some drink like wine or Sharabat? Or juice of a plant

in search

> of which several Western researchers went around and tried to find its

botanical

> name?

>

> In which other nation of the world people have taken steps to preserve the

exact

> text, in original language, of their scriptures?

>

> The myth of the Vedas being "child like utterences", prayers of "simple

minded Aryans"

> is a fig of imagination of Nineteenth Century Western scholars. To be fair,

they did not

> means of knowledge by which they could kmow the real contents of Vedas.

>

>

> > Hari Om!

> > Sadananda

>

> Sorry for the long reply, I got carried away, but your question was justified.

> Best wishes,

> -- Himanshu

>

 

namaste.

 

A simple-minded question, if I may.

 

If the earlier portion of the veda is so well-coded, then why

does the coding not apply to the upanishads? Upanishads seem to

be understandable by even the lay people like me (of course with

the help of the bhAshyA-s).

 

I agree fully with the thought behind your post and I am well aware

of your vigorous defense of the veda-s etc on the Indology List.

My thoughts are the same as yours. However, I am not able to see

fully the need for such encodedness in the early portion of the

veda-s.

 

Or, do the early portions (of the veda-s) refer to a path to

swargaloka as shri shankara says in some contexts? I am distinguishing

here swargaloka from immortality. If these early portions of the vedas

can also be interpreted as representing advaita, would not shri shankara

have referred to them much more often in his bhAShyA-s and other works?

 

I am not doubting your interpretation but I am looking for more

clarification.

 

 

Regards

Gummuluru Murthy

------

[Guest guest]

rajuateam wrote:

> You have intensified our curiosity! Please do explain the other 4 lines of

> the mantra. Hari Om!

>

> - Chidambaram

 

Yes, within a couple of days I shall post an addendum to posting no. 11,

containing

the complete sukta containing the Hansavati Rik.

Thanks for interest.

-- Himanshu

[Guest guest]

Gummuluru Murthy wrote:

> On Thu, 10 Aug 2000, H.B.Dave wrote:

>

> > K. Sadananda wrote:

> >

> > > >

> > > >Almost all mantras in RigVeda, starting with the word 'aham' indicate the

> > > >Self-Realization of the Rishi. There are many more which indicate

> > > >Self-realization. We take up a few here for discussion.

> > >

> > > >-- Himanshu

> > >

> > > Sounds good. But why they had to resort to such round about way of saying

> > > using symbolic language rather than saying directly if that is what they

> > > intended to be!

> >

> > This is a very valid question and I have discussed it at some length in my

original paper

> >

> >

>

> namaste.

>

> A simple-minded question, if I may.

>

> If the earlier portion of the veda is so well-coded, then why

> does the coding not apply to the upanishads?

 

In fact some of thew coding is carried to Upanishads, examples are :

1. camparing the body with Ratha, horses with sense organs, etc.

2. .rtvik names hota, adhvaryu, udgaataa, brahmaa (B.rh.Up, Chando. Up)

3. Words like annam, annaada, a"sva,

4. alllegories like the yak.sopaakhyaana (Keno. Up), small dogs and a big

white dog (B.rh. Up. ?)

and many more which I am not able to refer to exactly at the moment.

 

> Upanishads seem to

> be understandable by even the lay people like me (of course with

> the help of the bhAshyA-s).

 

Yes, that is right, but the abstract ideas in Upanishads are being described

in Vedas through code words. You are able to understand the Upanishads

because you have certain background (adhikara) and there is someone (a guru)

or something (a bhasya) to explain to you. What Vedas constitute is the similar

material represented through coding. It is like illustrative figures in a book

on

mathematics or geometry. You can study the abstract ideas without the figures,

which are but models, but the figures will help you to understand the ideas in

terms of simpler ideas, by analogy.

>

> I agree fully with the thought behind your post and I am well aware

> of your vigorous defense of the veda-s etc on the Indology List.

> My thoughts are the same as yours. However, I am not able to see

> fully the need for such encodedness in the early portion of the

> veda-s.

 

I have already made a few points regarding this in my earlier mail, but

eleborating further, coding the abstract concepts through simple day-

to-day words like cow, ghee, milk, horse, hawk, etc. is a way of

conveying ideas. To a student who is aware of relationships between

these siimple things (for example between cow and milk -- "cow gives

milk"), once the teacher explains the homology involved (cow = language,

milk = linguistic composition), the student can easily extrapolate the

meanings, even if not explained by the teacher (e.g. dahi = abstracted

concepts, ghee = concept at still more abstract level).

