kaanwamthere is an instructive anecdote recounted in brihad-aranyakopanishat 4, as well as in...
TRANSCRIPT
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)
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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-ÌlÉ£Çü 1-7
3 AlrÉÉå lÉÉlÉårÉÈ-ÌlÉ£Çü 1-6
4 6-1-from 7to 13
5 5-1-from 6to 12
6 2-1
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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
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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
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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
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(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×ή U¤ÉhÉ SÏÎmiÉ Ì¢ürÉÉÌSwÉÑ
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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
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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, ÌuɵÉ-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 (ÌuɵÉuÉåSxÉÇ11), the receiver of the
oblations of our activities and the bringer of all divine
11
uÉåSÈ=kÉlÉÇ (uÉæ.ÌlÉ. 2-10); ÌuÉS-¥ÉÉlÉå
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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 ÌuɵÉuÉåSxÉÇ | 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-aÉÌiÉpɤÉhÉrÉÉåÈ
14 GauÉåSxÉÇÌWûiÉÉ 1-12-1
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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
Rigvedasamhita 1st Mandalam: 36
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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.
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‗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 |
ÌuɵÉýÇ xÉÉå AþalÉå eÉrÉÌiÉý iuÉrÉÉý kÉlÉÇý rÉxiÉåÿ SýSÉxÉý qÉirÉïþÈ ||
15
ÌlÉ£Çü 5-1
16 ÌlÉ£Çü 8-9
17 ÌlÉ£Çü 8-10
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SåuÉÉxÉÈ, iuÉÉ, uÉÂhÉÈ, ÍqɧÉÈ, ArÉïqÉÉ, xÉÇ, SÕiÉÇ, mÉë¦ÉÇ, ClkÉiÉå, ÌuɵÉÇ,
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 (ÍqɧÉÈ) 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 (ÌuɵÉÇ kÉlÉÇ20).
‗mÉëÉhÉÉå uÉæ ÍqɧÉÉåÅmÉÉlÉÉå uÉÂhÉÈ‘21. Varuna is Apana or
eliminating current; Mitra is Prana or crystallizing
current. ‗ÍqɧÉÈ‘ is the friend who rescues us from the
18
ArÉïÇ DµÉUÇ mÉëÍqÉqÉÏiÉå uÉ×̨ÉÌlɶÉsÉiuÉÃmÉMü MÑüqpÉMåülÉ rÉÈ xÉ ArÉïqÉÉ
19 ÌSuÉÑ-ÌuÉÎeÉaÉÏwÉɱÑirÉÉSÉæ
20 ÍkÉÌuÉ-mÉëÏhÉlÉÉjÉïÈ
21 iÉæ̨ÉUÏrÉxÉÇÌWûiÉÉ 5-3-4
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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
ÍqɧÉÈ mÉëqÉÏiÉåx§ÉÉrÉiÉå; xÉÇÍqÉluÉÉlÉÉå SìuÉÌiÉÌiÉ uÉÉ qÉåSrÉiÉåuÉÉï-ÌlÉ壂 10-21; ÍqÉÌuÉ-xÉåcÉlÉå; ÍgÉÍqÉSÉ-
xlÉåWûlÉå. uÉÂhÉÈ uÉëÑhÉÉåiÉÏÌiÉ xÉiÉÈ-ÌlÉ£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‘-iÉæ̨ÉUÏrÉxÉÇÌWûiÉÉ 2-3-4
25 AUÏlÉç rÉqÉrÉiÉÏÌiÉ ArÉïqÉÉ
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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 (ÌuɵÉÇ
kÉlÉÇ27).
