What is the Essence of Yoga

Greetings to you.

As the world celebrates the International Yoga day today ,  I was looking at sharing few technical aspects of Yoga today. I am sure as you read along you will find it interesting and  perhaps useful to practice to become a very effective human being, successful leader and a bright  student.                

World over people have interpreted Yoga only as a physical exercise or asanas. But the truth is asana is just one part of yoga.     Yoga means development or Yogam in Sanskrit. From Yogam we get Yuga. Kali, Dwapara, Thretha and Krita are the stages or development in a human being. There are eight branches of Yoga (The western world refers this as Spiritual Development) and one of the eight is Asana, which, again has many sub branches or many asanas.

Yoga refers to the development of the individual (read Dharmic development).  It is not just an exercise and the SURYA of the Suryanamaskaram and Sandhyavandanam is not for the Sun. Surya refers to the Supreme Being who resides within each of us. 

That which removes all possible miseries arising from external objects is called ‘Yoga’ and this yoga need to be practiced with firmness and purity of mind.  That which leads to the greatest gain and that which is not affected by sorrow or pain is called "Yoga". 

Yoga serves the purpose of subduing the senses and the mind which have their natural tendencies to obstruct concentration of thought.  Yoga destroys obstruction to real knowledge and Gnana helps in the correct perception. The proper process for controlling the mind is called yoga. Stopping the working of the mind is also yoga. The merging of the mind into Akasa is also defined as Yoga. The joining of Prana and Apana breathes together is known as yoga. That which leads to the greatest gain and that which is not affected by sorrow or pains is described as Yoga. The attainment of worldly desires is also called yoga by the ignorant.

The root meaning of ‘Yoga’ is ‘Yuj’ i.e. to join the lower self with the higher, the Jivatma with Paramatma. The word ‘to join’ is often used as a general term to include Karma-yoga and Gnana yoga, the object of both the processes being to join the individual Atma to universal Param Atma. They are not intrinsically different, as, the work of both consists in mental exercises and meditation.  In the Karma yoga there is a predominance of mental karmas/exercise (The process of purifying the mind) and in the Gnana yoga (The Process of purifying the intelligence) the meditation predominates over Karma.

In the Karma yoga the main work is negative as referring to the destruction of the obstructive tendencies of the mind and in the Gnana yoga it is more positive as the work to be done is intellectual and analytic for the purpose of securing true knowledge of the Atman. Karma yoga refers to the Dakshinayana and Gnana Yoga refers to the Uttarayana. Dakshina refers to the right hand which is capable of doing more dexterous work. Uttara refers to the left and also means Uttara or to cross beyond the region of materiality.

The wise Brahmin (to be read as one who understands Brahman) who takes to the northern path attains the glories of the Devas and merges in the sun.  If he takes to the southern path, the glories of the Pitris (the five subtle elements) and securing the regions of soma merge in soma.  Thus by seeking the glories of soma and Soorya, the wise Brahmin secures the glories of Brahman. The soma-Vamsa starting with Ida refers to karma-yoga and the Soorya Vamsa starting with Ikshavaku refers to Gnana yoga. The soma Vamsa and karma yoga are thus associated with the Dwapara Yuga and the Soorya Vamsa and Gnana yoga are associated with a higher Yuga called the Treta. The kali Yuga refers to the absence of yoga and the Krita represents a stage of perfection where yoga has been completed.

There are five kinds of yoga in the order of importance.

1. Mantra yoga             
2. Sparsa yoga
3. Bhava yoga
4. Abhava yoga
5. Maha yoga

Each produces wonderful powers called ‘Ashta aiswaryas’ and all of them lead to salvation.

The uttering of a mantra or japa combined with meditation is known as Mantra yoga. 

Practice of Pranayama according to the prescribed methods is called Sparsa yoga

Pervading everywhere, both internally and externally is styled Bhava yoga

The meditation of pure Brahman forgetting the phenomenal altogether is called Abhava yoga.

The Ashtanga (eight angas (principles) of Yoga) Yoga

1)      Yama: Refers to the relinquishment of desires pertaining to the physical body. It denotes the process of controlling the senses by the knowledge that Brahman is everything.

Yama consists of 10 duties namely

No	10 Duties of Yama	Equivalent word in English
1	Ahimsa	Non Injury  to any being
2	Satyam	Truthfulness
3	Asteyam	Non Stealing
4	Bramhacharyam	Knowing and understanding the self ( Brahman)
5	Daya	Empathy
6	Arjavam	Straightforwardness
7	Kshama	Forgiveness
8	Dhriti	Self-reliance
9	Mitabhojana	Eating tidy and moderately ) Links to Ahimsa
10	Sowcham	Purity

  

2)      Niyama: Niyama refers to the creation of a devotional attachment to Ishwara .   It denotes the practice of meditation of the glories of Brahman/Ishwara eliminating everything alien to it.