 

The two most important concepts underlaying Vedas are : Homology

(in simple words : similarity of things) and continuity, i.e. ideas are

smoothly related, there is no sudden "jump", i.e. if you understand

one idea, a related idea has expected meaning or behavior.

In fact once the scheme of coding is understood (and here Nighantu

can be a great help) Vedas become much more approachable.

That is my mission (I am saying this very very humbly, I am just a

student standing at the shore of this great ocean, where .r.sis like

diirghatamas, vaamadeva, vi"svaamitra, vasi.s.tha, beckon me) --

to make Hindus and any one else interested, understand that Vedas

are approachable and we should study them. Not only use them in rituals

but seek the meaning, the knowledge, the wisdom.

 

>

> Or, do the early portions (of the veda-s) refer to a path to

> swargaloka as shri shankara says in some contexts? I am distinguishing

> here swargaloka from immortality.

 

But what is svargaloka? It is definitely not a place a few km. high up in the

sky? What Acharya possibly ment was that if you follow the ritulistic parts

of Vedas, then you may obtain the specified fruits. I am sure Acharya knew

very well the true nature of Vedas, but in his times, the Vedas were used

more for rituals then as source of spiritual ideas. The grouwth of Buddhism

was a direct reaction.

Also, even with the detailed interpretation as I have tried to provide, a person

comes to know the nature of his individual Self, as activity of his brain. Some

more

investigations would be required to become immortal.

> If these early portions of the vedas

> can also be interpreted as representing advaita, would not shri shankara

> have referred to them much more often in his bhAShyA-s and other works?

 

Exactly same doubts arose in my mind many years back when I started my

studies in Vedas. In fact, my doubt were voiced over the other Advaita List

and I have given an answer as I understand it.

In short, refering to Vedas would be difficult for any bhasyakara, because then

he will have to explain the Vaidika mantras, even whole suktas (because they

are in code words). Instead it would be much simpler (for the reader) to be

refered to other Upanishads, Aranyakas or even Brahmanas.

Difficulty (if we want to say so) with Vedas (especially RigVeda) is that it is

mostly verbalized expression of spiritual experiences of .r.sis, which are

basically

undescribable!!! So .r.sis use codes, allagories and seeming contradictions.

>

>

> I am not doubting your interpretation but I am looking for more

> clarification.

 

Please do, I am happy that you asked. A good questioner (as Yama

said so rightly in Kathopanishad) is very welcome. Also, I feel some

more clarifications will be seen in my remaining two postings in this

series no. 12 and no. 13. I plan to post no. 13 on Shravani Purnima, i.e.

on Monday 14-8-2000.

>

>

> Regards

> Gummuluru Murthy

 

Thank you for the response.

I shall be glad to discuss any other doubts.

Best wishes,

-- Himanshu

[Guest guest]

K. Sadananda wrote:

> >

> >Sorry for the long reply, I got carried away, but your question was

justified.

> >Best wishes,

> >-- Himanshu

>

> Thanks Himanshuji, you seem to have the same problem as I have. Keep the

> flow going, Lord is working through you.

>

> Hari Om!

> Sadananda

 

Thank you for your kind words and good wishes,

-- Himanshu

[Guest guest]

rajuateam wrote:

> You have intensified our curiosity! Please do explain the other 4 lines of

> the mantra. Hari Om!

>

> - Chidambaram

 

Here is explanation of the remaining four mantras going with Hansavati Rik.

-- Himanshu

 

----------

 

Hansavati Rik and Dadhikraa

 

Addendum to :

RigVeda and the Indian Systems of Approach to the One

--------------------- H.B. Dave

Some List Members have desired that they would like to have an

explanation of remaining mantras of [RV IV-40], which contains

Hansavati Rik. Though the series on "RigVeda and the Indian Systems

of Approach to the One" was terminated with its posting no. 13,

here is given the desired explanation.

