�SOUNASSEPAM (Hymns of Sage Sunassepa)

Rigveda Samhita � First Mandala � Sixth Anuvaka- 24th Suktham

Sage �Sunassepa/Devarata (Son of Ajeegartha; adopted by Viswamitra, he became Devarata)

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

Devata- Prajapathi ( MüÈ) ; Chandas � trishtup

1 MüxrÉþ lÉÔýlÉÇ MüþiÉýqÉxrÉÉýqÉ×iÉÉÿlÉÉÇý qÉlÉÉÿqÉWåûý cÉÉÂþ SåýuÉxrÉý lÉÉqÉþ|

MüÉå lÉÉåÿ qÉý½É AÌSþiÉrÉåý mÉÑlÉþSÉïÎimÉýiÉUÇÿ cÉ SØýzÉårÉÇÿ qÉÉýiÉUÇÿ cÉ ||

MüxrÉ,lÉÔlÉqÉç,MüiÉqÉxrÉ,AqÉ×iÉÉlÉÉqÉç,qÉlÉÉqÉWåû,cÉÉÂ,SåuÉxrÉ,lÉÉqÉ,MüÈ,lÉÈ,qɽæ,AÌSiÉrÉå,mÉÑlÉÈ,SÉiÉç,ÌmÉiÉUÇ,cÉ,SØzÉårÉqÉç,

qÉÉiÉUqÉç,cÉ ||

Of all the immortals (AqÉ×iÉÉlÉ|Ç ), whose delectable, true-to-sense, enlightening,

divine name ( MüxrÉ MüiÉqÉxrÉ cÉÉÃ SåuÉxrÉ lÉÉqÉ ) shall we meditate upon (qÉlÉÉqÉWåû), for us (lÉÈ) to

be certainly (lÉÔlÉÇ ) delivered back ( mÉÑlÉÈSÉiÉÔ ) to the colossal (qɽæ) indissoluble

consciousness (AÌSiÉrÉå ) ? Which personified delight, which Omnific Master (MüÈ) will

make me discover and behold (SèzÉårÉÇ ) the true fathering perfect wisdom (ÌmÉiÉUÇ cÉ) and

the true mothering unconditional love (qÉÉiÉUÇ cÉ)?

Aditi means unimpaired (�SÏXèû�¤ÉrÉå), indivisible (�SÉåã�-AuZÉhQûûlÉå) consciousness.

This indissoluble consciousness descended as divided and selfish consciousness characterised by an unending series of dualities. For this diversified consciousness to ascend back to the unified unimpaired consciousness , of all the names of creative-forces, which specific name is to be meditated upon ? �- This is the question posited by Sunassepa, the seer of the suktam. �Sunassepa� is one who has touched the heights of wisdom.

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�µÉÉ zÉÑrÉÉrÉÏ,zÉuÉiÉåuÉÉï aÉÌiÉMüqÉïhÉÈ,µÉÍxÉiÉåuÉÉï� (Nirukta 3-18)

�zÉÑrÉÉrÉÏ� means one who moves quickly. As the verb roots with the meaning of

moving and going mean also knowing and understanding, the first member of the

word Sunassepa, �zÉÑlÉÈ�

refers to knowledge and wisdom. This word can also be

derived from the root �µÉxÉ�

meaning � to breathe�. Besides �µÉÍxÉÌiÉ�

means also

injuring . Thus the word �zÉÑlÉÈ� also means that which destroys the physical frailties

and mental flaws with the power of prana( life- force). The second member of the

word �Sunassepa�,namely (zÉåmÉÈ) , is derived from (�zÉmÉiÉåÈ xmÉ×zÉÌiÉMüqÉïhÉÈ�) (Nirukta 3-21) ,

meaning intimate touch and close contact. Now, combining these two derivations, �Sunassepa� means �one who with the prana-yoga overcomes all blemishes and categorically touches the summit of God- wisdom�. A certain story relates that in the life of young Sunassepa, there occurred a death- causing incident which might have triggered his mind and brain to analyse and achieve this most exalted state. In view of this story, �Sunassepa� can also mean as �one who with intense dispassion,

moves forward quickly(�zÉÑrÉÉrÉÏ�) to touch (�zÉåmÉÈ�) the hem of immortality�. What we are

interested is the God-contact that the Sage had realized. The story by itself is always a secondary one. It might have been concocted or some interpolation might have been made in the historical account so as to drive home the main theme � that is , Realization � strongly.

This story was related in Aitareya Brahmana. A certain king named

Harishchandra beseeched Varuna for begetting a child, whom he would sacrifice immediately after the event of birth. This promise itself is questionable. It is really suprising that one would sacrifice that which he yearns to have so keenly. It may be true in case of other desires. But in the case of desire for offspring, it seems nearly absurd because filial infatuation is maddeningly overpowering. To indicate this, the drama of dodging the promised sacrifice is the main plot of this engaging story. Some so-called rationalists see this unreal drama of human sacrifice through the magnifying lens of disgust and reject the story as baseless, refusing blindly to receive the intended purport.

Let that be. The boon-bred son, named Rohit, was born. As expected, the

son-related infatuation stood in the way of fulfilling the ghastly promise. When Varuna reminded Harishchandra , he shirked from it giving one or another spurious reason----during the first ten days after birth, the object of sacrifice would be impure; a toothless object would not be fit for sacrifice; unless the milk-teeth were replaced by a new set of teeth, the sacrificial object would not be fit; etc., etc. With a series of such evasive devices, time was gained time and again . In the meanwhile , the boy also grew up to become aware of what was in store for him. Terrified, he slipped out of the palace without information. Varuna was vexed with the evasive behaviour of the king and cursed him to suffer from ascites. Rohit, while moving underground , had heard about the hopeless disease of his father and decided to come back to the kingdom so that his father could be relieved of the disease . But he was stopped time and again by Indra, advising him not to give up himself to death, but try every method to escape from it. In this way, five years passed away. Every year Indra gave him a fresh example to make him try earnestly to come out of the crisis. �The wealth of a sitting person sits down; the fortune of a standing person stands still; the affluence of a sleeping one is drowned in sleep; the opulence of a continuously moving person moves on and on. Move on, therefore, my boy , move on ceaselessly� - ---with such encouraging advices, Rohit endeavoured hard and found at last a substitute for him in the form of Sunassepa, the middle son of Ajeegartha. The father Ajeegartha embraced his eldest son and the mother hugged fast her youngest son. The middle one was thus forsaken. Not only that, the mother and father sold him out for a price. Thus Sunassepa fell into the jaws of impending death. To avert this premature death, Sunassepa took refuge at the feet of Viswamitra, a friend of all forlorn people. Viswamitra saved him by bestowing on him certain protecting mantras. As his own father foresook him for the sake of money, Sunassepa considered Viswamitra to be his real father. It is because of this that Sunseepa is also known by another name �Devarata� ( One given by God).

Harischandra was an impulsive father who wished to sacrifice his son born out

of his own entrails. He was an unthinking father giving a word unbecoming of a father. Ajeegartha was a money- greedy father who sold out his son for a ransom. He and his wife did not think even for a moment the plight of their young sensitive kid, nor did they care for his delicate mind and the torture he had to face alone without any moral support. Viswamitra was a befriending father who saved Sunassepa by teaching him the mantra of liberation from the labyrinth of mortality.

We can imagine and understand the extreme pangs undergone by

Sunassepa during those terrifying days. This extreme dejection and depression of spirits had become his Guru and made him the wisdom-contacting Sunassepa, who snatched this God-given opportunity to attain immortality with a nimble step.

�cÉiÉÑÌuÉïkÉÉ pÉeÉliÉå qÉÉÇ eÉlÉÉÈ xÉÑMçüÌiÉlÉÉåÅeÉÑïlÉ| AÉiÉÉåï ÎeÉ¥ÉÉÉxÉÑUjÉÉïjÉÏï ¥ÉÉlÉÏ cÉ pÉUiÉwÉïpÉ||�(B.G.7-16)

The distressed, the questors of wisdom, the cravers for their objects here and in the hereafter and the wise �-- are the four kinds of virtuous actors in the earthly dream drama, trying to play in tune with the Stage Director. Our Sunassepa ascended step by step to the peak of wisdom. He was first in the afflicted condition on the threshold of losing his life as a young man. Impelled by the urgency of the situation he became a questor of the avenues of escape. The question in this mantra points to this search. He became a seeker after his desired object of prana and finally he touched the peak of wisdom. When he came out of the predicament, he, reinforced with dispassion and wisdom, searched frantically for a way out of the conundrum of life which would be useful for all. He left off all attractions and repulsions, the eternal enemies defiling his mind. He started questing after a sure way to attain indestructibility and to discover his Real Parents of Divine Love and Liberating Wisdom. He poses for himself the arduous question of finding that exalted

�name� which is the personification of the greatest Joy (M-üiÉqÉxrÉ), which is a living

example, symbolized by �waters�, of permeating consciousness (M-üxrÉ) , which

embodies firmness of resolve in desiring victory, over all negative forces(SåuÉxrÉ-�ÌSuÉÑ-

ÌuÉÎeÉaÉÏwÉÉrÉÉÇ), and which represents the ever- striving personality increasingly moving

towards the ultimate goal of unveiling the soul-splendour (�cÉÉÂ�-cÉUhÉzÉÏsÉxrÉ) . Meditation

on that �name� means to feel the spiritual vibrations engendered by its pronouncement. That �name� is obviously that which transcends language, faith and such other limitations; it is All-uplifting, Omninomenal, All-pervading Cosmic vibrational energy, the active form of Kutastha chaitanya. It is the name of Spirit, the foremost vibration giving rise to creation. The name, being undefinable, the

expounded subject (i.e., the �devata�) of this manta is �MçüÈ�� the creator and

governor of all that is created, Prajapathi.

The answer to the question posed by himself was obtained by Sunassepa from within (the undefinable Prajapathi) and that took the form of the second mantra. That �name�,Sunassepa explicitly says , is the Guru and Leader of all creation, Agni. The creation is evolved out of the primordial word, the foremost vibration, �Ag(ra)nee� . Therefore that is the �name� which is to be meditated upon, which by its leader-potential, fulfils our ambition to expand our consciousness to the highest level of the Indissoluble Cosmic Consciousness. This primary vibration has two aspects � --cosmic sound (pranava), and cosmic light (Agni) , and in the next mantra the Pranavagni is identified as the sought- for �Name�.