Niyama consists of 10 duties namely

No	10 Duties of Niyama	Equivalent word in English
1	Tapas	Penance
2	Santosham	Contentment
3	Astikyam	Theism
4	Daana	Charity
5	Ishwara Pooja	Worship of  Ishwara/Brahman
6	Sravana	Dharmic Study ( Spiritual pursuits)
7	Hri	Feeling of shame to do any Evil deeds
8	Mati	Determination
9	Japam	Repetition of Mantra
10	Vratam	Devotional Practice

3)      Asana: Asana refers to the mental state in which one feels indifference to all worldly objects  .       

4)      Pranayama: Stopping all the external transactions/distractions. 

5)      Pratyahara:  Pratyahara refers to turning the Manas (mind) inwards (introspection)              

6)      Dharana:    The steadiness of Manas is meditation. Perceiving 'Antar yami or Iswara in every object in the world. All that is here is Eswara.

7)      Dhyana:     To meditate that I am the chit or Brahman itself               

8)      Samadhi:   To drop even the idea of meditation in Dhyana is Samadhi.  When all the effects of Karmas are completely destroyed Jiva merges in Iswara. Samadhi cannot be practiced without Dharana and Dhyana... This virtually takes place in Samadhi. But this Samadhi itself becomes complete only after long practice. Salt put in water dissolves itself and becomes one with water.

                Similarly Manas and Atma should become one, then it is known as ‘Samadhi’.  When Prana ceases and Manas merges in Atma and both become one with Atma it is called Samadhi. When Jiva and Atma becomes one by the destruction of all the “samkalpas” it is known as Samadhi. Samadhi thus is a state in which Manas, Buddhi, light, glory, object, and everything else imaginable completely vanish.

Wishing all of you a wonderful Yoga day and I am sure you will start practicing atleast one form of yoga from today.

Extracts from my book (under publishing ) Inside Out- A Philosophical Enquiry of Hindu Dharma.

Sources:

1. Shreemad Bhagwad Gita

2. Purusha Suktha ( Rg Veda)

                                                           HariOM

K V Vishwanathan



What is Deepavali?

Since my childhood I have been celebrating Deepavali* like most children would have and currently still do. We used to look forward to this festival where we could buy new clothes ( in fact two to three pairs- one for the previous night, another to wear in the morning to burst crackers and the third set on the deepavali night) It was a joyous occasion with all the neighbours, friends and relatives joining together to burst crackers, visiting each other and needless to say to devour loads and loads of 'Bakshanam ' ( Sweets and savouries).

We never bothered to find out why Deepavali was and is being celebrated. We just celebrated it. But isn't it fair to know and understand what this festival stood for/stands for? 

Many of us believe that Deepavali is the celebration of the victory of Good over evil when Rama* returns to Ayodhya after killing the Asura* Ravana*, while others may believe that Deepavali is a celebration of victory of good over evil. 

Let us find out what the Ramayans says about Deepavali.

Sarga 77, the last one in the Bala-Kanda* describes the entry of Dasaratha* and party into Ayodhya*. 

The Ananda Ramayana* by Sage Valmiki* narrates further ceremonies in continuation of the marriage for which Janaka* invited Dasaratha and party to Mithila. In the month of Aswini Janaka deputed his ministers to invite Dasaratha and his family for Deepavali festival to be celebrated at Mithila*.

This denotes that Deepavali was celebrated ages before the period of Ramayana.

Accordingly, Dasaratha and party proceeded to Mithila and were welcomed by Janaka. 

The illumination on the Deepavali day is in honour of the happy reign of Bali*. Every house is in merriment on that occasion.  

Now, Bali was an Asura and the enemy of the Devas*.

Who was Bali?

Why then is Deepavali day celebrated in his honour?

Why are no similar celebrations found in honour of Ravana and Kumbha-Karna, Hiranyaksha and Hiranya-kasipu etc.?

Who or what is an Asura?

Who are what is a Deva?

Bali refers to complete and willing renunciation. As an Asura, he represents a dharmic ( spiritual)  devotee who is still attached to worldly desires. Bali’s rule over the three worlds therefore, denotes the highest stage of Vairagya at which the Asura is transformed into a Deva (or a shining entity, to whom the bright Lokas in the regions of Gnana become visible).

