June Topic: MAyA in the Vedas: Some key words

[Guest guest]

Namaste all,

This posting was waiting to be introduced at the most

appropriate time to underpin all the others. There are

many other words that deserve special mention but I

felt that these would be of the most use at this

stage:

 

Some Key Words

 

Rta:

Faced with the idea of an underlying unity in the

diversity it is possible for us to propose a constancy

that pervades the uncertain world of change. In the

Vedas this is a constancy that directs the rotation of

the seasons and maintains the order in the heavens;

that brings order out of chaos as it were. Rta became

the word used for this harmony that rests behind the

changing scenes in the inner and outer environments.

However, Rta was also pro-active in that it would

impose order, direct people on the right path, the

path taken by the righteous ones.

‘O Indra, lead us on the path of Rta, on the right

path over all evils.’ RV X.133.6

As a transcendent, supramental force it is seen by

some as the same concept as dharma. It is cosmic law

and integrity, occasionally personalised but also

impersonal and as such may be seen to express that

mysterious power; it is a power of the One appearing

in diversity.

 

Yajna: The Sacred Giving

Through observation it had been reasoned that a

central process in Rta was an outpouring and

expansion, an active giving that was mirrored by the

giving of an individual in a community. In the events

of yajna there can be seen signs of the first

sacrifice, the manifestation of the many emerging out

of the One. (Purusha Shukta, RgVeda X.90)

While many rituals would be performed for the

acquisition of a good life free from hunger and free

from attack by one’s enemies, there is also the desire

for insight and knowledge to be granted to the

participants. Ultimately however, beyond these two

levels, the sacrifice itself becomes the means of

returning the many, through the aegises of the powers,

the ‘shining ones’, devatAH, to that all-pervading

source. That is, through the objects of the physical

manifestation in the place, means and practitioners of

the ritual, the subtle powers are invited to attend,

they ‘give themselves’, expanding to the limits of the

ritual through which they ultimately are released.

For the ‘success’ of this act then a key must be

purity; that is purity of place and materials, purity

of persons and, primarily, purity of speech or word.

Right intention, that is action in accordance with

Rta, will enable the power of the Agni and the flowing

beauty of Sarasvati, for example, to enter the ritual

which takes place simultaneously at three levels.

These three levels are stated in the words that

traditionally introduce the Gayatri mantra: the lowest

sphere (bhuuh), the intermediary of the middle region

(bhvah) and the higher region of the celestial sphere

(svah). Without the right ‘charitable’ intention

manifesting in the song of the participants the middle

region, the doorway to the essential powers, cannot be

opened.

 

dhI

This extremely important faculty of spiritual

discernment and vision may be observed in the Vedic

tradition in the myth of the Rbhus, those humans who

were elevated to the plane of the devataH through

their excellent skills and craftsmanship. They

manifested their miraculous deeds through three

‘skills’: the power of speech, ShacIbhiH, vision,

dhIyaH, and mental ability, manasA:

yaábhiH sháciibhish camasaáM+ ápiMshata yáyaa dhiyaá

gaám áriNiita cármaNaH

yéna hárii mánasaa nirátakSata téna devatvám RbhavaH

sám aanasha

‘The mighty powers (shacIbhish, the power of speech,

eloquence) wherewith. ye formed the chalices, the

thought (dhiyA) by which ye drew the cow from out the

hide,

The intellect (manasA, heart/mind) wherewith ye

wrought the two Bay Steeds,-through these, O Rbhus, ye

attained divinity.’ RV III.60.2

 

The Gayatri Mantra is a prayer for the awakening of

the dhI.

‘May we meditate, dhImah, on the Supreme Light: On

the all-pervading radiance of the ultimate source of

divine light. May he inspire the innermost thoughts,

dhíyo, of our hearts.’

In the Upanishads that higher faculty is often

referred to as buddhi. The Katha Upanishad, 3.12

states, ‘This Atman is seen through a subtle,

one-pointed Buddhi’; the Mundaka says, 3.1.8, ‘(The

luminous inner Self) is seen when the mind is purified

and knowledge becomes clear.’

DhI is a faculty, available to all who explore their

own ‘inner space’ with integrity and through listening

to the mantras of their ancestral seers in ritual. DhI

is strengthened through single-minded devotion, a

concentration focussed on the power and knowledge of

the causal realm.