Devata-Agni;Metre-Thrishtup

AýalÉåuÉïrÉÇ mÉëþjÉýqÉxrÉÉýqÉ×iÉÉÿlÉÉÇý qÉlÉÉÿqÉWåûý cÉÉÂþ SåýuÉxrÉý lÉÉqÉþ |

xÉ lÉÉåÿ qÉý½É AÌSþiÉrÉåý mÉÑlÉþSÉïÎimÉýiÉUÇÿ cÉ SØýzÉårÉÇÿ qÉÉýiÉUÇÿ cÉ ||

AalÉåÈ,uÉrÉqÉç,mÉëjÉqÉxrÉ,AqÉ×iÉlÉÉqÉç,qÉlÉÉqÉWåû,cÉÉÂ,SåuÉxrÉ, lÉÉqÉ,xÉÈ,lÉÈ,qɽæ,

AÌSiÉrÉå,mÉÑlÉÈ,SÉiÉç,ÌmÉiÉUqÉç,cÉ,SØzÉårÉqÉç,qÉÉiÉUqÉç,cÉ ||

Of all the immortal creative forces (AqÉ×iÉlÉÉqÉç ), the Foremost one (mÉëjÉqÉxrÉ), the

Cosmic Vibration, leading and furthering the process of creation forward (AalÉåÈ-

�AÎalÉUaÉëhÉÏpÉïuÉÌiÉ�

) through variations in the rate of vibration, is the delectable Divine

Name (cÉÉÂ SåuÉxrÉ lÉÉqÉ) that we (uÉrÉqÉç) repeatedly meditate upon (qÉlÉÉqÉWå). He alone (xÉÈ) will

hand us over back (lÉÈ mÉÑlÉÈ SÉiÉç) to the Great (qɽæ) Unimpaired Indestructible

consciousness (AÌSiÉrÉå), attaining which, I will discover and realize (SØzÉårÉqÉç) the never

forsaking Perfect Wisdom as my protecting father (ÌmÉiÉUqÉç cÉ) and Divine Love as my

nourishing mother (qÉÉiÉUqÉç cÉ)

The Creative forces, the Potential representative of Paramatma, which supervise the creation, maintenance and dissolution of the Universe are the immortal powers through which Paramatma works. But representatives are always limited in their scope and power. That Immortal Light, recurrent immersions in the divine

vibrations of which (�qlÉÉrÉiÉå AprÉxrÉiÉå rÉålÉ iÉiÉç �lÉÉqÉ�

) will return our duality-infested

consciousness to the Unimpaired Cosmic Consciousness, is certainly the Source of all the Immortals, Paramatma Himself. The Illimitable has no limiting, circumscribing name. The names of Hari, Hara etc., cannot exhaust the Infinite Consciousness. The Father of creation is vibrating as eternal life through the Mother Nature. That vibration of Eternal Life manifests through the Cosmic Vibration �Om�. Therefore the

name �Aum� defines the perfect one. �iÉxrÉ uÉÉcÉMüÈ mÉëhÉuÉÈ�

(Patanjali�s yogasutras

1-27). Perfection�s Name is the Word, Cosmic Vibration, Omkara. That word is here

expressed as (�cÉÉ lÉÉqÉ�

), the handsome name, the illuminating name, the

creation -activating name. That Name awakens Divine Devotion, Bhakti ( the planned and organized connection to our original Real Form) and makes all our fluttering thoughts to rest in the Perfect Godhead. If the Name is heard within, the fire of devotion will be kindled brightly. The devotee will then progress easily along the path of liberation quickly. A mechanical repetition of the Name �Om� will have

no lasting effect. (�iÉ�mÉÈ iÉSjÉïpÉÉuÉlÉqÉç�;�iÉiÉÈmÉëirÉYcÉåiÉlÉÉÍkÉaÉqÉÉåÅmrÉliÉUÉrÉÉpÉÉuɶÉ�

) ;

(Yogasutras 1-28,29). Chanting the Name of God implies feeling the meaning of

Aumkara deeply.(�AÉåÍqÉirÉåMüɤÉUÇ oÉë¼ urÉÉWûUlÉç qÉÉqÉlÉÑxqÉUlÉç)

(Bhagavadgita 8-13)

Chanting �Aum� with the lips of intuition, one has to meditate on the Indwelling Self. Then only the awareness of our Real Form flashes and burns all the obstacles of disease, doubt, danger, sloth, delusive perceptions etc. The devoted chanting of �Aum� along with meditation on its contiguous meaning, leads the externalized consciousness into the Inner Horizon, i.e., the duality-defiled consciousness returns to the Unified Undivided �Aditi�- consciousness. Omniscience flowers; a gush of desire- less Love flows towards all created beings. These are our true parents, Wisdom and Love, making us uncover the Aditi Chaitanya in us. The Cosmic Wisdom that all is an unalloyed One, transforms and spreads magically our consciousness into Universal Consciousness; the Divine Love flowing from the heart inundating all beings of potential God-forms, expands our consciousness boundlessly.

The ordinary man�s consciousness is limited to the corporeal flesh and marrow. Therefore man�s body as a limited vibratory being segregates it out from the undifferentiated cosmic vibration, and makes the consciousness confined. Becoming a sadhaka, man must try to release the breath-bound, heartbeat-bound,

and blood-bound consciousness from its body-prison. He should make an all-out effort to listen to the cosmic sound emanating from the bodily atoms and from the life-force sparks. At first, the sadhaka perceives the pranava pulsating in all matter as Cosmic Energy. All the bodily sounds coming out of heart, lungs, blood- circulation and the various activities of the cells � ---are all born of the Matrix of sound, Omkara. All audible and inaudible sounds are the progeny of Pranava. Similarly all types of lights (fire, solar light, electricity, stellar splendours etc.) are the direct manifestations of the Cosmic Energy embedded in �Aum�. When we listen to this Omnipresent Sound, when we perceive this All-pervading Light and merge ourselves in that Light and Sound, our consciousness imprisoned in the body breaks its confines and amplifies itself into the Omnipresent, Unimpaired, Indestructible Consciousness. The boundaries of the mind are broken and intuitively it attunes itself with the Divine Mind. Listening to the �Aum� sound in the body, the sadhaka extends his auditory power to listen to the reverberating sound in the body of the Universe, spreading thereby his consciousness into the Kutastha sphere first, and then into the �Aditi� chaitanya through ever- deepening meditation.

All these commendable changes are engendered by the foremost Leader of Creation, the Fire of Cosmic Vibration. The manifested Guru first perceives the Omnipresent Cosmic Fire-vibration and makes that Cosmic Light to pervade in every sadhaka-disciple. The earnest sadhaka has to make utmost effort to firmly establish that light in him. This effort will certainly be propped up by the Guru-fire: He instructs

us to redouble the Divine portion (SåuÉpÉÉaÉqÉç__the share of Joy and Light) embedded in

us by Savita, the Creator-Spirit. The effect of this inner instruction is reflected in the ensuing three mantras, the subject of which is Savitrutatwa, the Engendering and Stimulating principle.

Devata � Savita; Metre-Gayatri

(3) AýÍpÉ iuÉÉÿ SåuÉ xÉÌuÉiÉýUÏzÉÉÿlÉÇý uÉÉrÉÉïÿhÉÉqÉç| xÉSÉÿuÉlÉç pÉÉýaÉqÉÏÿqÉWåû||

AÍpÉ,iuÉÉ,SåuÉ,xÉÌuÉiÉÈ,DzÉÉlÉqÉç,uÉÉrÉÉïhÉÉqÉç,xÉSÉ,AuÉlÉç,pÉÉaÉqÉç,DqÉWåû||

O Inspiring Light of Wisdom, bestowing on us Supreme Joy, wisdom, Lustre and Contentment in proportion to our capacity !* O Progenitor who, playing-wise, generates, develops and protects the world- prosperity of Infinite variety, with the

triple powers of Will, wisdom and Work! *(SåuÉ!xÉÌuÉiÉÈ!AuÉlÉç!

), Standing in front of you

supplicatingly, we beseech you (AÍpÉ iuÉÉ DqÉWåû

) , the Lord of choicest and adorable

things (uÉÉrÉÉïhÉÉÇ DzÉÉlÉqÉç

) , to grant us always (xÉSÉ)

the share we deserve of the

desirable qualities of Peace , Self-control, Love, Light, Wisdom and such like

elevating ones.(uÉÉrÉÉïhÉÉÇ pÉÉaÉÇ ApÉÏqÉWåû).

*(xÉÌuÉiÉÉ �xÉuÉïxrÉ mÉëxÉÌuÉiÉÉ-ÌlÉ£üqÉç 10-31;�wÉÑ�-mÉëxÉuÉãµÉrÉïrÉÉåÈ;�ÌSuÉÑ�-¢üÏQûÉrÉÉÇ;�AuÉ�-

U¤ÉhÉaÉÌiÉMüÉÎliÉmÉëÏÌiÉiÉ×ÎmiÉ AuÉaÉqÉ mÉëuÉåzÉ´ÉuÉhÉxuÉÉqrÉjÉï rÉÉcÉlÉÌ¢ürÉÉ CcNûÉ SÏÎmiÉ AÉÍsÉ� ¡ûlÉ ÌWÇûxÉÉSÉlÉ

pÉÉaÉuÉ×ήwÉÑ;�uÉÉrÉïÇ uÉ×hÉÉåiÉåÈ AjÉÉÌmÉ uÉUiÉqÉÇ�-ÌlÉ£Çü 5-1;pÉeÉ-xÉåuÉÉrÉÉqÉç)

The Sun is also called Savita (Niruktam 10-32). The thousand-petalled Lotus in

the cerebrum is Savita, stimulating all the body � citizenry of cells, atoms, emotions, thoughts and prana-sparks, with its Thousand-Sun-Splendour. This protecting Sun

shields us from all binding propensities and showers on us Perfect Bliss (xɪÌiÉÈ

), Lustre,

Joy, Contentment, Light of Wisdom, all-round development, Power of recognizing

the Oneness in reality by fully immersing in it etc (�Au�

).The Sun in the crown, like

the outside Sun, bestows on us our due share of all adorable elevating attributes through his innumerable rays of Prana. We have to cleanse ourselves of all our flaws and taints to deserve our lasting share of divine qualities.

(4) rÉͶÉýή iÉþ CýijÉÉ pÉaÉÈþ zÉzÉqÉÉýlÉÈ mÉÑýUÉ ÌlÉýSÈ |Aý²åýwÉÉå WûxiÉþrÉÉåSïýkÉå ||

rÉÈ,ÍcÉiÉç,ÌWû,iÉå,CijÉÉ,pÉaÉÈ,zÉzÉqÉÉlÉÈ,mÉÑUÉ,ÌlÉSÈ,A²åwÉÈ,WûxiÉrÉÉåÈ,SkÉå ||

The wealth of wisdom-light (pÉaÉÈ)

that you hold in both of your hands (rÉÈ iÉå

WûxiÉrÉÉåÈ SkÉå) to distribute freely and unceasingly to all of us, is truly

(CijÉÉ)

commendable(zÉzÉqÉÉlÉÈ)

in a spontaneous way. Though, owing to blinding

ignorance, this wealth has been looked down and despised in the past (mÉÑUÉ ÌlÉSÈ

ÍcÉiÉç), realizing presently its inestimable value, if attempts are made to receive it

without any inhibition, it will certainly (ÌWû)

not show any dislike or revulsion but only

pure love (A²åwÉÈ ÌWû)

and enfolds us in its revealing brilliance without any reserve.