 

We start with a Shantipatha :

..o vaa"n me manasi prati.s.thitaa mano me vaaci prati.s.thitam |

aaviraaviirma edhi | vedasya ma aa.niistha.h |

"sruta.m me maa prahaasii.h |

anenaadhiitena ahoraatraan sandadhaami |

..rta.m vadi.syaami | satya.m vadi.syaami |

tanmaam avatu tat vaktaaramavatu |

avatu maam | avatu vaktaaram avatu vaktaaram ||

..o "saanti.h "saanti.h "saanti.h ||

 

{Aum. May my speech be according to my mind and my mind be as per

my vaak. O Brahman! be manifest to me. Please do bring the knowledge

to me. May the knowledge do not leave me. I make the Day and Night one

due to this study. I shall speak the Law. I shall speak the Truth. May

that truth protect me; may it protect the Speaker [who is speaking

through me]. May it protect me. May it protect the Speaker.

Aum. Let there be peace, peace, peace.}

-oOo-

 

In order to understand this sukta, we should at least summarise the

previous two suktas, viz., [RV IV-38] and [RV IV-39], as these three,

38, 39 and 40 form a triad of suktas, addressed to dadhikraa.h. The

..rs.i is vaamadeva. The "devata" of these sukta, dadhikraa.h, is said

to be a horse, but a special horse. It is necessary to understand its

meaning.

 

Our plan in this posting is as follows :

1. What is dadhikraa.h according to Nirukta (Yaskacharya);

2. A brief summary of [RV IV-38] and [RV IV-39];

3. Explanation of [RV IV-40-1 to 4]; the last [RV IV-40-5] is already

given in posting no. 11, so its explanation is not repeated here.

 

1. What is dadhikraa.h according to Nirukta (Yaskacharya) :

 

Yaskacahrya explains dadhikraa.h at two places in Nirukta -- in [2-27,28]

as a synonyme of a"sva.h (a horse) and in [10-30,31] as a devata.

------------------------------

The later explanation also contains an extremely interesting etymology of

the word madhu (honey, waters, ...), but that will be subject of a future

posting !

------------------------------

Nirukta [2-27,28] : dadhikraa.h etad dadhat kraamati iti vaa |

{it runs while bearing [a rider on its back]}

 

dadhat krandati iti vaa |

{it neighs while bearing [a rider on its back]}

 

dadhadaakaarii bhavati iti vaa |

{looks beautiful while bearing [a rider on its back]}

 

tasya a"svavat devataavat ca nigamaa bhavanti |

{Its etymologies can be given as if a horse or as a divinity.}

Yaska then proceeds to give [RV IV-40-4] as an example of use of the

word as if a horse. We shall refer to that explanation in what follows.

 

Nirukta [10-30,31] :

Yaska takes up [RV IV-38-10] as an example while explaining use of the

word as a devata. We shall utilize that in our summary given below.

 

2. A brief summary of [RV IV-38] and [RV IV-39] :

>From the meaning of the word dadhikraa.h given above, what do we conclude?

Does it indicate :

jiiva? (rider is aatmaa) or,

mana? (rider is jiiva) or,

Soma? (bliss during deep meditation, rider is the Ego, Indra).

To help our better understanding we look at the previous two suktas.

 

Summary :

[RV IV-38] : (10 mantras)

Basic characteristics of dadhikraa.h are -- he is a cognizer

who collects inputs from the external world; he is the thinker, describer,

one who is able to express the internal world; he is a "weapon", powerful,

conquering the foes, at the highest levels of consciousness. Rodasii, the

Heaven & Earth, has created him.

v--------------------------------

rodasii -- rudrapatni, "wife" (Shakti) of rudra, the "moving" aspect of

brahman (rudra) which seems to create this world.

^--------------------------------

He obtains "straightness" (.rjipyam), i.e. synchronization of the whole

brain;

v-------------------------------

According to Tantra and Yoga, Kundalini the Serpent, becomes straight

when it enters su.sum.naa naadii, i.e. in deep meditation.

^-------------------------------

He is moving gracefully, resplendent, spread out. He gives everything,

goes downwards like water on a slope, desiring to reach various spaces,

moving in chariots (annamaya, pranamaya, manomaya, etc.). He gives mixed

fruits. He has manifested tools or power (mental abilities). He is

something to be known well.

 

Various regions of the brain emit messages due to him, after the first

filtering is done at vaikharii vaak level. Like a hungry hawk, he swoops

down on thoughts and "eats" them. (This is characteristic of Soma.)

 

Having chariots, goes to various Lokas in them. He makes the abstracted

thoughts absorbed at paraa vaak level. He spread out in five classes of

"men" (the four "priests" plus the yajamana); establishes consciousness.

 

He gives madhu, the agreeable.