Any attempt to interpret this historically or geologically would be simple insanity or perfect hypocrisy. The appearance of the shining Lokas* consequent on the complete renunciation of material desires, is verily the Itihasic* significance of the Deepavali which is doubtless the most appropriate occasion for illumination and merriment to every religious Hindu.

Janaka’s invitation for Deepavali thus points here to the religious ( read as dharmic) advancement naturally resulting from the close connection with the divine Sita.

Foot notes in alphabetical order:

Asura

Asuras and Rakshasas are not the so called demons or cannibals who eat the flesh of human beings and rule the nether world.  They are our lower desires 

Ayodhya

Ayodhya represents the body of the Gnana-yogi ( one who has known and understood the self)  wherein the Atma reigns supreme, the Jiva and Indriya-devatas being the inhabitants of the city.

The city of the Devas is Ayodhya. The Devas refer to the Satwic mind and Budhi of man. Firmness in Tapas alludes to Devas, and destruction of Tapas to the Asuras. Vide Santhi-parva

Bala Kanda

In the Ramayana Bala-Kanda, begins with the birth of Rama and his  brothers and ends with Sita’s marriage and Parasurama’s defeat.  The contents of this Kanda as well as of the subsequent ones are generally told everywhere as mere stories in various languages

Bali

Bali refers to complete and willing renunciation. Mahabali does not refer to any Demon king who was pushed to the netherworld.

Dasaratha

Dasaratha means the owner of 10 Rathas (chariots)  It refers to one who has complete control over the 10 Indriyas ( Five senses and five sensory organs)

Deva

Devas refer to religious/dharmic acts performed without any desire for material prosperity. 

Deepavali

Spiritual advancement by renouncing all material desires and becoming a shining entity is called Deepavali.

Hiranya-Kasipu

Hiranyam means gold or riches and Kashipu means a pillow or bed.Hiranya Kashipu naturally applies to a person who having acquired wealth is unwilling to spend, but clings to it with great attachment. Hiranya-aksha- Aksha or eyes ever in quest of wealth or money. Both Hiranyaksha and Hiranyakasipu also refers to Asuras.

Itihasa and Purana

Itihasa is not history as misinterpreted by many.

Itihasa and Puranas are authoritatively assured to be legitimate commentaries of the Vedas, furnishing detailed information on many a subtle and vital point in an 'exquisitely dramatic style so that the explanations offered might appeal to the ignorant masses.  There is absolutely no Indian history and no earthy geographies in the whole concern. 

Several abstract matters are explained in the 'guise' of human transactions with a view to render them understandable to the ordinary folk. Every abstract subject could only be grasped mentally.  But when it is explained in a concretised form in strict accordance with the ordained rules by the help of Vedic terms it is called "Itihasa’. Iti-hasa (Iti-Haasya) plainly means 'in this funny manner'.  This process was adopted for the edification of the ordinary people.  

When a highly abstract religious conception is explained as a technical moorti consisting of symbols in physical form which specifically refer to the components parts of the abstract conception itself, it is religiously known as an Itihasa.

Janaka

Janaka denotes concentration of mind.  “Janaka means that which originates true knowledge or that which all the wise resort to.”

Kumbha-Karna

Kumbhakarna represents the Tamasic section of Ahamkara-Tatwam 

Mithila

Mithila means solitude

Ravana

Ravana represents the Ahamkara-Tatwam

Ramayana

In Sanskrit Rama means virtue.  Ayana means Path. How to lead a virtuous path is referred as Ramayana. Ramayana is the application of the Gayatri mantra to purify the Buddhi/intellect of human beings.  Valmiki as a rishi refers to the actual experience of the process called Ramayana.

Rishi

Rishi refers to the actual experience of the Buddhi of  a human being

Valmiki

Valmiki as a rishi refers to the actual experience of the process called Ramayana.

Sources:

Ananda Ramayana by Valmiki

Bala Kanda -Sarga 77

Sri Jabala-Darsana-upanishad

Sri Rama Uttarapani Upanishad

HV Nath

What is Navratri, DurgaAshtami and Dussehra?

Navratri, DurgAshtami, Dussehra

As many people in different parts of the world celebrate Durga Ashtami it is important to understand the significance of Durga Pooja or Durga Ashtami.

“The term Prakriti is explained as follows in accordance with its root meaning.

In the Vedas Pra means superior or first and Kriti is creation. Pra again means Satwa, Kri Reja and Ti Tama.