The word �Bhaga� means wealth (Nighantu 2-10) or the Sun, or that which is to be served willingly. �Bha� means light and �ga� means movement and

knowledge.�iÉxrÉ MüÉsÉÈ mÉëÉaÉÑixÉmÉïhÉÉiÉç.......AlkÉÉå pÉaÉ CirÉÉWÒûÈ,AlÉÑixÉ×¹Éå lÉ SØzrÉiÉå�

(Niruktam 12-

14).The Sun who is below the horizon and has not yet come out into our view in the sky is called Bhaga. As he is not seen by us, Bhaga is said to be blind. That is, we are transferring our blindness to Bhaga ,so to say vicariously. There can be no blindness for light! The ordinary man who does not strive to bring light into his being is dead- blind and cannot see the Sun, so brightly shining in his own Crown. The light of life- energy that Bhaga is distributing with �both� his hands cannot be received by the man sleeping in ignorance. It is not simply a question of not receiving; he is utterly ignorant of even the existence of such free liberating light. He turns a deaf ear to those who inform him of the existence of that light. Therefore he is deceived of the benefit of sight proferred so freely by that light without any reserve and restriction. The ignorant man deliberately rejects, to his woe, the opportunity given to all unconditionally, because he refuses to open his eyes. But one who makes an effort to have a perception of that Divine Emancipating Light, by throwing away his self-created blindness, certainly finds its whereabouts.

xÉqÉÉåÅWÇû xÉuÉïpÉÔiÉåwÉÑ lÉ qÉå ²åwrÉÉåÅÎxiÉ lÉ ÌmÉërÉÈ|

rÉå pÉeÉÎliÉ iÉÑ qÉÉÇ pÉYirÉÉ qÉÌrÉ iÉå iÉåwÉÑ cÉÉmrÉWûqÉç|| (Bhagavadgita 9-29)

Because he has earlier refused to receive it, that light will never secrete itself, nor will it punish him by belittling or disliking him. All are equal to that Light. For it,

none is hateful and none is dear. But for those who open their hearts� doors fully to receive it, that light shines brilliantly in them. It requires only one thing ---the desire to desert darkness should be unequivocal. That desire itself will usher him into the light.

If the doors are closed tightly, the light shining outside cannot by itself enter in. We have to open the doors for its majestic entrance. If we close the doors deliberately, we will remain ignorant of the shine of that light forever. Our dark habits may say so many delusive words in support of our shut doors. That great light is impartial. The foolishness of not receiving light is infesting us. It will not make us open the windows to allow light even partially. But if we shun this stupidity and open all the closed doors, that impartial light, without any prejudice and preference, without any abhorrence and revulsion, inundates us, proclaiming us to the world as enlightened ones.

AÌmÉ cÉåiÉç xÉÑSÒUÉcÉÉUÉå pÉeÉiÉå qÉÉqÉlÉlrÉpÉÉMçü|

xÉÉkÉÑUåuÉ xÉ qÉliÉurÉÈ xÉqrÉaurÉuÉÍxÉiÉÉå ÌWû xÉÈ|| (Bhagavadgita 9-30)

Devata--Savita or Bhaga, Metre � Gayatri

(5) pÉaÉþpÉ£üxrÉ iÉå uÉýrÉqÉÑSþzÉåqÉý iÉuÉÉuÉþxÉÉ |

qÉÔýkÉÉïlÉÇÿ UÉýrÉ AÉýUpÉåÿ ||

pÉaÉ-pÉ£üxrÉ,iÉå,uÉrÉqÉç,EiÉç,AzÉåqÉ,iÉuÉ,AuÉxÉÉ,qÉÔkÉÉïlÉqÉç,UÉrÉÈ,AÉ-UpÉå ||

Receiving your generous and prized treasure of the adorable light of wisdom

that you are distributing so freely (pÉaÉpÉ£üxrÉ iÉå), we make the magnificence of your

bounty permeate in the world through exhibiting the splendid spiritual fruit it bore in

us (uÉrÉÇ EiÉç AzÉåqÉ)

. We embark right earnestly on God- pleasing activities. (AÉUpÉå)

with your shielding lustre (iÉuÉ AuÉxÉÉ)

that will make us scale the peak of the treasure

of Cosmic Consciousness (UÉrÉÈ qÉÔkÉÉïlÉqÉç)

.

When the summit of wisdom- treasure is reached, the Divine Law (GiÉÇ)

becomes unconcealed; the principles of the sport of creation become evident. Therefore, we have to make an all- out effort, conquering fatigue and lethargy of all sorts, to scale the mountain of Self-Realization. The revealing Light essential for this exercise is impartially being bestowed by the Universe- generating Force, on those who are ready to receive, right from the inner treasure- trove of the cerebrum. For making us eligible to receive this revelatory light, we have to start in earnest ,spiritual practices with the aid of God�s sheltering wisdom. To make us fit to absorb this revealing radiance, we have to thoroughly clean our body and mind of all stains and taints. The power that executes this cleaning process is the eliminating and scavenging prana-current, Varuna, the force that throws out forcefully all the evil and ungodly instincts that cover with a thick crust both our body and mind. Its dislodging power is the greatest of all forces. When poisonous and toxic substances are removed and venomous and sinning tendencies are unseated, the body and mind will then be abodes of good and wholesome thoughts and feelings. This Varuna-force is also that which throws out the causative stuffs of the physical, astral and causal bodies that bind us to the mortal existence. In view of all this, the seer now calls on and exalts the purifying force of Varuna to make him and all of us clean and pure receptacles for Cosmic Consciousness to express itself uneclipsed for ever. Though �Varuna� represents a part of pranic functions, there is only one prana executing all the various functions harmoniously. As such, �Varuna� represents the prana in all its entirety. This becomes obvious in the following mantras.

Devata- Varuna; Metre-Tristitup

(6) lÉý ÌWû iÉåÿ ¤Éý§ÉÇ lÉ qÉýlrÉÑÇ uÉrÉþ¶ÉlÉÉqÉÏ mÉýiÉrÉÿliÉ AÉmÉÑÈ|

lÉåqÉÉ AÉmÉÉåÿ AÌlÉÍqÉýwÉÇ cÉUÿliÉÏlÉï rÉå uÉÉiÉþxrÉ mÉëÍqÉýlÉlirÉpuÉqÉçÿ||

lÉ.ÌWû,iÉå,¤É§ÉqÉç,lÉ,xÉWûÈ,lÉ,qÉlrÉÑqÉç,uÉrÉÈ,cÉlÉ,AqÉÏ,mÉiÉrÉliÉÈ,AÉmÉÑÈ,lÉ,CqÉÉÈ,AÉmÉÈ,AÌlÉ-ÍqÉwÉqÉç,cÉUliÉÏÈ,lÉ,rÉå,uÉÉiÉxrÉ,mÉë-

ÍqÉlÉÎliÉ,ApuÉqÉç ||

(Warding off the emotional strains and stains of the mind and draining out the various poisonous and decay products from the body with the lavish strength of life-

force, O Adorable Scavenging Current, Varuna!) Neither your affluent strength (lÉ ÌWû

iÉå ¤É§ÉqÉç) nor your overpowering force

(lÉ xÉWûÈ) nor your flaw- annihilating, raging

blaze (lÉ qÉlrÉÑqÉç)

can be attained even for once (cÉlÉ AÉmÉÑÈ)

either by the highly

alert unwinking ever- moving time (AÌlÉÍqÉwÉÇ uÉrÉÈ)

or by these fast -flying planetary

spheres (AqÉÏ mÉiÉrÉliÉÈ)

or by the long- living fabulous huge-bodied birds(uÉrÉÈ)

. Your

impetuous rapidity cannot be blunted or benumbed (mÉëÍqÉlÉÎliÉ)

by the steadfastly

(AÌlÉÍqÉwÉqÉç) flowing waters

(lÉ CqÉÉ AÉmÉÈ cÉUliÉÏÈ) nor by the mighty hurricanous

winds (lÉ rÉå uÉÉiÉxrÉ)

. Neither those quick-flowing gushing waters nor these forcefully

blowing wind s can wash or wear away your great and distinct existence (ApuÉqÉç) .

When all the bodily impurities and pollutions are completely driven out by theApana current, then only stillness of Prana (kevala kumbhaka) , unperturbed steadiness is established. Quick-footed waters and winds, and even time too can never attain the purifying strength of the Scavenging Current, Apana. The cleansing efficiency of Apana is greater than the purity obtained through evolving experience and through gradual elevating changes worked out as the age ripens into wisdom. The purifying power of Apana is thus the greatest of all powers invested in Nature. Huge birds like eagles can fly higher and higher in rarefied atmosphere of subtle elevating vibrations, away from the gross and heavy earthly vibrations. But the Apana current in its power to ward off all physical and mental impurities, excels them, because it leads at once to the exalted spiritual state without any fatigue of flying. The power of Apana is one of the facets of Prana. As Mahaprana is active in the universe, so is specific Prana active in the human body. It actively absorbs the useful wholesome cosmic currents and throws out unuseful and wasteful materials and vibrations. This process must be efficiently carried out for a diseaseless, untinged and unstained even-minded tranquil state to prevail in us ceaselessly.

(7)AýoÉÑýklÉå UÉeÉÉý uÉÂþhÉÉåý uÉlÉþxrÉÉåýkuÉïÇ xiÉÔmÉÇÿ SSiÉå mÉÔýiÉSþ¤ÉÈ|

lÉÏýcÉÏlÉÉÿÈ xjÉÑÂýmÉËUþ oÉÑýklÉ LÿwÉÉqÉýxqÉå AýliÉÌlÉïÌWûþiÉÉÈ MåüýiÉuÉÈþ xrÉÑÈ||

AoÉÑklÉå,UÉeÉÉ,uÉÂhÉÈ,uÉlÉxrÉ,FkuÉïqÉç,xiÉÔmÉqÉç,SSiÉå,mÉÔiÉ-S¤ÉÈ,lÉÏcÉÏlÉÉÈ,xjÉÑÈ,EmÉËU, oÉÑklÉÈ,LwÉÉqÉç,AxqÉå,AliÉÈ,ÌlÉ-ÌWûiÉÉÈ,MåüiÉuÉÈ,xrÉÑÈ||

Competent and ever-attentive in cleansing activity, forcing out all impurities

with zeal and strength (mÉÔiÉS¤ÉÈ)

, the beam of Apana current (UÉeÉÉ uÉÂhÉÈ)

neutralizes itself with the Prana- beam flowing up (FkuÉïqÉç)

in the triple spinal trunk

(uÉlÉxrÉ) of the yoga sadhaka, who has stilled his Prana by cutting the roots of body-

generating karmic bonds(AoÉÑklÉå)

. This neutralized beam strengthens with the Prana

withdrawn from all bodily cells and nerves and builds up into a strong mass of light

(xiÉÔmÉÇ SSiÉå) at the mid-point between the eye-brows. The Apana currents in us, the

ordinary human �trees� (LwÉÉÇ AxqÉå)

with roots above (EmÉËUoÉÑklÉÈ)

, flow down

(lÉÏcÉÏlÉÉÈ xjÉÑÈ) with their rays of intelligence hidden inside

(MåüiÉuÉÈ AliÉÌlÉïÌWûiÉÉÈ xrÉÑÈ)

keeping us engrossed in sensory experiences.

To understand this mantra thoroughly, we have to know the role of the all-

important Prana in creation. The whole creation is replete with Prana or energy, which we usually equate with life. The omnipresent energy born out of the Infinite Spirit is called Mahaprana. When different atoms co-ordinate into a certain being like a tree or an animal or a man , the mahaprana inlaid in every atom harmonises in a special way and assumes the name �Specific Prana�. Mechanical and chemical principles involved in the bodily functioning cannot work by themselves unless supported by the non-mechanical and non-chemical Divine Energy called Specific Prana. This life energy using mechanical forces, pumps blood; circulates food through digestive channel; moves the various muscles. This same energy using chemical forces digests the food; purifies the blood and prepares the bile. There is a

great co-ordination and co-operation between all the cells of the body- organizations, whose head is the Prana. The Specific Prana in the body divides itself into five channels to superintend, organize and co-ordinate all its different functions:

Prana (mÉë+AlÉ-mÉëÉhÉlÉå)

is the crystalysing power that brings all other functions into

force; Apana (AmÉ+AlÉ)

is the power of excretion, the activating energy driving out

all the wasteful products; Vyana (ÌuÉ+AlÉ)

is the power of circulation; Udana

(EiÉç+AlÉ) is the power of metabolism; Samana

(xÉÇ+AlÉ) is the power of assimilation.