 

[RV IV-39] : (6 mantras)

 

Rodasii genrates all the following gods as manifestations of dadhikraa.h :

u.sasa.h, mitra, varu.na, agni.h, aditi($), maruta.h, indra.h, etc.

-------------------------------

($) Sayanacharya says that here aditi means akha.n.daniiya dadhikraa.h,

i.e. an indivisible Dadhikra.

-------------------------------

May our speech become fragrant (thinking become fruitful and powerful).

May our meditation be sustained for longer duration (may the clear

Knowledge does not leave me.)

 

 

Thus dadhikraa.h seems to be everything that "I" denotes, all its states,

working regions of the brain, abilities, etc. including the innermost self,

the Self (jiiva). We say it is jiiva (and not aatmaa) because rodasii has

created it.

 

With this you may have now some idea of the nature of dadhikraa.h, so we

move on to ...

 

3. Explanation of [RV IV-40-1 to 4] :

 

[RV IV-40] : vaamadevo gautama.h | dadhikraa.h, 5 suurya.h | jagatii, 1

tri.s.tup |

 

dadhikraav.na id u nu carkiraama vi"svaa in maam u.sasa.h suudayantu |

apaam agner u.sasa.h suuryasya b.rhaspater aa"ngirasasya ji.s.no.h || (1)

 

{May we recite again and again to Dadhikra. May all the rising dawns

arouse me towards waters, Agni, Ushas, Surya, Brihaspati and Jishnu, son

of Angiras. (1)}

 

ji.s.nu.h -- jaya"siila.h, the winner; denotes Soma or Indra;

 

When I am in meditation, may I understand clearly these various gods,

may I have friendship with them.

 

satvaa bhari.so gavi.so duvanyasac chravasyaad i.sa u.sasas tura.nyasat |

satyo dravo dravara.h pata"ngaro dadhikraave.sam uurja.m sva`r janat || (2)

 

{ May Dadhikra, the active, the friend, who gives cows, who stays with the

worshipper, fast moving, may he accept food at the desirable dawn.

May he who is true, moving fast and leaping like a grass-hopper, produce

food, strength and heaven. (2)}

 

Words :

satvaa -- one who moves;

bhari.sa.h -- one who is good at satisfying, a friend;

gavi.sa.h -- go + i.sa.h, one who directs or gives cows;

duvanyasat -- duvanyaa.h = a worshipper; one who stays with or within

the worshipper;

i.sa.h -- fast moving; or desirable;

u.sasa.h -- at the time of dawn; when the yajamaana is in meditative

state;

"sravasyaat -- may [he] desire or accept food;

tura.nyasat -- sit or arrive quickly;

satya.h -- the true, existing;

drava.h dravara.h -- moving rapidly;

pata"ngara.h -- patanena utplavanena patana.m iti pata"nga.h tadvaan iti

pata"ngara.h; falling and then flying again before

falling -- that is Patanga; one having such movement;

dadhikraa.h flies to higher consciousness during

meditation and falls back to the waking, dreaming or

sleeping states, that is why it is compared to a

grass-hopper;

v--------------------------------

Also, as you read this explanation and reach the final climax, mantra (5),

(the high level region), you will find yourself refering back to (1) to (4),

the "low region", like a grass-hopper. Our meditation, our life, our search

of the One, are all having this "grass-hopper" movements. That is the

RigVedic homology for you!

 

Incidently, if you experience this phenomena, you will realize the meaning

of a very important mantra that we started with .rto ak.sare parame vyoman

[RV I-164-39]. Each sukta/group set up its own field, Loka and you have to

get "tuned" to that field to absorb the meaning, the knowledge contained.

^--------------------------------

i.sam -- annam, food; i.e. information inputs at various levels

of consciousness;

uurja.m -- energy, strength; strength coming from self-realization;

sva.h -- heaven; access to the highest level of consciousness;

janat -- janayet, please do generate;

 

Now comes the most difficult mantra in this sukta. First a straight

translation is given, which may not make much sense.

----------------------------

Prof. H.H.Wilson, one of the translator of RigVeda, says :"This is a very

elliptical passage ... it is not easy to make any sense of this even with

help of the Scholiast, though there is nothing very difficult in the words."

The difficulty with him was that he misunderstood some important word/s.

----------------------------

But be patient and open minded, we shall understand it all.