26
xÉ rÉ LiÉSåuÉÇ ÌuɲÉlɤÉUÇ mÉëhÉÉæirÉåiÉSåuÉɤÉUÇ xuÉUqÉqÉ×iÉqÉpÉrÉÇ mÉëÌuÉzÉÌiÉ, iÉimÉëÌuÉzrÉ rÉSqÉ×iÉÉ
SåuÉÉxiÉSqÉ×iÉÉå pÉuÉÌiÉ-NûÉÇSÉåarÉÉåmÉÌlÉwÉiÉç 1-4-5
27 ÌuÉzÉ-mÉëuÉåzÉlÉå; ÍkÉÌuÉ-mÉëÏhÉlÉÉjÉïÈ
Rigvedasamhita 1st Mandalam: 36
th Suktam
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Metre:: Brihati
5. qÉýlSìÉå WûÉåiÉÉÿ aÉ×ýWûmÉþÌiÉýUalÉåÿ SÕýiÉÉå ÌuÉýzÉÉqÉþÍxÉ |
iuÉå ÌuɵÉÉý xÉ…¡ûþiÉÉÌlÉ uÉëýiÉÉ kÉëÑýuÉÉ rÉÉÌlÉþ SåýuÉÉ AM×üÿhuÉiÉ ||
qÉlSìÈ, WûÉåiÉÉ, aÉ×Wû-mÉÌiÉÈ, AalÉå, SÕiÉÈ, ÌuÉzÉÉÇ, AÍxÉ, iuÉå, ÌuɵÉÉ,
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 ÌuɵÉÉ 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
Rigvedasamhita 1st Mandalam: 36
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© Dr. M. Narasimharao
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 ÌuÉÌlÉrÉчåû LiÉÉlÉç aÉëÉqÉÉlÉåiÉÉlÉç
aÉëÉqÉÉlÉç AÍkÉÌiɸxuÉåirÉåuÉqÉåuÉæwÉ mÉëÉhÉ CiÉUÉlÉç mÉëÉhÉÉlÉç mÉ×jÉMçü mÉ×jÉaÉåuÉ
xÉÇÌlÉkɨÉå‘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 iÉæ̨ÉUÏrÉÉåmÉÌlÉwÉiÉç 3-6
30 mÉëzlÉÉåmÉÌlÉwÉiÉç 3-4
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
coordinated by the universal Prana. ‗AÉÌSirÉÉå Wû uÉæ oÉɽÈ
mÉëÉhÉ ESrÉirÉåwÉ ½ålÉÇ cÉɤÉÑwÉÇ mÉëÉhÉqÉlÉÑaÉ׺ûÉlÉÈ| mÉ×ÍjÉurÉÉÇ rÉÉ SåuÉiÉÉ
xÉæwÉÉ mÉÑÂwÉxrÉÉmÉÉlÉqÉuɹprÉÉliÉUÉ 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
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
feelings and corrects the defects occurring in the bodily
organization (SÕiÉÉå32 ÌuÉzÉÉqÉÍxÉ).
Metre:: Satobrihati
6. iuÉå CSþalÉå xÉÑýpÉaÉåÿ rÉÌuÉwœý ÌuɵÉýqÉÉWÕûÿrÉiÉå WûýÌuÉÈ |
xÉ iuÉÇ lÉÉåÿ Aý± xÉÑýqÉlÉÉÿ EýiÉÉmÉýUÇ rÉͤÉþ SåýuÉÉlixÉÑýuÉÏrÉÉïÿ ||
iuÉå, CiÉç, AalÉå, xÉÑ-pÉaÉå, rÉÌuÉwœ, ÌuɵÉÇ, AÉ, WÕûrÉiÉå, WûÌuÉÈ, xÉÈ,
iuÉÇ, lÉÈ, A±, xÉÑ-qÉlÉÉÈ, EiÉ, AmÉUÇ, rÉͤÉ, 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 ÌuɵÉÇ WûÌuÉÈ AÉWÕûrÉiÉå). Such Good-minded
Thou (xÉÈ xÉÑqÉlÉÉÈ iuÉÇ), receiving all the oblations with
love, harmonize (rÉͤÉ) 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-ÌlÉ£Çü 5-1
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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-
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 (rÉͤÉ) 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 ||
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
‗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
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 Eý ¤ÉrÉÉÿrÉ cÉÌ¢üUå |
pÉÑuÉýiÉç MühuÉåý uÉ×wÉÉÿ ±ÑýqlrÉÉWÒûþiÉýÈ ¢ülSýSµÉÉåý aÉÌuÉþ̹wÉÑ ||
blÉliÉÈ, uÉקÉÇ, AiÉUlÉç, UÉåSxÉÏ, AmÉÈ, EÂ, ¤ÉrÉÉrÉ, cÉÌ¢üUå, pÉÑuÉiÉç,
MühuÉå, uÉ×wÉÉ, ±ÑqlÉÏ, AÉ-WÒûiÉÈ, ¢ülSiÉç, AµÉÈ, aÉÉå-C̹wÉÑ ||
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
[‗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 uÉקÉÇ), perform powerful
Pranic activities (AmÉÈ cÉÌ¢üUå38) to achieve great spiritual
progress (E ¤ÉrÉÉrÉ39) and cross the Earth-chakra
through Akasa-chakra (UÉåSxÉÏ AiÉUlÉç) to reside forever in