All these five are equally momentous, and are the different forms of one Prana.

�xÉuÉåï xuÉÌuÉwÉrÉå ´ÉåPûÉÈ xÉuÉåï cÉÉlrÉÉålrÉkÉÍqÉïhÉÈ� (Mahabharata Aaswamedhika parva 23-22)

All these five depend on one another in performing their duties. They all work as a single unit, though working in five different ways and forms. They act also in pairs. The most important of these pairs is Prana and Apana , called Maitravaruna in Vedic parlance, Mitra standing for Prana and Varuna for Apana. The Prana flows from Muladhara upwards to the Kutastha centre in the brow. This flow is quiet and attracts the attention inwards during wakefulness and sleep, and in meditation, it unites the soul with the oversoul in the Kutastha centre. The Apana flows downward from the point between the eyebrows to the Mooladhara. From Muladhara, flowing out through the sensory and motor nerves ,it limits the consciousness of the man to the body only. This current is restless and keeps man engrossed in sensory activities.

The upward-flowing Prana and the downward-flowing Apana, moving thus in opposite directions in the spinal coulmn cause inhalation and exhalation. The breath goes on mostly involuntarily and is responsible for binding the soul to the body. The storm of breath churns the lake of mind in to sensation- waves. To escape from the binding of breath, the oppositely running Prana and Apana currents are to be

neutralized ,which process is called Pranayama (�µÉÉxÉmÉëµÉÉxÉrÉÉåÈ aÉÌiÉÌuÉcNåûSÈ

mÉëÉhÉÉrÉÉqÉÈ�)(Yogasutras of Patanjali 2-49). Pranayama breaks the continuity of

inhalation and exhalation by extending the stationary points between them, thus

producing on the long run , a state of steadiness.By oblating the up-flowing Prana in the down - going Apana and vice versa, their dual motion can be neutralized. When this process is aided by will-power, these two currents merge at the midpoint

between the eye-brows into a pool of light (xiÉÔmÉÇ SSiÉå)

.

In the ordinary man, these battling currents of Prana and Apana spend their life and light for sense perceptions and for bodily growth and decay. When this man turns into a spiritual practitioner, he strives to make these two spinal currents equal and strengthens them by additional Prana diverted from all sense-organs, sensory and motor nerves. The thus reinforced Prana becomes concentrated at the midpoint of the brow as a mass of steadfast Prana-light and makes him perceive the Spirit and His Universal Light.

Though , in the mantra only the name of Varuna (Apana) is mentioned, the

occurrence of the two key words �FkuÉïÇ

and lÉÏcÉÏlÉÉÈ�

indirectly alludes to both the

upward-flowing Prana and the downward- flowing Apana as well. Pranas work together in a co-ordinated and harmonized way. The two words cited above show the collaborated work of both Prana and Apana. The mention of Apana implies Prana also, because without absorption, the question of forcing out impurities does not occur. These two currents contribute their energy into a concentrated mass of

light (xiÉÔmÉÇ SSiÉå)

at the Kutastha centre in the brow (�xiÉÔmÉÈ xirÉÉrÉiÉåÈ xÉÇbÉÉiÉÈ�-

Nirukta 10-33; ;�xirÉæ�-zÉoSxÉÇbÉÉiÉrÉÉåÈ)

.

�Budhna� means several things: body, root, intermediate region (AliÉËU¤ÉÇ)

and cloud. (�oÉÑklÉqÉliÉËU¤ÉÇ,oÉ®É AÎxqÉlÉç kÉ×iÉÉ AÉmÉ CÌiÉ uÉÉ;CSqÉmÉÏiÉUiÉç oÉÑklÉqÉåiÉxqÉÉSåuÉ-

oÉ®É AÎxqÉlÉç kÉ×iÉÉÈ mÉëÉhÉÉ CÌiÉ�) ( Nirukta 10-44). �Abudhna� means therefore, in one

way, without any intermediate region. Intermediate region implies the space

between two separated things like Earth and Heaven. When the separation is obliterated there will be no difference between them; they will become one. Dismantling the cloud masking the soul is to achieve the �Abudhnatva� ,the unseparated oneness with the oversoul. To see the body not as a mass of flesh but as a mass of light (Prana) is to attain the yoga of �Abudhnatva�. The root-cause of the body is the karmic flow. Stopping this karmic flow by the kriya yoga of neutralizing the Prana and Apana currents, and making that strengthened current

reaching the Kutastha centre through the spinal trunk (uÉlÉxrÉ)

will pool up the light

into the spiritual eye which gives us spherical vision of omniscience.

All human beings are like inverted trees (uÉlÉÇ)

with the roots above and

branches below (�FkuÉïqÉÔsÉqÉkÉzzÉÉZÉqɵÉijÉÇ mÉëÉWÒûUurÉrÉqÉç�

) ( Bhagavadgita 15-1).This

whole phenomenal world is formed by the condensation of light of primordial Divine Vibration. The solid earth came into being as inert mass of matter out of this vibration through several intermediate stages. Inherent in the inert matter was the light of this Divine Vibration. (Gems show this directly). This inherent light kept on projecting the rays of Prana outward, which became manifested as vegetation and trees.

Throughout Nature, the same basic plant patterns of roots, trunk, branches, leaves and capillaries are repeated. All the beings have a central source of life; from that centre, �branches� emanate and shape that being and enliven it. In this way, after making the Earth hatch the trees and tree-like living structures, God created His crowning creation, the human species, as inverted trees, with roots of hair, cerebrospinal trunk, boughs of arms and legs, and nerve branches extending throughout, circulating the sap of life.

The human body is not a single �tree� but a small grove or coppice of three

trees (uÉlÉqÉç)

. In this mantra, the word used is (�uÉlÉxrÉ�

) suggesting a group of trees

that share (�uÉlÉ-xÉÇpÉ£üÉæ�

) the same �sap� of consciousness. The inverted tree of

Consciousness (causal body) is within the tree of Prana (astral body), these two trees existing interlocked within the upturned tree of the physical cerebrospinal nervous system. This triple tree has its roots of thought-perceptions, Prana-rays and cranial

nerves hanging upside down from the Infinite Consciousness above its causal, astral and physical spinal trunks.

AkɶÉÉåkuÉïÇ mÉëxÉ×iÉÉxiÉxrÉ zÉÉZÉÉ aÉÑhÉmÉëuÉ×®ÉÈ ÌuÉwÉrÉmÉëuÉÉsÉÉÈ|

AkɶÉqÉÔsÉÉlrÉlÉÑxÉliÉiÉÉÌlÉ MüqÉÉïlÉÑoÉlkÉÏÌlÉ qÉlÉÑwrÉsÉÉåMåü||(Bhagavadgita 15-2)

Its trifold branches fed by triple qualities of satva, rajas and tamas, spread out below as well as upwards; sense-objects are its tender leaves; sensations, life force and thought currents are its leaves. Pervading downwards into the nervous systems and sense organs, the rootlets of attraction and repulsion (Raga and Dvesha) bind the man fast in karmic bonds.

In these human trees, the Apana current, the Prana in its scavenging aspect, flowing from the point between the eyebrows down into the Muladhara, keeps its intelligent rays concealed and dissipates itself through sensory organs, thus manifesting mostly its restlessness. If these human beings, turn into yoga sadhakas to do the purushakara (i.e. present actions initiated by the power of free will uninfluenced by compulsions of past karma )of Prana-kriya of neutralizing Prana and Apana, thereby achieving the state of steady Prana, they would be able to cut off the karmic roots responsible for the growth of the triple-body-tree. They can perceive the mass of light in the Kutastha centre to realize the Prana-nature of their bodies.

(8)EýÂÇ ÌWû UÉeÉÉý uÉÂþhɶÉýMüÉUý xÉÔrÉÉïÿrÉý mÉljÉÉýqÉluÉåÿiÉýuÉÉ Eþ|

AýmÉSåý mÉÉSÉý mÉëÌiÉþkÉÉiÉuÉåÅMüÂýiÉÉmÉþuÉý£üÉ �þSrÉÉýÌuÉkÉþͶÉiÉç||

EÂÇ,ÌWû,UÉeÉÉ,uÉÂhÉÈ,cÉMüÉU,xÉÔrÉÉïrÉ,mÉljÉÉqÉç,AlÉÑ,LiÉuÉæ,FqÉç,AmÉSå ,mÉÉSÉ,mÉëÌiÉ-kÉÉiÉuÉå,AMüÈ,EiÉ,AmÉ-uÉ£üÉ,�SrÉÉ-ÌuÉkÉÈ,ÍcÉiÉç ||

Occupying and clogging up the interior(AmÉSå), there are many heart- rending,

offending toxins(�SrÉÉÌuÉkÉÈÍcÉiÉç) and sinning tendencies. Reprehending and utterly

dislodging them ,the scavenging current of the Prana- radiance(UÉeÉÉ uÉÂhÉÈ)

makes

way (mÉljÉÉÇ cÉMüÉU)

for the Sun of Cosmic Consciousness (xÉÔrÉÉïrÉ)

. It makes that way

broad enough to plant firmly His characteristc feet-like rays(mÉÉSÉ mÉëÌiÉkÉÉiÉuÉå AMüÈ)

and

spread and have his full sway over the entire corporal kingdom (AluÉåiÉuÉæ E)

.

The inner horizon of the body is usually partly filled with in the decay products, toxic wastes, bacteria etc. The mental horizon is filled with mental bacteria of fear, worry, melancholy, nervousness, anger, greed, insatiety, selfishness, jealousy, and such other sundry morbid tendencies. The spiritual horizon is infested with dire ignorance which results in inharmony between mind and body, and soul and mind, and every other form of trouble which produces in man the consciousness of the body and the body-identified mind. Through breathing, man contracts mental restlessness owing to the continuous influx of various cosmic currents. The grossest part of the food we ingest is converted into faeces, the subtlest part into mind and the intermediate portion into flesh. The grossest part of the water we drink becomes urine; the subtlest part, Prana and the intermediate one becomes blood. The grossest part of the energy we absorb by way of sunshine and other cosmic rays turns into bone; the subtlest part into marrow and the intermediate portion into verbal vibration (�Vak�) �(see Chandogya upanishad 6-5). Therefore it is our bounden duty to take care of what we eat, drink and absorb so that our mind, Prana and word born of them lead us not into mere body-consciousness.