Prakriti thus represents the all-powerful Sakti possessing the three Gunas. The Atma divided itself into two, the male on the right side and the female on left which is known as Prakriti. The two stands in the relation of fire and its heat, and the Yogis therefore do not recognize any difference between male and female.

In her act of creation, Prakriti is distinguished as of five forms.

1. Durga, the mother of Lord Ganesa, is the first form representing the underlying principle of all the
vegetable and other lives.

2. Lakshmi is the second form representing the glories observable in heaven and earth.

3. Saraswati is the third form representing the real knowledge that removes all doubts.

4. Savitri or Gayatri, the mother of the Vedas, Sandhya, Mantras and Tantras, is the fourth form
representing the Brahmaic lustre and energy.

5. Radha, residing in Go-loka in the form of a Gopi is the fifth form representing the five vital airs.

She is seen by the Yogis by meditation according to the methods prescribed in the Vedas. Sak means glory and Ti is valour. Sakti is the form of both. Bhaga means prosperity and Buddhi and Bhagavati is their form. Radha and Sarva-mangala allude to the power of granting liberation. Amba means mother of the Jagat.

Being created by Vishnu, she is Vaishnavi. Gowri means the Sakti pertaining to the Gurus or masters, namely Siva and Krishnaa. Parvati refers to the Parvas or the holy festive occasions on which she is worshipped. Sanatani means existing without Gunas at all times and places. Kritika refers to the Kalas of Prakriti representing the six Yogas.

Durga refers to the Sakti of Hari that destroys fear, enemies, diseases and sins. The Sakti that bestows the highest bliss is called Sivaa. Abhaya refers to the destruction of fear. The Sakti that bestows prosperity and liberation is called Maya and Vishnu-Bhakti. Narayani means born from half the body of Narayana. Jaya means granting victory.”

Durga also refers to knowledge. The four arms of Durga refers to managing the aham (ego), Gunas, the sword or mace to ward off evil and lower desires.

Similarly “Para-Sakti verily signifies Samvit or Gnana and nothing else. Therefore, she should ever be worshipped by man. Everything misconceived by man as different from her or as not belonging to Her, is technically styled Samsara. For the purpose of removing the miseries of this Samsara therefore, man should worship this goddess who is in the form of Atma and is free from the illusion of this ephemeral Jagat.

This goddess represents in reality the purified Budhi ( intellect) of a human which discerns correctly that the illusory Jagat in itself is but the manifestation of Siva or Atma.  She is technically known as Sivaa and Samvit.  No doubts should be entertained of this fact.”

Asuras and Rakshasas are not the so called demons or cannibals (Annie Besant’s mis interpretations in Sanatana Dharma) who eat the flesh of human beings and rule the nether world.  They are our lower desires which need to be destroyed by Pranayama (breathing out of the Asuras & breathing in the Devas).                

Mahisham in Sanskrit also refers to ignorance or lower desires. Rakshasas also denote the diminution in the duration of the day and metaphorically refers to the sins of man that obstruct the real knowledge of Brahman’.

Durga Ashtami refers to the knowledge acquired to kill ignorance to ward off lower desires. (Mahisasura-mardhini)

The Ten days of the festival or Pooja refers to the purification of the ten Indriyas- Five Karma Indriyas and Five Gnana Indriyas of human beings by the necessary spiritual practices symbolically pointed out during the festivities for the ten days.

Five Karma Indriyas (active expressions): eliminating, reproducing, moving, grasping, and speaking– Five Gnana Indriyas (cognitive senses): smelling, tasting, hearing, touching, seeing) 

The Vigraha of Durga or any ‘Vigraha’ refers to deep analysis and understanding that all that is here is Ishwara/Brahman and that Ishwara is "you".

• Trident represents the three Gunas; 
• Four hands signify Satwa, Rejas, Tamas and Ahamkara.  
• Sanka (conch) represents five subtle elements and is placed in the hand which denotes Rejas. 
• Chakra ( discus) refers to "Manas" ( mind" which is unaltered like that of a child, 
• Sarang (bow) represents Satwic Maya, 
• Mace ( gadha) which is always (to battle the  ignorance), 
• Lotus in the hand represents Viswam ( the 24 Tatwams), 
• Two  bright ear rings refers to the eternal regions.  

Unless this exact technical significance is understood at the time of performing Pooja, the "Vigraha" cannot serve its purpose. 

The different details of a Vigraha are the technical doorways provided for are insight into the true nature of the Deva.  The vigrahas are thus an artistic concretization of the extremely philosophical principles expounded in the Gnana-Kanda of the Vedas.