 

BrahmaNA

BrahmaNA in the RigVeda is the causal vibration or

sound, the sacred word through which the devaH emerges

in power. The singing priest invokes the devaH and

requests that he be filled with the power of fine

speech which spreads out, bubbling up from the spring

of inspiration, to flood the known or ever expanding

universe. While channelling this causal sound the

priest becomes that sound so that the singer and the

song are BrahmaNA. This is the Word becoming flesh, as

it were. Beginning in a state of weakness as the

unempowered individual, the singer brings the

strength-giving, unifying sound out of ‘the depths’

into the place of ritual. Through the manifest forms

of the ritual the unmanifest is spoken. This is the

ultimate power of the singer, through the soma of

inspiration, the dawning light of knowledge is spoken

and brings protection, wealth and good fortune into

the world for the benefit of all ‘bipeds and

quadrupeds’.

 

 

RSi, Kavi, Vipra and Soma

The Rgveda gives three names for the seer: rishi,

vipra and kavi. As explained earlier, rishi means one

who has the vision of the mantra. The word vipra can

be traced etymologically, vip, to a trembling, excited

state resulting from the presence of the power of the

deity inspiring the seer. The vipras are also poets,

kavis, who are able to solve the riddles of the

mantras, to see through the outer forms and recognise

the truth being veiled.

The ordinary man or woman is transformed into the seer

through such a vision. Soma, 'sva me', is the source

of inspiration that is said to convert the ordinary

mind and to guide the inspired sages. The mystery of

Rta is unravelled only to a rishi:

kavír giirbhíH kaávyenaa kavíH sán sómaH pavítram áty

eti rébhan ||

‘By songs a Poet and a Sage by wisdom, Soma goes

singing through the cleansing filter.’

R'Simanaa yá RSikR't svarSaáH sahásraNiithaH padaviíH

kaviinaám |

tRtiíyaM dhaáma mahiSáH síSaasan sómo viraájam ánu

raajati STúp ||

‘Light-winner, Rsi-minded, Rsi-maker, hymned in a

thousand hymns, Leader of sages,

A Steer who strives to gain his third form, Soma is,

like Viraj, resplendent as a Singer.’ RV IX.96.17,18

 

 

 

‘From this Supreme Self are all these, indeed,

breathed forth.’

 

 

 

 

 

 

 

 

 

=====

‘From this Supreme Self are all these, indeed, breathed forth.’

 

 

 

 

 

 

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[Guest guest]

advaitin, ken knight <anirvacaniya> wrote:

> Some Key Words

>

> Rta:

> Faced with the idea of an underlying unity in the

> diversity it is possible for us to propose a constancy

> that pervades the uncertain world of change.

 

Namaste,

 

This word made me recall another aspect of Time, a thread of

recent discussion. [Without meaning to digress, as Sadaji had

inquired about the Vedic ideas on Time in that thread, and I was

unable to respond due to a 'sick' computer, I am just giving a

reference to a famous hymn:]

 

http://www.himalayanacademy.com/books/vedic_experience/Part2/VEPartIIC

hA.html

 

Purnah kumbhah

AV XIX, 53

1. Time drives like a horse with seven reins,

a thousand-eyed unaging Stallion.

Him the inspired poets mount.

All beings are his chariot wheels.

2. Time draws this chariot with seven wheels.

Seven are the hubs; its axle is nondeath.

At the head of all beings Time proceeds

unceasingly, the first among the Gods.

3. Above Time is set a brimful vessel.

Simultaneously we see Time here, there, everywhere.

Set face to face with all existences,

Time is throned, men say, in the loftiest realm.

4. Time has gathered together all beings that are;

he has passed through all the gathered beings.

He who was father has become their son.

There is no glory higher than his.

5. Time generated the Sky above

and this vast Earth. The passing moments

present and future, by him set swinging,

are reckoned out in due proportions.

6. Time brought forth fate-filled chance.

In Time the Sun shines and burns.

In Time the eye spies from afar.

In Time all existences are.

7. In Time is consciousness and life,

In Time is concentrated name

By Time, when he draws close at hand,

all creatures are with gladness filled.

8. In Time is energy, in Time the highest good.

In Time is the Holy Utterance.

Time is the Lord of all that is,

the Father, he, of the Creator.

9. Sent forth by him, from him all this

was born . On him is it established.

So soon as he has become Brahman,

Time supports the highest Deity.

10. Time created the creatures.

Time created in the beginning the Lord of creatures.

>From Time comes the Self-Existent.

Energy likewise from Time derives.

----

 

Kala

AV XIX, 54

1. From Time came into being the Waters,

from Time the Holy Word, Energy, and the regions.

By Time [each day] the Sun arises,

in Time he goes to rest again.

2. By Time blows the cleansing Wind,

through Time the vast Earth has her being.