There are other products resulting from the decay and death of cells. Besides all these, the human automaton�s utter mechanical life gives a plentiful harvest of discontent, boredom and unhappiness. The human machine is beset with several inner urges, which when evil, give rise to wicked thoughts that turn into evil actions and habits. The man is forced always with the problem of distinguishing between his reason-governed use of the senses and his greed-inducing sense appetites. Discrimination and right choice are to be exercised for a correct distinction. Sense-habits are both psychological and physiological .Physiological sense-habits, with mental co-operation, transform into mental habits, which in turn freeze into physiological habits. This vicious cycle fills the inner horizon with every possible dirt which must be cleared out, lest it should choke the very machine to a grinding halt. All bad habits and their enjoyer-perpetrator, the ego, are very obstinate and dominating in exercising their claims on the humans. Despite our knowledge of its

pernicious effect, the habit in question hangs on because of the ego�s tenacious attachment to it. The plethora of bad habits thus paralyses our will.

Thus the inner horizon is crowded with unnecessary but at the same time

dangerous stuff, leaving no vacancy (AmÉSå)

for anything good to have an entry.

Unless it is cleared up, there is no hope of expanding our consciousness from the corporal level to the levels of Superconsciousness, Kutastha consciousness and Universal consciousness. Here the scavenging current, Apana , comes to our aid with its deafening outcries in jettisoning the crippling stuff, making the way for the

Sun of consciousness to dawn(mÉljÉÉÇ cÉMüÉU xÉÔrÉÉïrÉ)

. Using the Pranayama technique

of neutralizing the up-going Prana and down-coming Apana currents, we can avoid the very production of decay products. This process withdraws the outgoing currents through the sensory and motor nerves, thus checking the sense habit patterns. Our consciousness starts ascending into the higher states, finally arriving at the superior stage of the supernal consciousness. The powerful rays of the Sun of the Cosmic Consciousness cauterize once for all, all types of tendencies, good or bad, that are the roots of the cycle of reincarnations.

(9)zÉýiÉÇ iÉåÿ UÉeÉlÉç ÍpÉýwÉeÉÈþ xÉýWûxÉëþqÉÑýuÉÏï aÉþpÉÏýUÉ xÉÑþqÉýÌiɹåÿ AxiÉÑ|

oÉÉkÉþxuÉ SÕUå ÌlÉUçGþÌiÉÇ mÉUÉýcÉæÈ M×üiÉÇ ÍcÉýSålÉÈý mÉë qÉÑþqÉÑakrÉýxqÉiÉç ||

zÉiÉqÉç,iÉå,UÉeÉlÉç,ÍpÉwÉeÉÈ,xÉWûxÉëqÉç,EuÉÏï,aÉpÉÏUÉ,xÉÑ-qÉÌiÉÈ,iÉå,AxiÉÑ,oÉÉkÉxuÉ,SÕUå,ÌlÉÈ-

GÌiÉqÉç,mÉUÉcÉæ,M×üiÉqÉç,ÍcÉiÉç,LlÉÈ,mÉë,qÉÑqÉÑÎakÉ,AxqÉiÉç ||

O Scavenging current of Apana , gratifying king-wise the bodily citizenry of cells and

atoms and thoughts and feelings UÉeÉlÉç-mÉëeÉÉUgeÉlÉÉiÉç

! May your blessed disposition

(iÉå xÉÑqÉÌiÉÈ) be vast

EuÉÏïand immeasurable

(aÉpÉÏUÉ AxiÉÑ) matching with your

hundreds and thousands of(iÉå zÉiÉÇ xÉWûxÉëÇ)

debris-evicting healers(ÍpÉwÉeÉÈ)!

Throw away and annihilate (SÕUå oÉÉkÉxuÉ)

our evil proclivity(ÌlÉUçGÌiÉqÉç)

; free us out

and out (mÉë qÉÑqÉÑÎakÉ)

from any misdeed committed by us (AxqÉiÉç M×üiÉÇ ÍcÉiÉç LlÉÈ)

knowingly or due to our going off course (LlÉÈ LiÉåÈ-ÌlÉ£üqÉç 3-24;ChÉç-aÉiÉÉæ;rÉå

aÉirÉjÉÉïÈ iÉå oÉÑSèkrÉjÉÉïÈ) under the undue influence of our outgoing senses

(mÉUÉcÉæ).

The creator had carved out out sense- doors outwards. Hence we perceive only outside material glitter, not the inner soul-opulence. Those who run after the external will-o-the-wisp desires fall headlong into the spread-out spider�s web of death(Kathopanishat 2-1-1,2). Attracted by the exterior and superficial appearances, we are duped into doing something untoward unawares. Sometimes sins are committed fully knowing the dire consequences thereof, because of the

blind urge of a deep- grooved sense-habit. The word (LlÉÈ)

is derived from the verb-

root ChÉç-aÉiÉÉæ.

. The roots that have the meaning of motion and going, also have the

meaning of understanding and knowledge. Therefore �LlÉÈ�

means that sin which is

committed while going astray, or with full knowledge of the ensuing consequences.

Such misdeeds will attract more punishment because of the wilfulness, though blind, in committing the transgression. But as it is done in utter helplessness, we can prevent future recurrences of such transgressions by resorting to methods of Pranayama exercise, the control of involuntary nerve electricities, to counteract the disease of helplessness. By Pranayama (control of prana, the involuntary nerve electricities) one can consciously put his entire nervous system, voluntary and involuntary as well, to rest each day, thereby making his whole physical system work with great vigour. After controlling the Prana, the voluntary nerve electricities can be made to flow inward (Pratyahara). The courageous and stout- hearted yogi who turns his perception inwards, desiring to uncover his immortality, sees the soul with his inner eye. Such persons tasting what is immortality in its totality do not seek the eternal in the transitory things. They are those who have gained control over their senses. Keeping all this in view, Prana in its aspect of Apana is here appealed to, to grant

this freedom over the outgoing senses(mÉUÉcÉæÈ).

Pranayama is accomplished by

disjoining the course of inspiration and expiration, and by throwing out external as well as internal sense objects and temptations. This process checks the natural decay of the material body and puts the involuntary nerves of the heart, lungs and other vital organs, to rest periodically. Such a rest makes the involuntary nerves recharged to work with newly replenished life. One�s life energy is nourished by other additional sundry ways also: proper diet, healthful exercises, right mental attitude etc.,are some of the tens and thousands of the ways of keeping fit our life

energy(ÍpÉwÉeÉÈ)

. Any dysfunctioning of the crystallizing Prana current, the eliminating

�Apana� current, the circulating � Vyana� current, the assimilating � Samana� current and the metabolizing �Udana� current, all of which work in harmony and inter- dependence, results in producing diseases of decay. As it is the allotted duty of �Apana� to remove the products of decay and keep the system pure, the seer here

prays the scavenging Varuna current to have good disposition(�xÉÑqÉÌiɹå AxiÉÑ�).

This means that we have to behave properly with alertness using the umpteen healing avenues such as suitable diet and mental attitude, various physical and mental exercises, different healthful practices, which stimulate the eliminating �Apana� current to be always friendly and immaculate in removing all the obstacles in the way of salvation.

10. AýqÉÏ rÉ G¤ÉÉý ÌlÉÌWûþiÉÉxÉ Eý�É lÉ£Çüý SSØþ´Éåý MÑüWûþ ÍcÉý̬uÉåÿrÉÑÈ |

ASþokÉÉÌlÉý uÉÂþhÉxrÉ uÉëýiÉÉÌlÉþ ÌuÉýcÉÉMüþzÉ� ýlSqÉÉý lÉ£üþqÉåÌiÉ ||

AqÉÏ,rÉå,G¤ÉÉÈ,ÌlÉ-ÌWûiÉÉxÉÈ,E�ÉÈ,lÉ£üqÉç,SSØ´Éå,MÑüWû,ÍcÉiÉç, ÌSuÉÉ,DrÉÑÈ, ASokÉÉÌlÉ,

uÉÂhÉxrÉ,uÉëiÉÉÌlÉ, ÌuÉ-cÉÉMüzÉiÉç, cÉlSìqÉÉÈ,lÉ£üqÉç,LÌiÉ ||

These seven seer- stars (AqÉÏ rÉå G¤ÉÉÈ-�G¤ÉÉ CÌiÉ Wû xqÉ uÉæ mÉÑUÉ xÉmiÉ

GwÉÏlÉÉcɤÉiÉ�CÌiÉ uÉÉeÉxÉlÉåÌrÉlÉ AÉqÉlÉÎliÉ) that are infixed

(ÌlÉÌWûiÉÉxÉÈ) in the Sushumnal

channel appear as though raised up during the inscrutable, extremely calm times of

intense (E�É)

spiritual absorption (lÉ£Çü SSØ´Éå)

. Where do they go during the restless

daytimes of material activity? (ÌSuÉÉ MÑüWûÍcÉSè DrÉÑÈ?)

(The answer is in the question

itself) Indeed, the activities of the blight-eliminating current (uÉÂhÉxrÉ uÉëiÉÉÌlÉ)

are

indomitable and irrepressible (ASokÉÉÌlÉ)

. The moon of the soul (cÉlSìqÉÉÈ)

comes out

(LÌiÉ) brightly

(ÌuÉcÉÉMüzÉiÉç) during the quiet nighttime of strong spiritual activity

(lÉ£Çü)

because of the complete cleansing of inner horizon by the uninhibitable scavenging-prana-current.

This mantra describes the awakening of the cerebrospinal centers mentioned

here as (�G¤ÉÉÈ�

), and also the descension or return to body-consciousness of those

unable to open fully all the cerebrospinal doors that lead ultimately to Paramatma. A literal interpretation of this mantra leads us to the paltry question of �Where do the stellar bodies seen high in the sky during nighttime go away during the daytime?� This question is certainly unbecoming of an illumined seer like Sunassepa, whose very name implies wisdom-touch and God- contact. Wisdom�s light lits the night of non-attachment and delusion�s gloom darkens the day of attachment.

Consider first the word (�G¤ÉÉÈ�

) . It is the word used to denote the Seven

Rishis, the cerebrospinal centers, which appear one after the other in the yogi�s right

royal road to Divinity. They are seen as highly raised up stars (�ESÏhÉÉïlÉÏuÉ ZrÉÉrÉliÉå�-

Niruktam 3-20)

Next let us take the word �lÉ£Çü�

.Being of unmanifested character, it

introduces to us the Ultimate Unmanifested (AurÉ£ü)

through its cooling and

quietening misty touch ( Niruktam 8-10). Nakta, the night leads us to the unmanifested through its natural withdrawl of all restlessnesses , noises and the various hullabaloos of the busy buzzing day, a synonym of commerce , trade and

traffic (ÌSuÉÑ-urÉuÉWûÉUå)

. Preoccupation with the world of mammon precludes the

realm of God, its cerebrospinal stars and the star of wisdom. In quiet meditation, heart is lifted up and the seven star- centres embedded and treasured up in Sushumna are seen as though clearly raised up.

Yoga teaches first to withdraw the mind from the sensory objects by self- control. Then scientifically disconnecting the mind and intellect from the senses by switching off the Prana from the channels of sight, hearing, taste, touch and smell, the yogi has to take his ego, mind and intellect through the five centres of the spine through the sixth medulla centre connected with the star of the spiritual eye infixed in the middle of the forehead. And at last, he has to lead his consciousness into the seventh centre of omniscience in the middle of the cerebrum. These seven centres are called stars and Rishis, being the manifestation of true light, the Spirit.