the Vast Abode of God‘s Presence (E ¤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-C̹wÉÑ), 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 ͤÉ-ÌlÉuÉÉxÉaÉirÉÉåÈ
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 ‗E ¤ÉrÉÉrÉ‘, using the two meanings of the
verb-root ‗ͤÉ-ÌlÉuÉÉxÉaÉirÉÉåÈ‘. For launching themselves
into the Presence of God (E ¤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
41 ÌlÉ£Çü 6-1
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 ‗aÉÌuÉ̹wÉÑ‘ is split as ‗aÉÉå+C̹wÉÑ‘ 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 iÉæ̨ÉUÏrÉxÉÇÌWûiÉÉ 7-5-1
44 aÉcNûÎliÉ ÌuÉwÉrÉÉlÉç mÉëÌiÉ CÌiÉ aÉÉuÉÈ CÎlSìrÉÉÍhÉ
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 ‗C̹‘ is derived from ‗CwÉ-AÉpÉϤhrÉå‘ and
‗CwÉÑ-CcNûÉrÉÉÇ‘. ‗C̹‘ 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 CirÉÉcɤÉiÉå mÉUÉå¤ÉåhÉ‘45: ‗C̹‘ 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
iÉæ̨ÉUÏrÉoÉëɼhÉÇ 3-12-2-1
46 aÉÉuÉÈ UzqÉrÉÈ- ÌlÉ£Çü 2-6
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 mÉɧÉåhÉ xÉirÉxrÉÉÌmÉÌWûiÉÇ qÉÑZÉqÉç |
iɨuÉÇ mÉÔwɳÉmÉÉuÉ×hÉÑ xÉirÉkÉqÉÉïrÉ SعrÉå ||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
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th Suktam
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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, rÉÎeɸÇ, 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 (rÉÎeɸÇ
iuÉÉ), whom the beaming souls (SåuÉÉxÉÈ) ensconce here
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(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
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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
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th Suktam
© Dr. M. Narasimharao
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.
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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
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th Suktam
© Dr. M. Narasimharao
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
‗uÉÍxɸɑ—that which makes the abode of the senses the
most habitable of all; ‗Eye‘ has the title ‗mÉëÌiɸɑ 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
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th Suktam
© Dr. M. Narasimharao
(‗´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 iÉqÉÑÎiZÉSå³ÉæuÉɱ lÉ µÉÈ |
xrÉÉ³É UɧÉÏ 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
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 ÌiɸÉÿ SåýuÉÉå lÉ xÉþÌuÉýiÉÉ |
FýkuÉÉåï uÉÉeÉþxrÉý xÉÌlÉþiÉÉý rÉSýÎgeÉÍpÉþuÉÉýïbÉΰþÌuÉýïÀûrÉÉÿqÉWåû ||
FkuÉïÈ, FÇ, xÉÑ, lÉÈ, FiÉrÉå, Ìiɸ, 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 Ìiɸ), 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
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th Suktam
© Dr. M. Narasimharao
life-ritual (rÉiÉç AÎgeÉÍpÉÈ uÉÉbÉΰÈ57), 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