In the highest mental worship the Manas itself serves as a Vigraha.

Several names of the Devi are here explained mostly by their root meanings. They refer to the various stages of religious (read dharmic) development in human, each of them being technically important and distinct in its use. It is not therefore enough to explain, like the Pundit that all these terms apply to any physical Devi or a woman Goddess.

Every technical term in the sciences could otherwise be explained by any ignorant person as simply applying to the sciences. It will be clearly evident here that even single letters in the given names are separated into consonants and vowels and their Vedic significance explained.

When such detailed explanations on doubtful points in the religious literature are not forthcoming from the Pundit, the correct inference is that he knows them not, and not that the texts are silent in the matter…………                           

Source: Brahma Vaivartha Purana*

*Puranas refer to the technical commentaries of the Vedas and does not refer to any meaningless mythology or absurd Indian history.

To read more in details get a copy of the book  Inside  Out – a  philosophical enquiry of Hindu Dharma

https://www.amazon.com/Inside-Out-Philosophical-Enquiry-Dharma-ebook/dp/B0847Q81JQ/ref=sr_1_1?dchild=1&keywords=inside+out%2C+a+philosophical+enquiry+of+hindu+dharma&qid=1603559533&s=books&sr=1-1

Wishing you a very happy Navratri, Durga Ashtami and Dussehra.

K V Vishwanathan

11th October 2024

What is Prakriti?

 What is Prakriti?

“The term Prakriti is explained as follows in accordance with its root meaning.

In the Vedas Pra means superior or first, and Kriti is creation. Pra again means Satwa, Kri Reja and Ti Tama.

Prakriti thus represents the all-powerful Sakti possessing the three Gunas. The Atma divided itself into two, the male on the right side and the female on left which is known as Prakriti. The two stand in the relation of fire and its heat, and the Yogis therefore do not recognize any difference between male and female.

In her act of creation, Prakriti is distinguished as of five forms.

1.  Durga, the mother of Ganesa, is the first form representing the underlying principle of all the vegetable and other lives.

2.  Lakshmi is the second form representing the glories observable in heaven and earth.

3.  Saraswati is the third form representing the real knowledge that removes all doubts.

4.  Savitri or Gayatri, the mother of the Vedas, Sandhya, Mantras and Tantras, is the fourth form representing the Brahmaic lustre and energy.

5.  Radha, residing in Go-loka in the form of a Gopi is the fifth form representing the five vital airs.

She is seen by the Yogis by meditation according to the methods prescribed in the Vedas. Sak means glory and Ti is valour. Sakti is the form of both. Bhaga means prosperity and Buddhi and Bhagavati is their form. Radha and Sarva-mangala allude to the power of granting liberation. Amba means mother of the Jagat.

Being created by Vishnu, she is Vaishnavi. Gowri means the Sakti pertaining to the Gurus or masters, namely Siva and Krishna. Parvati alludes to the Parvas or the holy festive occasions on which she is worshipped. Sanatani means existing without Gunas at all times and places. Kritika refers to the Kalas of Prakriti representing the six Yogas.

Durga refers to the Sakti of Hari that destroys fear, enemies, diseases and sins. The Sakti that bestows the highest bliss is called Sivaa. Abhaya refers to the destruction of fear. The Sakti that bestows prosperity and liberation is called Maya and Vishnu-Bhakti. Narayani means born from half the body of Narayana. Jaya means granting victory.”

     Several names of the Devi are here explained mostly by their root meanings. They refer to the various stages of dharmic development in man, each of them being technically important and distinct in its use. It is not therefore enough to explain, like the Pundit that all these terms apply to any  physical Devi or a woman Goddess.

Every technical term in the sciences could otherwise be explained by any ignorant person as simply applying to the sciences. It will be clearly evident here that even single letters in the given names are separated into consonants and vowels and their Vedic significance explained.

When such detailed explanations on doubtful points in the dharmic literature are not forthcoming from the Pundit, the correct inference is that he knows them not, and not that the texts are silent in the matter…………                           

Wishing you and family the very best on this Navratri.

Source: Brahma Vaivartha Puranam

Read about this more in the book “ Inside  Out – an enquiry of Hindu Dharma

What is Krishna Ashtami or Janmashtami

The stage of Dharmic development in each individual when the lower desires and nature is destroyed is called Krishna - Ashtami. 