 

uta smaasya dravatas tura.nyata.h par.na.m na ver anu vaati pragardhina.h |

"syenasyeva dhrajato a"nkasa.m pari dadhikraav.na.h sahorjaa taritrata.h

||(3)

 

{After him who is fast moving, quick, eager, [men] follow like [other birds]

follow the flight of a fast [bird], making effort to be by the side of

Dadhikra, the conveyor, "as fast as a hawk". (3)}

 

Words :

dravata.h -- gacchata.h, going;

tura.nyata.h -- fast, quicky;

pragardhina.h -- eager, eagerly desiring something;

ve.h -- flying birds;

par.na.m na -- just as other birds fly following the flight or wings;

anu vaati -- follow other moving (active) people;

dhrajata.h -- gacchata.h, going;

taritrata.h -- making others float, giving support to others; by being

one amongst them;

"syenasya iva -- like a hawk; a Reverve Analogy (RA) here;

a"nkasa.m -- paadaadhaaram ura.hprade"sa.m vaa; like a bent claws

holding the support or bent chest of the hawk;

pari -- parita.h; encircling, on periphery;

---------------------------

Here is the word, a"nkasam, a significant one, not understood by HHW.

---------------------------

the original word simply means "bend" or "bent";

Like bent claws holding the support, being united with

strength, food or something else, by encircling it,

without actually making it as a part of itself. The word

pari is significant here. See below.

uurjaa -- by or with strength, or by implication annam, food;

saha -- with, along with, becoming one with;

 

All the regions of the brain, which are active, follow the movements of

Dadhikra, moving with high speed, eager. Dadhikraa brings or conveys various

inputs (food) or the bliss (strength), by as if encircling it, without they

becoming part of Dadhikra. The .r.si wants to illustrate how Dadhikra

conveys strength or food, without they becoming part of itself and for that

purposes uses a picturous analogy of a hawk holding by its bent claws a

support.

 

 

uta sya vaajii k.sipa.ni.m tura.nyati griivaayaam baddho apikak.sa aasani |

kratu.m dadhikraa anu sa.mtaviitvat pathaam a"nkaa.msy anv aapaniipha.nat

||(4)

 

{The horse bound by its neck, its sides, its mouth, quickens his stride.

Dadhikra increases in strength after the yajna, following the bends in the

path, goes on still more quickly. (4)}

 

Words :

sya.h vaajii -- that speedy [horse];

griivaayaa.m baddha.h -- bound at the neck; griivaa is derived : to swallow;

to call out; or to seize; here denotes inelligence;

apikak.se -- [bound] at the flanks; mind, thinking;

aasani -- [bound] at the mouth; the sense organs;

k.sipa.ni.m anu tura.nyati -- increases its pacing for speed;

kratu.m -- karma praj~naa vaa; action or intelligence;

anu sa.mtaviitvat -- following and becoming strong;

pathaa.m -- on the paths;

a"nkaa.msi -- bends; stages or obstructions in meditation; chakras like

mulaadhaara, svadhi.s.thaana, anaahat, aj~naa, sahasraara,

etc. or, we can interprete it as stages in a life of a

saadhaka;

aapaniipha.nat -- goes even more speedily or goes everywhere more speedily;

 

The Dadhikra, the Self, bound three ways -- at highest level by its

intelligence, at mid level in his thinking and desiring mind and at lowest

level at its sense organs -- moves over various objects of the world. It

becomes stronger after meditation, crossing various stages of upward

movement (called chakras in Yoga and Tantra), goes still more quickly, i.e.

with vigour.

 

ha.msa.h "suci.sad vasur antarik.sasad dhotaa vedi.sad atithir duro.nasat |

n.r.sad varasad .rtasad vyomasad abjaa gojaa .rtajaa adrijaa .rtam || (5)

[RV IV-40-5] [iV-4-8-5]

 

{He is Hansa, dwelling in light; Vasu, dwelling in the Antariksha; invoker

of the gods, dwelling on the altar; the guest, dwelling in the house; the

dweller amongst men; the dweller in the most excellent; the dweller in the

truth; the dweller in the sky; born in waters, in the rays of Light, in the

variety [of manifestations] in the mountain, the Truth [itself]. (5)}

 

This was already explained in posting no. 11, "Self-Realization".

>From mantra (1) to (4), we were as if talking about jiiva, but suddenly in

(5), we are talking about aatmaa, suurya. This is also pointed to by the

devata of mantra (5), which is suurya, as if the .r.si of the sukta is

saying :

 

jiivo brahmaiva na apara.h |

 

..o bhadra.m no apivaataya mana.h |

 

-- Himanshu