The man of realization is spiritually awake; his inner divine vision is ever alertly intent on the luminous Reality behind the �Wakeful darkness� of maya. People who are engrossed in matter use all wakeful hours to pursue their material mammon-oriented goals. Realizing the wasteful and foolish lives of such ones, the yogi remains in a �night of indifference� toward worldly concerns. The worldly man is alive or awake in material pursuits and asleep in spiritual matters; the yogi is spiritually awake and materially asleep. The worldly man is asleep in ignorance and the yogi is awake in wisdom. Thus the usual night and day are topsy -turvied for the yogi. The man of wisdom preventing himself from being attracted by the sense objects does the nivritti karma and in the intensity of his sadhana , he sees the cerebrospinal centres and raises himself up. He co-operates with the cleansing karma of the scavenging Prana current, and throws away the debris of day- transactions and keeps him clean enough to receive the Godhead into him.

In the Taittireeya Aaranyaka (1-11), this mantra is quoted with a variation at

the end: instead of �lÉ£Çü�

we have �lɤɧÉÇ�---- �ÌuÉcÉÉMüzÉ�lSìqÉÉ lɤɧÉqÉåÌiÉ�

. When

the star of the spiritual eye opens, the Soul-moon shines forth. Thus this variation heightens the meaning of the mantra. The spiritual eye is called the eastern star, the star appearing in the middle of the brow, at the centre of a blue sphere surrounded by a golden ring.

11. iɨuÉÉÿ rÉÉÍqÉý oÉë¼þhÉÉý uÉlSþqÉÉlÉýxiÉSÉzÉÉÿxiÉåý rÉeÉþqÉÉlÉÉå WûýÌuÉÍpÉïÈþ|

AWåûÿVûqÉÉlÉÉå uÉÂhÉåýWû oÉÉåýkrÉÑþÂzÉÇxÉý qÉÉ lÉý AÉrÉÑÈý mÉë qÉÉåÿwÉÏÈ||

iÉiÉç,iuÉÉ,rÉÉÍqÉ,oÉë¼hÉÉ,uÉlSqÉÉlÉÈ,iÉiÉç,AÉ,zÉÉxiÉå,rÉeÉqÉÉlÉÈ, WûÌuÉÈ-ÍpÉÈ, AWåûVûqÉÉlÉÈ,

uÉÂhÉ,CWû,oÉÉåÍkÉ, EÂ-zÉÇxÉ,qÉÉ,lÉ,AÉrÉÑÈ,mÉë,qÉÉåwÉÏÈ ||

O Most Praiseworthy Cleansing Current! (EÂzÉÇxÉ!uÉÂhÉ!)

Adoring and

applauding (uÉlSqÉÉlÉÈ)

, desiring Divine Friendship (rÉeÉqÉÉlÉÈ)

and blessings that you

can make flow towards us with your good offices (iÉiÉç AÉzÉÉxiÉå)

. I approach that

famous Unrestrainable-You solicitingly (iÉiÉç iuÉÉ rÉÉÍqÉ)

, reverberating with the Divine

Sound of Om (oÉë¼hÉÉ)

and offering all that God has given us in form of possessions,

qualities, talents, dexterity in activities and all (WûÌuÉÍpÉïÈ)

. Without scoffing our puny

efforts to co-operate with you (AWåûVûqÉÉlÉÈ)

in the scavenging work of throwing away

our age-old habits and samskaras, wake up in us (CWû oÉÉåÍkÉ)

and do not make us lose

our life vainly and fruitlessly without expanding our consciousness (qÉÉ lÉÈ AÉrÉÑÈ

mÉëqÉÉåwÉÏÈ)

Liberation has a two-fold foundation: the first is repulsing all mortal desires, habits, vasanas, etc. instigated by cosmic delusion and individual illusion; the second is making a massive effort to contact our Cosmic Counterpart, the Cosmic

Consciousness. Accordingly, this mantra has twofold �iÉiÉç�

. The first�iÉiÉç�

qualifies

Varuna whose activites, in the previous mantra, are said to be indomitable and unrestrainable. Varuna, the cleansing current, acts independently throwing off every remnant that is not conducive to the upkeep of the system. But, if the incumbent goes on dumping the system with toxins and poisons without any check and scrutiny, succumbing helplessly to his umpteen deleterious habits, the cleansing programme can never be completed. And the subsequent substitution with good and spiritual habits can never take place. The incumbent must try to co-operate with the scavenging current so that its work is not made unending and futile drudgery. This is the first formidable foundation on which the house of liberation is to be built.

The second �iÉiÉç�

representing the second foundation, means that expansion

of consciousness which makes possible the perception of the Moon of the Soul mentioned in the previous mantra. That vision of Soul and its Union with the Spirit is

what is to be desired and yearned for (�AÉzÉÉxiÉå�)

. To earn this blessing, the

sadhaka has to fill his being with the consciousnessof Pranava mantra (�oÉë¼hÉÉ�)

by

meditating on the sound of Om which is the synthesis of all sounds of the highly vibrating, life forces ( Prana), electrons, protons and atoms. Deep concentration on Aum is a means of liberation. It pervades the consciousness and every fibre and atom of every being. Those who become consciously attuned to the Omnipresent Cosmic Vibration receive untold blessings. That yogi can attain the otherwise Unattainable One, whose mind is superconsciously fixed on the Cosmic Sound, the external Divine Manifestation. His heart overflows with the sacred joy that follows the perception of �Aum�. His heart, filled with divine joy, is no longer subject to Raga and Dvesha, as is the ordinary person�s heart during the contacts with matter and its essential contradictory states. He thus will be able to co-operate with the cleansing current in laying the foundation for liberation firmly and unyieldingly.

For attaining the Kutastha Consciousness and then the Cosmic Consciousness, the other thing one has to practise is to oblate all his activities and talents, given to him by God, in the fire of Omnipresence, that is, in the service of God and His creation. This is an obligation we have to render for being a part of the creation and a beneficiary of God�s unending benevolence. Man must perform his

worldly duties as a �sacrifice� before the altar of the Prodigious Worker---- God, the maker of the world. Whiling away the valuable time that is allotted to improve ourselves by catering to mortal desires, and doing all things with a selfish tinge, is equivalent to building the house of salvation on sand without any foundation whatsoever.

12 iÉÌS³É£Çüý iÉ̬uÉÉý qɽþqÉÉWÒûýxiÉSýrÉÇ MåüiÉÉåÿ �ýS AÉÌuÉcÉþ¹å|

zÉÑlÉÈý zÉåmÉÉåý rÉqÉÀûþSè aÉ×pÉÏýiÉÈ xÉÉå AýxqÉÉlÉëÉeÉÉý uÉÂþhÉÉå qÉÑqÉÉå£Ñü ||

iÉiÉç,CiÉç,lÉ£üqÉç,iÉiÉç,ÌSuÉÉ,qɽqÉç,AÉWÒûÈ,iÉiÉç,ArÉqÉç,MåüiÉÈ,�SÈ,AÉ,ÌuÉ, cɹå, zÉÑlÉçÈzÉåmÉÈ,

rÉqÉç,AÀûiÉç, aÉ×pÉÏiÉÈ,xÉÈ,AxqÉÉlÉç,UÉeÉÉ,uÉÂhÉÈ,qÉÑqÉÉå£Ñü ||

Night and day (lÉ£Çü ÌSuÉÉ)

the sages tell me (qÉ½Ç AÉWÒûÈ)

time and again the

same thing (iÉÌSiÉç iÉiÉç)

----about liberating myself, by banishing banal harmful habits

and noxious toxic substances during times of both worldly and spiritual duties as well, thereby co-operating with the cleansing work of Varuna, the Apana Pravaha. And

the rays of wisdom (ArÉÇ MåüiÉÈ)

emanating from my heart (�SÈ)

also reveal and

reflect the same (iÉSè AÉÌuÉcɹå) .

When the enlightened Sunassepa, emobidment of

Wisdom-Touch (zÉÑlÉÈzÉåmÉÈ)

had invoked (rÉÇ AÀûiÉç)

to deliver him from the firm hold of

deadly and fearful meannessess of the heart (aÉ×pÉÏiÉÈ)

may the self-same Varuna (xÉÉå

UÉeÉÉ uÉÂhÉÈ) the scavenging Prana current, deliver us from all types of

bondage(qÉÑqÉÉå£Ñü)

!

The seer has revealed the meaning underlying the pronoun �iÉSè�

used thrice in the first line of this mantra by the last word �qÉÑqÉÉå£Ñü�.

�iÉSè�

implies thus

liberation, release and deliverance from being possessed, being held captive by desire, fear, anger and other passions and also by habits hounding us down the incarnations. Slavery to habits is the worst form of slavery. Wisdom is salvation from habits; we have to learn to live rightly using our power of free choice guided by wisdom. What the wise persons advise us to do is always endorsed by the wisdom

flowing from our own hearts and minds (�MåüiÉÉå �S AÉÌuÉcɹå�)

, but it is the force of

habit that makes us behave against our own will and thus utterly embarrass ourselves. Distressing bondage of desires, the body�s attachment and longing for sensory gratification, fears or thoughts reflecting possible non-fulfilment of desires, and anger, the emotional response to obstacles that thwart fulfilment of desires are the greatest enemies of soul-bliss. Morbid desires, fears, habits of wrong eating, overeating, sex-mongering, infatuation for money and possessions with their attendant emotional surges ,release chemicals at toxic levels which vitiate the system. The deadly hold of fear corrodes the heart; it robs man of the indomitability of his soul; it ties the mind and heart to the body so much that it causes consciousness to be identified with mental or physical nervousness.

One has to come out of all this self-created mess, muddle and dirt of habits and passions so as to win salvation and true freedom. Nothing but the cleansing of man�s inward being has the power to free him from the triadic qualities of sattwa, rajas and tamas and their light-and-shadow pairs of opposites. Since attachment and repulsion to objects of the senses are the result of mans�s self-created karmic inclinations, and are the cause of his bondage, these dual obstructions in the path of liberation must be removed.

¥ÉårÉÈ xÉ ÌlÉirÉxÉlrÉÉxÉÏ rÉÉå lÉ ²å̹ lÉ MüÉXç¤ÉÌiÉ |

Ìlɲïl²Éå ÌWû qÉWûÉoÉÉWûÉå xÉÑZÉÇ oÉlkÉÉiÉç mÉëqÉÑcrÉiÉå || (pÉaÉuɪÏiÉÉ-5-3)

One who is above the reactions to the pairs of opposites is eligible for salvation. Man should be governed by wisdom, and not by prejudiced moods and habits ruled by the dictators of attraction and repulsion. To be free is to be able to perform right actions according to the dictates of one�s own soul-wisdom not out of compulsion of habit or blind obedience or unreasoning fear. All sages and saints call on us to achieve this unequivocal freedom.

The seer�s name occurs in this and in the next mantra directly. Here the seer Sunassepa is quoting himself as a third person to exemplify the principle of liberation through wisdom. It is also true that his very name is a symbol of wisdom contact,

�zÉÑlÉÈ�indicating quick movement or alert wisdom, and

�zÉåmÉÈ� indicating directly

contacting quick wisdom sharply. Seers are also human beings who have come out successful fighting against their trials; that human facet of their being makes their example an emulatable one for all of us. Any seer�s experience derived from his own life would always be naturally a stimulant for his revelations. Some people quote the story of the incumbent as though he was passing through that experience then. For instance, they say that Sunassepa is praying Varuna to deliver himself, �now� through the verse in question, from the ties of yupastambha. (Actually � yupa� means

extreme delusion ----(�rÉÑmÉ,ÂmÉ,sÉÑmÉ�-ÌuÉqÉÉåWûlÉå)

. But it is a fact that a hymnist or a poet

uses his life-experience after it has been experienced and counteracted to help others to come out of such testing circumstances by suggesting the method of release which he himself has used successfully. Here Sunassepa is doing the same

�AxqÉÉlÉç qÉÑqÉÉå£Ñü� ---he is generalizing himself through �us�, similarly affected,

likewise bound hand and foot to the Pole of habit, and earnestly seeking salvation.