Krishna-Ashtami also refers to the rise of the half-moon at midnight after all the  wickedness of man is destroyed or reduced to complete darkness or nothingness. The various tendencies of the mind ( Kuru's) should be destroyed until they vanish together . 

Who is Krishna ? 

The  Kurukshetra war will continue as long as the plexus and Nadis exist in man. The Kurus( lower  desires)  can be destroyed only by Arjuna ( Satwik wisdom) guided by the Yogeeshwara ( Krishna). 

Krishna thus refers to the practical process of removing the sins of man. 'Krishi' means ' total' and 'na' means seed. The Brahman/Atma/Ishwara/Bhagwan which is the seed for everything is known as Krishna.

Where does Krishna reside ?

Krishna  resides in Mathura. 

Where is Mathura?

Mathura refers to our heart  and the Atma  resides within us and directs our brain based on our Karma. Basically we are the Atma.

Who was Devaki and Vasudeva ?

“Devaki praised by the Vedas is the daughter of Brahma. Vasudeva is Veda itself. The meaning of Veda is Krishna and Balarama.”

Devaki here refers to the Satvik Guna in man and Vasudeva denotes the knowledge of the Vedas. The quotation from the Bhagavatham pertaining to the Avatara of Sri-Krishna signifies in plain language that man should first study the Vedas and understand their real contents. That will give him the status of the Itihasic ( technical) Vasudeva.

vsu @eñy¡ dIVyte àkaZyte #it vsudev>,

That in which the wealth of knowledge is found, is Vasudeva.

Similarly dIVyte àkaZyte,

Devaki represents the purified Buddhi ( the nearest english equivalent is 'Intelligence' ) fit to receive the knowledge of the Vedas and retain it. Buddhi in Sanskrit is feminine gender and hence Itihasically described as goddess Devaki. The heart of this goddess is thus certainly the place for the Avatara to appear in. Vide Bramha Vaivartha Purana 

äüvEvtRpura[mœ,ùTpTmkaezaÎevKya hirraivbR-Uv h. 

Just after the thickest darkness of midnight, is said to be the proper time for the Avatara of Krishna.

inzIwe tm %ÑUte jaymane jnadRne. 

This Itihasically (technically) points to a stage of dharmic development in each man when his wicked nature becomes invisible by total destruction

This time is Itihasically pointed out as Krishna-Ashtami or the 8^th day of the dark fortnight when the moon rises after midnight. Vide äüvEvtRpura[mœ,

AxRraÇe smuTpÚe raeih{yamòmIitwaE, jyiNtyaegs<yu−e caxRcNÔaedye mune.

Those who are prepared to understand the Hindu religious ( read Dharmic) literature need to know that the divine Krishna is no human character in the ancient history of India, but the Brahman/Atman within us and around  us.

Chandogya Upanishad and Purusha Sooktha ( Rg Veda) says: Aham Evam Idham Sarvam. I am that Brahman. All that is here is Brahman/Iswara and you are THAT Eswara. Thatvamasi.

Wishing you a happy Krishnaashtami 

Adapted from the book- Inside-Out, An Enquiry of Hindu Dharma ( now available in Amazon, Notionpress, googleplay)

Source: 

1. Bramha Vaivartha Purana

2. Gopala Uttaratapi Upanishad

Was the term Bakri-Id adapted from the Pasu Medha/Ashwa Medha Yegnas? an enquiry. K.V.Vishwanathan

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Was the term Bakri-Id adapted from the Pasu Medha/Ashwa Medha  Yegnas of the Vedas?

To understand this we need to first know the meaning of the Yegnas, Sacrifice and Medhas as most Hindus themselves may have differently interpreted this.

All the Yegnas purely represent the concretized version of the teachings furnished in the Gnana-Kanda of the Vedas. The object of the Vedic Yegnas prescribed throughout the Karma-Kanda, is to sacrifice in the fire of Gnana all the gross conceptions and illusions of the unscientific cosmological conceptions of man, so that he may thereby secure the knowledge of Brahman. All other interpretations are sheer misinterpretations whether they proceed from the West or from the East, from the orthodoxy or the heterodoxy. 

The essence of the whole subject is explained in a single technical term called  Agnishomeeyam. It is the Pasu that pertains to the Agnishoma that has to be sacrificed.

A¶I;aemIy< pzumal-et, 

 ( Agneshomeeyam Pashumaalabheth) is the exact Vedic injunction

 given. pZytIit pzu>,  Pashyatheethi Pashuhu.

All the gross conceptions of the cosmos, logically reduced to 7 Jyotishtoma sacrifices refer to the sacrifice of the Pasu  ( Pasu refers to the  brute animal nature in man). 