uÉÉbÉΰÈ) 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
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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 ÌuɵÉÇý xÉqÉý̧ÉhÉÇÿ SWû |
M×üýkÉÏ lÉþ FýkuÉÉïgcÉýUjÉÉÿrÉ eÉÏýuÉxÉåÿ ÌuÉýSÉ SåýuÉåwÉÑþ lÉÉåý SÒuÉþÈ ||
FkuÉïÈ, lÉÈ, mÉÉÌWû, AÇWûxÉÈ, ÌlÉ, MåüiÉÑlÉÉ, ÌuɵÉÇ, xÉÇ, A̧ÉhÉÇ, 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
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with Your wisdom (MåüiÉÑlÉÉ59) and burn all cruel bad
habits and passions eating into our hearts (ÌuɵÉÇ A̧ÉhÉÇ
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
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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 ‗A̧ɑ derived from the verb-root
‗AS-pɤÉhÉå‘. The word ‗A̧ɑ has also the connotation of
‗irrespective of time‘, ‗̧ɑ 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,
Rigvedasamhita 1st Mandalam: 36
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© Dr. M. Narasimharao
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 UͤÉiÉurÉqÉxqÉÉiÉç, UWûÍxÉ ¤ÉhÉÉåÌiÉ uÉÉ, UɧÉÉæ lɤÉiÉ CÌiÉ uÉÉ-ÌlÉ£Çü 4-18 ; U¤É-mÉÉsÉlÉå;
¤ÉhÉÑ-ÌWÇûxÉÉrÉÉqÉç, hɤÉ-aÉiÉÉæ
61 kÉÑuÉÏï-ÌWÇûxÉÉjÉïÈ
62 UÉ-SÉlÉå
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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
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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
Rigvedasamhita 1st Mandalam: 36
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© Dr. M. Narasimharao
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
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(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=UȨ́ÉÈ(uÉæ.ÌlÉ. 1-7); AÉrÉÑkÉÇ : AgeÉÎliÉ qÉ×irÉÑÇ lÉrÉÎliÉ rÉæÈ iÉæÈ AÉrÉÑkÉæÈ A£ÑüÍpÉÈ; AgeÉÔ-
urÉÌ£üqÉë¤ÉhÉMüÉÎliÉaÉÌiÉwÉÑ
67 zÉÉå-iÉlÉÔMüUhÉå
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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
Rigvedasamhita 1st Mandalam: 36
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© Dr. M. Narasimharao
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 ||
Rigvedasamhita 1st Mandalam: 36
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AÎalÉÈû, uÉulÉå, xÉÑ-uÉÏrÉïÇ, AÎalÉÈ, MühuÉÉrÉ, xÉÉæpÉaÉÇ, AÎalÉÈ, mÉë,
AÉuÉiÉç, ÍqɧÉÉ, 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
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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 ‗Íqɧɑ, 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
ÍqɧÉÈ mÉëqÉÏiÉåx§ÉÉrÉiÉå; xÉÇÍqÉluÉÉlÉÉå SìuÉÌiÉ-ÌlÉ£Çü 10-21; ÍqÉÌuÉ-xÉåcÉlÉå; QÒûÍqÉgÉç-mÉë¤ÉåmÉhÉå
72 AÌiÉÍjÉUprÉÌiÉiÉÉå aÉ×WûÉlÉç pÉuÉÌiÉ; AprÉåÌiÉ ÌiÉÍjÉwÉÑ-ÌlÉ£Çü 4-5; AiÉ-xÉÉiÉirÉaÉqÉlÉå; ‗AÌiÉÍjÉSåuÉÉå
pÉuÉ‘-iÉæ̨ÉUÏrÉÉåmÉÌlÉwÉiÉç 1-11-2
Rigvedasamhita 1st Mandalam: 36
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vibrations of change that would reach us at those
junctures of time. ‗C̹‘ 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:
‗iÉÍqÉ̹ÍpÉUluÉæcNûiÉç | iÉÍqÉ̹ÍpÉUluÉÌuÉlSiÉç | iÉÌS¹ÏlÉÉÍqÉ̹iuÉqÉç |
L¹rÉÉå Wû uÉæ lÉÉqÉ | iÉÉ C¹rÉ AÉcɤÉiÉå mÉUÉå¤ÉåhÉ |‘73. ‗L̹‘ is
indirectly denoted by ‗C̹‘. 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
iÉæ̨ÉUÏrÉoÉëɼhÉÇ 3-12-2
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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-ÌlÉ£Çü 7-26, 11-48 ; mÉUÉuÉiÉ CÌiÉ SÕUlÉÉqÉ-uÉæ.ÌlÉ. 3-26
75 EaÉëÈ EªÕhÉïÈ
76 ÌSuÉÑ-ÌuÉÎeÉaÉÏwÉÉrÉÉÇ
77 rÉiÉÏ-mÉërɦÉå; rÉqÉ-EmÉUqÉå
78 iÉÑU CÌiÉ rÉqÉlÉÉqÉ, iuÉUiÉåÈ-he comes towards us quickly to dissolve us- ÌlÉ£Çü 12-14;
iÉÑuÉïzÉ CÌiÉ AÎliÉMülÉÉqÉ-uÉæ.ÌlÉ. 2-16; uÉzÉ-MüÉliÉÉæ
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(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-EmɤÉrÉå; wÉWû-qÉwÉïhÉå
80 hÉÑ-xiÉÑiÉÉæ
81 ÎxjÉUiÉåuÉÉï ÌuÉmÉUÏiÉxrÉ-ÌlÉ£Çü 9-11; UqÉqÉÉhÉÉåÅÎxqÉlÉç ÌiɸÌiÉ
82 uÉxÉ-ÌlÉuÉÉxÉå
83 iÉÑU+uÉÏÌiÉÇ; uÉÏ-aÉÌiÉ urÉÉÎmiÉ mÉëeÉlÉ MüÉlirÉxÉlÉ ZÉÉSlÉåwÉÑ; iÉÑuÉÏï-ÌWÇûxÉÉjÉåï
84 uÉæ.ÌlÉ. 2-3
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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
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© Dr. M. Narasimharao
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 iɨÉå 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
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 zɵÉþiÉå |
SÏýSåjÉý MühuÉþ GýiÉeÉÉÿiÉ EͤÉýiÉÉå rÉÇ lÉþqÉýxrÉÎliÉþ M×üý¹rÉþÈ ||
ÌlÉ, iuÉÉÇ, AalÉå, qÉlÉÑÈ, SkÉå, erÉÉåÌiÉÈ, eÉlÉÉrÉ, zɵÉiÉå, SÏSåjÉ, MühuÉå,
GiÉ-eÉÉiÉÈ, EͤÉiÉÈ, 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
(zɵÉiÉå) for the sake of the whole lot of created people
(zɵÉiÉå88 eÉlÉÉrÉ). You, the Divine-order-born (GiÉeÉÉiÉÈ)
87
qÉlÉ-¥ÉÉlÉå; qÉlÉÑ-AuÉoÉÉåkÉlÉå
88 zɵÉÌSÌiÉ oÉWÒûlÉÉqÉ-uÉæ.ÌlÉ. 3-1
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
and the Energy-pregnant (EͤÉiÉÈ) 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 ‗EͤÉiÉÈ‘.
‗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
‗EͤÉiÉÈ‘, 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,
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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 zɵÉiÉå) 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-ÌlÉ£Çü
10-22
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
Metre::Satobrihati
20. iuÉåýwÉÉxÉÉåÿ AýalÉåUqÉþuÉliÉÉå AýcÉïrÉÉåÿ pÉÏýqÉÉxÉÉåý lÉ mÉëiÉÏÿiÉrÉå |
Uý¤ÉýÎxuÉlÉýÈ xÉSýÍqɱÉÿiÉÑýqÉÉuÉþiÉÉåý ÌuɵÉÇý xÉqÉý̧ÉhÉÇÿ SWû ||
iuÉåwÉÉxÉÈ, AalÉåÈ, AqÉ-uÉliÉÈ, AcÉïrÉÈ, pÉÏqÉÉxÉÈ, lÉ, mÉëÌiÉ-CiÉrÉå,
U¤ÉÎxuÉlÉÈ, xÉSÇ, CiÉç, rÉÉiÉÑ-qÉÉuÉiÉÈ, ÌuɵÉÇ, xÉÇ, A̧ÉhÉÇ, 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 (ÌuɵÉÇ
A̧ÉhÉÇ94).
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-ÌlÉ£Çü 5-1.
92 ÎiuÉwÉ-SÏmiÉÉæ
93 U¤ÉÈ UWûÍxÉ ¤ÉhÉÉåÌiÉ-ÌlÉ£Çü 4-18; ¤ÉhÉÑ-ÌWÇûxÉÉrÉÉqÉç
94 AS-pɤÉhÉå; ÌuɵÉÇ=xÉuÉïÇ
Rigvedasamhita 1st Mandalam: 36
th Suktam
© Dr. M. Narasimharao
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