Some people who are uncompromising about the non- authored

nature(AmÉÉæÂwÉårÉ)

of the Veda, define the name( of the seer) in terms of its

constituent words, precluding all implications of his own experience . They argue that these hymns are directly coming out of the Godhead and to read any story or history in it is utterly anachronistic and meaningless. In their view, such a history has no place in Veda; it is impersonal. If one were to ask as to why that particular seer�s name occurs in the hymn perceived by him or her and not in another�s hymn, the answer would be a mere shrug or a twitch of the lip, or some abstruse rigmarole. If Veda is a compendium of all things, why not also of history of all times? All hymns were intuitively perceived by the respective seers or bards in a state of Samadhi, a state of heightened consciousness. To that extent every hymn and every word was milked from the Mahakasa and the seer in question was a mere instrument or a channel, willing to receive and transmit it. Bu the particular seer has a special character which makes him or her to use a certain meter, simple or involved, and a certain diction, easy or obscure. For example, of Parucchepa,

Yaska wrtes in his Niruktam thus: �AprÉÉxÉå pÉÔrÉÉÇxÉqÉjÉïÇ qÉlrÉliÉå| rÉjÉÉÅWûÉå SzÉïlÉÏrÉÉ AWûÉå

SzÉïlÉÏrÉåÌiÉ| iÉiÉç mÉÂcNåûmÉxrÉ zÉÏsÉqÉç� (Nirukta 10-42). Paruchhpea often repeats words

to draw redoubled meaning, and uses a complicated meter mostly to display his intended involved meaning. This is his nature or characteristic. Parucchepa is not a lone example. There are characteristics for most of the seers. For instance in many of the hymns of the Vasistha ( 7th mandala )the same line occurs as a burden and the

appearance of that line rÉÔrÉÇ mÉÉiÉ xuÉÎxiÉÍpÉÈ xÉSÉ lÉÈ�

invariably makes us

recognize his hymns. Kutsa (MÑüixÉ AÉÌXûUxÉÈ

of 1st mandala )uses the strain �iɳÉÉå

ÍqɧÉÉå uÉÂhÉÉå qÉÉqÉWûliÉÉqÉÌSÌiÉÈÍxÉlkÉÑÈmÉ×ÍjÉuÉÏ EiÉ ±ÉæÈ� in many of his hymns and it is his

hallmark. The characteristic of Agastya�s hymns ( 1st mandala ) is the oft-repeated

line �ÌuɱÉqÉåwÉÇ uÉ×eÉlÉÇ eÉÏUSÉlÉÑqÉç�

.Some Seers like Grtsamada (2nd mandala ) ,

Viswamitra ( 3rd mandala) and Vamadeva ( 4th mandala ) repeat the same stanza or mantra without any variation at the end of some of their hymns. Grtsamada is

mostly recognized by his oft-used �oÉ×WSèû uÉSåqÉ ÌuÉSjÉå xÉÑuÉÏUÉÈ�

.If they are all coming

out of the mouth or breath of God, either all of them must have the same burden, or all of them must be completely different as God is capable of infinite variety. We

can never expect such hallmarks. It is also a fact that the infinite is ÌlÉÎw¢ürÉ

and he

works through Nature. He does not act but directs us to act as he wills.Every Seer is drawing from the same Universal Treasure and putting his or her stamp in terms of diction, meter and some catch phrases which reveal the channel.

13 zÉÑlÉÈýzÉåmÉÉåý ½ÀûþSè aÉ×pÉÏýiÉÎx§ÉýwuÉÉÿÌSýirÉÇ SìÓþmÉýSåwÉÑþ oÉý®È |

AuÉæÿlÉÇý UÉeÉÉý uÉÂþhÉÈ xÉxÉ×erÉÉ̲ý²Éð ASþokÉÉåý ÌuÉ qÉÑþqÉÉå£Ñüý mÉÉzÉÉÿlÉç ||

zÉÑlÉÈzÉåmÉÈ,ÌWû,AÀûiÉç,aÉ×pÉÏiÉÈ,̧ÉwÉÑ AÉÌSirÉqÉç,SìÓmÉSåwÉÑ,oÉ®È,AuÉ,

LlÉqÉç,UÉeÉÉ,uÉÂhÉÈ,xÉxÉ×erÉÉiÉç,ÌuɲÉlÉç,ASokÉÈ,ÌuÉ,qÉÑqÉÉå£Ñü,mÉÉzÉÉlÉç ||

One who darts forward to break open the tight grip of the triple qualities (̧ÉwÉÑ

aÉ×pÉÏiÉÈ) and the stiff knots of the criss-crossed elements of the triple body-trees

(̧ÉwÉÑ

SìÓmÉSåwÉÑ oÉ®È) thereby touching the hem of immortality, calls on resolutely

(AÀûiÉç

ÌWû)Sunassepa � like

(zÉÑlÉÈzÉåmÉÈ), the indestructible blazing lustre

(AÉÌSirÉÇ) that can

melt away the triply- locked adamantine fetters. May the unrestrainable radiance of

the scavenging current (ASokÉÈ,UÉeÉÉ,uÉÂhÉÈ)

, knowing full well the untold afflictions

of millions of such hapless chain-bound human beings (ÌuɲÉlÉç),

retrieve(AuÉxÉxÉ×erÉÉiÉç)

and release (ÌuÉqÉÑqÉÉå£Ñü)

every such an enterprising one

(LlÉqÉç)from the manacles of despicable bondage

(mÉÉzÉÉlÉç) .

The fabric of vibratory manifestation is held together by the warp and woof of the pervasive threefold gunas-- the elevating sattwa, the activating rajas and the inertial tamas. They are endemic in cosmic Nature.

lÉ iÉSÎxiÉ mÉ×ÍjÉurÉÉÇ uÉÉ ÌSÌuÉ SåuÉåwÉÑ uÉÉ mÉÑlÉÈ |

xɨuÉÇ mÉëM×üÌiÉeÉæqÉÑï£Çü rÉSåÍpÉÈxrÉÉiÉç ̧ÉÍpÉaÉÑïhÉæÈ ||(pÉaÉuɪÏiÉÉ-18-40)

Man and deity alike, seized severely by the tensile interwoven threads of the three gunas, can exercise their God-bestowed free choice and decline to yield to the corrupting tamasic quality. By pursuing proper rajasic work and divine sattivic activity, they may get over the three delusive qualities and come back to the realm of Aditi, the Undivided Singular Consciousness. It is true that God is responsible for subjecting us to umpteen allurements of maya. But it is the responsibility of man to use the God-given discriminative free choice to distinguish vigilantly between misery-producing evil and liberation-generating good to repel the enticements uncompromisingly.

Cosmic Nature of the three gunas produces man�s three bodies in the likeness of the three universes �-- ideational, astral and physical. They are also called as causal (or spiritual or magnetic) subtle (or mental or electric) and material ( or gross or atomic ) bodies. The electroatomic physical body of man is made of finer, subtle, intelligent life-sparks (Prana) constituting the mental or subtle body. The Prana-sparks are themselves condensations of the thought vibrations of the Divine Mind, that comprise the causal body. God�s consciouness intelligently wove light (thought-vibrations and Pranic vibrations ) to form the manifested world of minerals, trees, animals and humans. The causal body is the innermost one encased by the subtle body, which is in turn encased by the physical body.

�Trees � symbolize the bodies of animate things----plants, animals, man----having their own patent type of roots, trunks and branches along with their life-sustaining distributory and nervous systems. Man�s atomic-electric-magnetic body is like a complex of three upturned trees, one within the other. The inverted tree of conciousness (magnetic or causal body) is within the three of Prana- nadis or channels of energy (electric or subtle body), these two remaining interlocked within the upturned tree of physical cerebrospinal nervous system. The analogy of a tree can be seen clearly in the physical body�s roots of hair, cerebrospinal trunk, branches of arms and legs and nerve branchlets extending throughout, circulating the life-sap. As roots are in the soil of Cosmic Consciousness in the head above, and the branches of arms and legs are hanging down, this tree-complex is said to be inverted.

Man is bound to the different parts of this inverted tree---- tender leaves, leaves and fruits, which imply respectively, sense objects, sensations and karmic

fruits (�SìÓmÉSåwÉÑ oÉ®È�)

.To break these bonds of the triple intertwined trees requires

three types of spiritual efforts: the purification of dense matter or physical body is through things generated along with it by Nature, through natural living, feeding and proper transactions; the purification of the electric or mental body is by penance, patience in all circumstances, and the relinquishments of desires; the purification of the magnatic or causal body is by the regulation of breath, called mantra, the purifier of the mind. This Pranayama mantra siddhi is achieved through making Prana to flow along definite paths cleansing the whole body and mind and breaking the corporal and psychological knots. As cleansing is the portfolio of the Prana in its Apana capacity, Varuna the Apana pravaha is continuously invoked and activated throughout these mantras.

14 AuÉþ iÉåý WåûVûÉåÿ uÉÂhÉý lÉqÉÉåÿÍpÉýUuÉþ rÉý¥ÉåÍpÉþUÏqÉWåû WûýÌuÉÍpÉïþÈ |

¤ÉrÉþ³ÉýxqÉprÉþqÉxÉÑU mÉëcÉåiÉÉý UÉeÉý³ÉålÉÉÇÿÍxÉ ÍzÉ´ÉjÉÈ M×üýiÉÉÌlÉþ ||

AuÉ,iÉå,WåûVûÈ,uÉÂhÉ,lÉqÉÈ-ÍpÉÈ,AuÉ,rÉ¥ÉåÍpÉÈ,DqÉWåû,WûÌuÉÈ-ÍpÉÈ,¤ÉrÉlÉç,AxqÉprÉqÉç,AxÉÑU,mÉë-

cÉåiÉÈ,UÉeÉlÉç,LlÉÉÇÍxÉ,ÍzÉ´ÉjÉÈ,M×üiÉÉÌlÉ ||

O Admirable Scavenging Prana Current ! (uÉÂhÉ!)

With obedient attitude,

with proper food and wholesome juices (lÉqÉÉåÍpÉÈ)

, with God-befriending

yajnas of self-discipline, yoga, self-study and wisdom-acquirement (rÉ¥ÉåÍpÉÈ)

,

with offerings of oblations of materials, wealth , knowledge and activity

(WûÌuÉÍpÉïÈ) ,we ward off

(AuÉåqÉWåû) your disregard

(iÉå WåûVûÈ) towards us formed

because of our unclean habits marring your dedicated cleansing work. Throwing away the harmful wastes with your splendid wisdom and making all the cell-citizenry of the body pleased and satisfied, O! Intelligent Apana

Prana-radiance (mÉëcÉåiÉÈ! AxÉÑU! UÉeÉlÉç!)