Even the term Aal-et  (Aalabheth)  means only to uproot. It is  historically, philologically, etymologically and arithmetically certain that no butchering of dumb animals was/is ordained anywhere within the sacred Karma-Kanda of the Vedas. No  one in the East or West could be permitted to take undue advantage of the foolishness of a few ignorant Pandits and Dikshits, from whom the westerners had also learnt Sanskrit and the Vedas and to criticize The Dharma on that false pretext.

There is a black sheep in many a family. Nobody wants to deny it. There are even now murderers in every civilized country. None can deny it. No sensible Hindu in India in the past has ever sacrificed any animal in the name of religion; nor has he ( in the past) eaten the decaying flesh of dead animals. His Dharma ( referred as religion by the West) never permits such follies and cruelties much less orders them. In fact, the misfortunes of the Hindus all along may well be traced to (i) their vegetarian ancestry and (ii) to their owning a methodical and sacred religion ( to be read as Dharma) . Thus the Hindu became an eye-sore to every carnivorous nationality.

Many a nation attempt to establish somehow or other that the Vedic Indian was a flesh-eater. If flesh-eating is a sign and proof of civilization as it is practically reckoned among the Western nations, vegetarianism is doubtless another proof of the barbarism of the Hindus in India. Why not they condemn them boldly for their vegetarianism too? That would be an honest method of abusing. But they know very well that flesh-eating and butchering were and are not very respectable traits. 

Every alien nation is thus smarting under that guilt feeling or culpable defect. That may be the reason why the blessed historians and the Sanskritists of the West seems to be unanimously trying to pull down the vegetarian Hindu to their own carnivorous level. This is exactly the secret of dishonestly attributing animal-sacrifice to the Vedic Yegnas. That they are not prepared to leave off carrion-eating is also an established fact here. We could therefore in no way respect or recognize them either as interpreters of our sacred literature or as the historians of Indian affairs. In addition to this there are many Hindus who have started eating meat and flesh.

Now coming to the origin of the word Bakri-Id,  ‘Id’ is the same word as Ishti or Yegna and Bakrid or cow-killing would have been (ill) copied from Pasu-medha or Ashwa-medha .

 A¶I;aemIy< pzumal-et. Agneeshomeeyam Pashumaalabheth) "Root out the Pasu in the form of Agni and Soma.” This is a matter which many learned Vedic scholars would also agree and admit here. Agni and Soma refer to Vidya and Avidya, Mind and Matter, Prana and Apana etc.

pZytIit pzu>. Pashyatheethi Pashuhu) All those that are perceivable by the senses are Pasus referring thereby to gross material conceptions. For religious (read Dharmic)  advancement, man must soar above this gross materiality and secure higher, subtler and more philosophical conceptions of them. This is the significance of the Pasu-medha. 

Some illiterate  Pundits/Dikshits in the  past must have senselessly  misunderstood this as animal-sacrifice and substituted Aja or Sheep which term also they misunderstood without knowing its technical significance.  And, thanks to the mis-interpretations and ill copying of our sacred literatures, many dumb animals are killed, sacrificed and eaten off across. 

Ajs<}ain bIjain Dag< nae hNtumhRw. “(Ajasangyaani Bheejani Chaagam No Hanthumahartha) "Aja (A£j) here denotes seeds that have not sprouted, referring thereby to the Sanchita Karmas of man. No four-legged sheep which is also called Aja should therefore be foolishly butchered.” Whenever there are two meanings  for the same word, the context need to be ascertained.

The Pasu and the Aja as technically used do not therefore represent cows or sheep. The word Go also has similarly its technical meaning. It is too often confounded with cow or Pasu. Go in Sanskrit has several meanings. Vide Amara-kosa ( Thesaurus in Sanskrit by Amara Simha) Go is technically used to denote light or knowledge, as in Go-kulam, Gopi, Gopa, Go-vardhanam etc. It is misinterpreted as cow or Pasu in all of them. Pasu is technically used to denote gross materiality. But in the ill-copying and ill-borrowing both the terms Go and Pasu are mistranslated as cow. Prof. Max Muller & Co ( of the 19^th century fame) have mis-translated gvamyn<  (Gavamayan) as “Cow’s walks”. What better rendering could then be expected from these so called sanskritists ?

There were and are NO Yegnas commonly performed by Brahmanas where birds or animals are butchered.