The great Heaven has his post in Time.

3. Their son Time long ago engendered

the things that were and that shall be.

>From Time came Scripture into being

and formulas for Sacrifice.

4. By Time was Sacrifice inaugurated,

inexhaustible oblation to the Gods.

In Time live the spirits ant the nymphs.

Upon Time all the worlds repose.

5. In Time are set this Angiras

and Atharvan who came from Heaven,

both this world and the world above,

all holy worlds and holy interspaces.

6. Having conquered the worlds by Holy Word,

Time, the God supreme, goes on.

 

Raimondo Panikkar's commentary at this site is quite

enthralling.

 

 

Regards,

 

Sunder

[Guest guest]

advaitin, ken knight <anirvacaniya>

wrote:

>

>

> Some Key Words

>

> Rta:

> Faced with the idea of an underlying unity in the

> diversity it is possible for us to propose a constancy

> that pervades the uncertain world of change. In the

> Vedas this is a constancy that directs the rotation of

> the seasons and maintains the order in the heavens;

> that brings order out of chaos as it were. Rta became

> the word used for this harmony that rests behind the

> changing scenes in the inner and outer environments.

> However, Rta was also pro-active in that it would

> impose order, direct people on the right path, the

> path taken by the righteous ones.

> `O Indra, lead us on the path of Rta, on the right

> path over all evils.' RV X.133.6

> As a transcendent, supramental force it is seen by

> some as the same concept as dharma. It is cosmic law

> and integrity, occasionally personalised but also

> impersonal and as such may be seen to express that

> mysterious power; it is a power of the One appearing

> in diversity.

 

Namaste all.

 

Just a supplement to Ken-ji's wonderful listing and explanations of

the Vedic keywords. Particularly the two words Rtam and Satyam occur

in pairs throughout the Vedas repeatedly. Each time people give it

different meanings, for example:

 

Satyam is Truth in its pure existence. Ritam is Truth in its dynamic

movement

Satyam is Truth in its pure existence. Rtam is Truth in its dynamic

movement

Satyam is Truth. Rtam is Law

Satyam is what is true. Rtam is what is just.

Satyam is individual truthfulness; Rtam is universal order

Satyam is social truthfulness; Rtam is spiritual law.

Satyam is Right Thought . Rtam is Right Action.

Satyam is worldly truth and order. Rtam is cosmic truth and order

Satyam is the true; Rtam is the right.

Satyam is Truth of Being. Rtam is Truth of Divine Being.

 

But here is a useful write up by Anand Hudli on the evolution of the

meanings of Rtam and Satyam:

http://www.advaita-vedanta.org/archives/public/advaita-l/1998-

April/008777.html

 

PraNAms to all students of Rg Veda.

profvk

[Guest guest]

advaitin, "V. Krishnamurthy" <profvk>

wrote:

>>

> But here is a useful write up by Anand Hudli on the evolution of

the

> meanings of Rtam and Satyam:

> http://www.advaita-vedanta.org/archives/public/advaita-l/1998-

> April/008777.html

 

 

Namaste

The above web address appears in two lines. So it has to be copied

and pasted on the address box. Just clicking the first line would

not work. Sorry for the inconvenience.

 

PraNAms to all students of Rg Veda

profvk

[Guest guest]

advaitin, "V. Krishnamurthy" <profvk>

wrote:

> advaitin, ken knight <anirvacaniya>

> wrote:

> >

> >

> > Some Key Words

> >

> > Rta:

> Just a supplement to Ken-ji's wonderful listing and explanations of

> the Vedic keywords. Particularly the two words Rtam and Satyam

occur

> in pairs throughout the Vedas repeatedly.

 

Namaste,

 

Some more thoughts on Rta:

 

http://www.kamakoti.org/hindudharma/foreword.html

 

 

".....There is a difference of opinion even among the learned as to

the meaning of the word "dharma". The word is derived from "dhr" to

uphold, sustain or nourish. The seers often use it in close

association with "rta" and "satya". Sri Vidyaranya defines rta as the

mental perception and realization of God. The Taithriya Upanishad

also uses it with "satya" and "dharma". It exhorts students to speak

the truth and practise dharma ("Satya vada"; "Dharmam chara").

According to Sankara Bhagavatpada, satya means speaking the truth and

dharma means translating it (Satya) into action.

 

"Satyamiti yathasastrarthata sa eva anusthiyamanah dharmanama

bhavati."