,staying securely within us (¤ÉrÉlÉç)

destroying (¤ÉrÉlÉç)

all the sins committed by us (AxqÉprÉÇ M×üiÉÉÌlÉ LlÉÉÇÍxÉ)

for

selfish purposes, give us your wisdom to weaken the fructifying nature of

those sins and loosen the tight hold of bondage (AuÉÍzÉ´ÉjÉÈ)

.

What is the reason for Varuna�s (Apana�s)displeasure (�WåûVûÈ�)

against us ?

He is the eliminating current throwing way all the dirt and debris from the body and mind. But as he is doing his duty, we are going on adding and re-adding deliberately and unnecessarily, without any consideration towards the upkeep of our own body, new and sundry decay-producing objects owing to our ingrained habits. For instance , drinking beverages like tea, coffee , synthetic cool drinks, wine etc., or sniffing snuff, chewing tobacco, consuming cocaine and such other narcotics----are not at all necessary to the body, but these are all consumed indiscriminately and incautiously, which turn the body into a veritable dustbin, a breeding ground for fatal disease-worms. The work of Apana becomes, with this nefarious activity, nonterminating; this is what is referred to here as the Apana�s dissatisfaction at our stupid behaviour. To ward off this, it is our bounden duty to guard

ourselves, at all costs, against all such injurious, deeply embedded habits: this warding off is the cooperation the Apana current expects from us for our own good. From incarnations innumerable, we were and are continuously accumulating in our bodies, all types of emotional and material debris. If we do not clear all this dirt and rubbish, the body and mind will never be ready and competent enough to receive Divine Consciousness through which alone one will be able to remove the

ego-mask, obscuring the brilliant face of the Soul. To avert the disregard and slight against us and to convert them into regard and approbation, we have to adopt an entirely controlled attitude propped up by discretion and wisdom. Starting with

eating and drinking (�lÉqÉÈ�

means both food and water), we have to be completely

non-indulgent and certainly within certain limits. �lÉqÉÉåÍpÉÈ�

in the mantra suggest

another profound meaning also. While bowing, hands, head and heart act in unison: we place both the palms pressed together over the heart, with the fingertips touching the forehead, hands symbolizing activity, head symbolising wisdom and heart symbolising love. Thus the act of bowing suggests that all our activities must be conforming to perfect health practices, by reinforcing them with love and wisdom.

The word �rÉ¥ÉåÍpÉÈ�

in an off-the-line usage (not the commonrÉ¥ÉæÈ),

attracting our attention and prompting us to delve deep into its implications. Dismissing it as a licensed Vedic usage will miss the purpose intended in the intentionally aberrant usage. These yajnas are not as such the usual, mechanically conducted, conventional sacrifices. Yajnas using the oblations of wealth and materials are to to be performed in line with Bharata, as described in Bhagavatam (5-7-6). Bharata used to meditate and visualize the limbs of the Godhead represented by the different Divine creative forces being invoked to, while the oblations were being offered, thus making the oblations as well as yajna purified and purposeful. Such oblations and yajnas alone will purify the atmosphere with wholesome vibrations .The Tapoyajnas inculcating self-discipline and patience under all circumstances, also reduce the decay- products in the body. The Yogayajnas performed following yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and Samadhi completely minimize wastage and decay, as their devoted practice makes us achieve victory over breath, senses and mind. The Swadhyaya yajnas of self-study, involving absorbed listening, recapitulation and meditaion on Self, purify the senses including the mind, thus naturally curtailing the accumulation of unwholesome products. In the jnanayajnas, we offer our manifold states of knowledge as oblations in an ever- increasing fire of wisdom, ultimately perceiving

them as commingled in One Blessed Blaze. Thus in all these types of yajnas, the oblations offered with self-surrender make the incumbent not to stockpile in him any unwholesome outgrowth of aggrandizement that would mar the purification work of Apana.

The word �AxÉÑU�

used in this mantra , for one that is endowed with Prajna

and Prana (AxÉÑËUÌiÉ mÉëÉhÉlÉÉqÉ�-ÌlÉ£üqÉç 3-8;AxÉÑËUÌiÉ mÉë¥ÉÉ lÉÉqÉ-ÌlÉbÉhOÒûÈ 3-9)

unveils the meaning of Varuna as that branch of Prana current which hurls out all

worthless and harmful things (�AxrÉÌiÉ AlÉjÉÉïlÉç�-

Niruktam 10-34) to keep the body

and mind clean enough for the Divine consciousness to blaze brilliantly.

15 ESÒ¨ÉýqÉÇ uÉþÂhÉý mÉÉzÉþqÉýxqÉSuÉÉÿkÉýqÉÇ ÌuÉ qÉýkrÉqÉÇ ´ÉþjÉÉrÉ |

AjÉÉÿ uÉýrÉqÉÉÿÌSirÉ uÉëýiÉå iÉuÉÉlÉÉÿaÉxÉÉåý AÌSþiÉrÉå xrÉÉqÉ ||

EiÉç,EiÉç-iÉqÉqÉç,uÉÂhÉ,mÉÉzÉqÉç,AxqÉiÉç,AuÉ,AkÉqÉqÉç,ÌuÉ,

qÉkrÉqÉqÉç,´ÉjÉÉrÉ,AjÉ,uÉrÉqÉç,AÉÌSirÉ,uÉëiÉå,iÉuÉ,AlÉÉaÉxÉÈ,

AÌSiÉrÉå,xrÉÉqÉ ||

O purifying Apana-Varuna current!

(uÉÂhÉ!)Loosen

(EiÉç ´ÉjÉÉrÉ) and make the

upper most principal chain(E¨ÉqÉÇ mÉÉzÉÇ)

of � sattva �, binding us through attachment

to happiness and knowledge, elongate and drop out; weaken and make the vilest

fetters (AkÉqÉÇ mÉÉzÉÇ)

of �tamas �, binding us through carelessness, sloth and sleep

lengthen and fall down (AuÉ´ÉjÉÉrÉ)

; slacken, and make the medial manacle (qÉkrÉqÉÇ

mÉÉzÉÇ) of �rajas � , binding us through activity, sunder in all directions

(ÌuÉ´ÉjÉÉrÉ)from

us (AxqÉiÉç)

. O unimpaired error-conflagrating Lustre! (AÉÌSirÉ!)

Taking part in your

scavenging work(iÉuÉ uÉëiÉå)

,then (AjÉ)

may we (uÉrÉÇ)

be able to avert your

annoyance and become blameless (AlÉÉaÉxÉÈ)

, to manifest fully the indissoluble

Universal Consciousness in us! (AÌSiÉrÉå xrÉÉqÉ).

The threefold attributes of Nature (Prakriti ) namely the satva, rajas and tamas ( the elevating purity, the activating passion and the benumbing inertia), share our body-structure among themselves and enshackle it fastly. The part from the neck to the head is governed by �satva�; the body-part from neck to the umbilicus is ruled over by �rajas�; and the remaining portion down the umbilicus is held in sway by the �tamas�. Under the influence of these gunas the Perfect Soul appears as the perverted ego when it is reflected in the ruffled waters of human life. The word �guna� has the meaning of �a cord�, besides the meaning of �an attribute�. The three gunas are defined as three intertwined strands of the binding cord of Nature. Through this medium , Nature holds in bondage all embodied beings .The highest elevating guna is also a part of maya inherent in creation and hence a shackle , though a brilliant one. Like tamasic ignorance and rajasic selfish activity, sattva also

fetters the soul to the body and to the earth plane. The sattvic attributes are by themselves pure and beyond maya.But when a sattvic person relates happiness and wisdom to his own bodily enjoyments and intellectual knowledge, his soul gets identified with the human ego. In regard to one�s experiences of happiness or of acquisition of knowledge, if he harbours the idea that he is their owner, he has fallen far enough. Bliss and wisdom, belonging to Soul must never be connected with body and brain. All actions should be performed with reference to God and His pleasure, but never to satisfy one�s ego, or to attain name and fame .Even good deeds performed with the thought of �I am the doer� will lead to damnation because of the selfish mark imposed on them; they cannot make him realize the unalloyed and infinite bliss and wisdom of the Soul. Even feeding one�s own body is to be done with the thought of nourishing the body as the temple of God. Or else, one will attract the fruit of even the good karma. If a sattvic person, permeated with wisdom, centres his consciousness in the highest cerebral region of �Sahasrara�, he rises without any hindrance, in spiritual understanding.

Worldly activities performed without wisdom, engender endless desires in their trail, which remain obviously unfulfilled even to the point of death ,thus causing reincarnations in tandem. But none can avoid doing any work. Therefore, we have to know how to perform activities without being bound by them. Worldly activities are to be performed only to please God. Then and then only, they do not bind us. The rajasic mind abides in the middle Anahata centre (heart -centre ) equidistant from the highest Sahasrara and the lowest Mooladhara. Rajasic persons can go up and release themselves or go down and bind themselves even more strongly. Tamasic persons are full of wrong ideas, misconceptions and errors; they lack any care to know what is good and hence remain slothful and indolent. Besides, they indulge in somnolence, shunning the partially ennobling rajasic activities and the most edifying sattvic activites. They live like beasts, conscious only of their bodies. �Tamas� is thus the worst and the lowest of the three gunas. The tamasic mind dwells in the three lowest centres Manipura, Swadhisthana and Mooladhara. The tamasic person�s consciousness has fallen far from the region of Divine perceptions in the brain and also from the middling rajasic plane.

All of the cerebrospinal plexuses in their natural state, are spiritual ,reflecting Divine intelligence and Superconsciousness of the Soul. But when the energies of these spinal centres are drawn outward due to the out-seeking senses, their spiritual expression becomes obscured and even corrupted. The externalized centres express fallible intellect, reason and distorting restlessness, rather than the all-knowing wisdom of intuition and unruffled calmness. The outward- bent heart-centre becomes sense-identified and manifests the activating impulses of emotional attractions and repulsions, rather than pure feeling and Prana-control. The externalized three lower centres provoke greedy sense-appetites, rather than self- control ,�yamas� and �niyamas�. If this strong outward flow is not governed by the power of Anahata and Visuddha chakras, it turns into evil propensities. If such a man does not show any initiative to withdraw himself from this quagmire, his mind over-

stimulates the outward thrust of the lower-centre-energies and holds him fastly as a prisoner of the world of duality, inertia and misery . The man in the middle region (the rajasic person) has two directions to choose from ----up into the higher heavenly centres or down into the lower infernal centres. By mediation and discernment, he can keep his feelings and activities pure and can elevate himself to equipoise and wisdom by fixing his attention strongly on the spiritual-eye-centre, the Ajnachakra. Sattvic persons, eschewing attachment of any sort whatsoever can remain in the higher spheres of wisdom and ecstasy.

To break the stifling bonds and to avoid the deadly pitfalls of these threefold gunas, and raise ourselves to the highest cerebral centre, we have to perform

conscientiously the nourishing Kriya ((uÉëiÉ=

food, action ) of neutralizing the Prana

and Apana currents. This uplifting kriya attracts all the outgoing currents and streamlines them into a single upward moving flow in the higher centre, manifesting it as the light of the spiritual eye. This process makes us free of all the unwholesome pulls of the qualities and promotes our consciousness gradually to the Indivisible and Indissoluble Cosmic Consciousness.

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