 

In this connection, the explanation given by Sri.K.Balasubramania

Aiyar is relevant:: "An analysis of the significance of these three

words (rta, satya and dharma) brings out clearly to us the

fundamental basis of dharma as the ideal for an individual. While rta

denotes the mental perception and realization of truth and satya

denotes the exact true expression in words of the truth as perceived

by the mind, dharma is the observance, in the conduct of life, of

truth. In fact, dharma is the way of life which translates into

action the truth perceived by the man of insight as expressed by him

truly. In short, rta is truth in thought, satya is truth in words and

dharma is truth in deed."

 

[excerpt from the Foreword by Judge Mishra]

 

 

Regards,

 

Sunder

[Guest guest]

Sunderji writes...

 

"In short, rta is truth in thought, satya is truth in words and

dharma is truth in deed."

 

Yes! Indeed!

 

 

In the TaittirIya upaniShad (1.11.1)Tthere is a verse that says

 

"satyaM vada . dharmaM cara ."

 

Speak the truth, practice dharma

 

and wheat is the SOURCE of Dharma ?

 

and in manu smriti, manu says

 

"vedo.akhilo dharmamUlam" (mulm means foundation)

 

veda-s are the source of all dharma

 

'Dharmao rakshati rakshitah'

 

Dharma protects those who protect dharma AND

 

'Dharma eva hatohanti'

 

Dharma destroys those who try to destroy dharma

 

Thank you sunderji for a delightful post.

 

Thank you knightji for reminding us of the twin truths of Satya AND

dharma - the pillars of Hinduism.

 

with warmest regards

[Guest guest]

please allow me to add to my last post on satya and dharma ...

 

In sri vishnu shasaranama.h. Lord vishnu is described as

 

 

satya-dharma-parAkramah

 

Meaning

 

One whose qualities and valor are always true. Om satya-dharma-

parAkramAya namah.

 

Here dharma refers to the auspicious qualities of BhagavAn, and

parAkrama refers to His valor. One in whom they are never failing

(satya) is satya-dharma-parAkramah. SrI cinmayAnanda interprets the

nAma to mean that BhagavAn is one who embodies satya (truth), dharma

(righteous), and parAkrama (heroism). In vAlmIki rAmAyaNa SrI rAma is

referred to as satya-parAkramah - One whose parAkrama is never in

vain, and is always used for the good of the world. The writer in

dharma cakram points out that the nAma tells us the importance of

living a life of truth, righteousenss, and the valor resulting from

this kind of life. Those who live a life along these lines are bound

to succeed in what they do, as evidenced by the lives of HanumAn,

Bhishma, etc. -

 

source -dAsan kRshNamAcAryan

 

AUM NAMO NARAYANA!

 

In advaitin, "adi_shakthi16" <adi_shakthi16>

wrote:

> Sunderji writes...

>

> "In short, rta is truth in thought, satya is truth in words and

> dharma is truth in deed."

>

> Yes! Indeed!

>

>

> In the TaittirIya upaniShad (1.11.1)Tthere is a verse that says

>

> "satyaM vada . dharmaM cara ."

>

> Speak the truth, practice dharma

[Guest guest]

Namaste all,

 

Thank you for today's contributions on Rta and satya which I have printed off

for the file. With such full contributions I thought it best to leave the next

section in my own series for a day or so. Especially as your postings have set

me off on an etymological study of Rta. If anything of value appears I will post

it tomorrow.

One member contacted me away from the group and sent me the following URL:

http://www.omshaantih.com/Scriptures/Rig%20Veda/Breath/Forth.htm

 

 

This was because of the postscript I have been using to end my postings:

‘From this Supreme Self are all these, indeed, breathed forth.’

 

I thought that it was well worth sharing it generally

 

Ken Knight

 

 

 

 

 

‘From this Supreme Self are all these, indeed, breathed forth.’

 

 

 

Friends. Fun. Try the all-new Messenger

 

 

[Guest guest]

advaitin, ken knight <anirvacaniya>

wrote:

> Namaste all,

>

> Thank you for today's contributions on Rta and satya which I have

printed off for the file. With such full contributions I thought it

best to leave the next section in my own series for a day or so.

 

Namaste.

 

Here is a comment on the word 'MAyA'. Many of us would be familiar

with the derivation:

'yA mA sA mAyA'

meaning, 'What is not, is mAyA'.

 

There are other derivations:

 

'mA ayyate (=jnAyate) iti mAyA'

meaning, 'What cannot be comprehended, is mAyA'.

 

Also,

'mIyate (=jnAyate) kAryadvArA iti mAyA'

meaning, '(Though it cannot be comprehended directly) it is known by

its effects'.

 

PraNAms to all students of Rg Veda.

profvk