‘Mriga Pakshi for sacrifice refer to the beastly passions and the Indriyas of man which should always be devoured by the Brahmana ( this has been wrongly interpreted as killing of birds or animals and few pieces of its flesh is eaten by the priest or the brahmanas-(sic!!))

Unless the material desires pertaining to the five gross elements basically described as Pancha Nakhas are swallowed up, the brahma Kshetram can never be perceived.

Ahimsa being the fundamental principle of Hinduism, the butchering of animals for food was/is not sanctioned, much less for religious purposes. The Yegnas as we have noticed refer only to the sacrifice of beastly passions and mean desires. 

ydÚa> pué;ae laeke tdÚaStSy devta>. (Yadannaaha Purusho Loke Thadannasthasya Devathaha) "The Deva should be offered only the same food the devotee eats.” 

No animal sacrifice is therefore permitted much less recommended in Hinduism. Killing cows, sheep or any other animal is strictly prohibited. 

          
Adapted from book- Inside Out- The Philosophical Enquiry of Hindu Dharma- now available at Amazon.

HariOm

A true understanding of Vastu

Vastu

In Sanskrit, Vaastu ordinarily means a dwelling house. It also denotes the plot of ground over which the house is built.

veZm-UvaRSturiSÇyamœ, #Tymr>,

Vastu-Pooja refers to certain religious (read dharmic) ceremonies performed soon after the construction of a Kshetram is completed. The necessity for this Pooja is extended to ordinary dwellings, palaces etc.

An *Itihasic story is narrated in the sacred texts to explain this highly abstract matter. The origin of Vaastu is thus narrated in the  suà-edagmmœ,  Let me reproduce the text  as follows:

vaStuivNyasmag¡ tu dzsUÇe[ deizk>, @kazIitpd< vaStu svRs<pTkr< n&[amœ, 

Asura [a< ihtaw¡ tu zu³> k«Tva mhatp>, mhatpis s<-Utae -Utakarae mhabl>, 

Aàyu−Sttae -Utae devEyRuÏ< àvtRte.

“The method of marking our Vaastu is by drawing ten lines. Ten lines horizontally and ten vertically over them mark out 81 parts, and that is very auspicious for men. Sukra the **Asura-Guru once performed great Tapas on behalf of the Asuras and Vaastu originated as a powerful Bhoota. As he was ill-used, he began to fight with the ***Devas.”

               

Similar account of Vaastu in greater detail is furnished in the Silpa-Sastras. The Devas being teased by Vaastu complained to ****Brahma about him. Brahma told the Devas that Vaastu is an Asura who is not easily destroyed, and advised the Devas to catch hold of him and throw him down on the earth. The Devas acted accordingly and Vaastu fell on the ground with his face turned downwards. His head was in the north-eastern corner, the legs being in the south-western corner. 

(Vaastu is thus marked diagonally from north-east to south-west in every plot of ground selected for house-building.)

When Vaastu fell down, the Devas in a body sat over him and pressed him down. He cried aloud and called out the name of Brahma who soon appeared at the spot. Brahma then gave him the name of Vaastu and said that all those who construct new buildings, palaces, Kshetrams etc should perform Vaastu-Pooja. This injunction of Brahma is being carried out even at present with great festivity everywhere in India.

Evidently the learned writers of the West on Indian Architecture have not taken serious notice of this Vaastu who is a big Bhoota lying diagonally in every ancient building in India. Without the proper Pooja to appease him, no building is fit to dwell in. Any account of Hindu Architecture without an explanation for this terrible Vaastu who keeps fighting with the Devas, is simply worthless as a literary, historical or scientific treatise of the sacred subject. The wicked Vaastu and his pacification are the most serious matters in Hindu Architecture.

Now let us understand the technical essence of the above paragraphs:

It could now be easily understood that the *itihasic story of Vaastu is no meaningless mythology for the simple reason that the western historian may be incapable of grasping its philosophical import and religious (read dharmic) utility.

Vastu undoubtedly refers to a serious Dharmic process of purifying man’s body so as to render it fit for the Deva to reside inside it.              

The Vastu-Pooja is thus, the first thing to be done to raise the construction of a building to the status of a holy Kshetram. Thus stately palaces of kings as well as the lowliest cottages of peasants are equally converted into Kshetrams in India by Vaastu-Pooja. Religiously, the rich and the poor, the king and the peasant are equally held responsible for the purification of their bodies and dwelling houses.

High-class philosophical religion is ingeniously made to penetrate into everything connected with the daily transactions of the religious Hindu.

*Itihasa               

Itihasa is not history as misinterpreted by many.

               

Itihasa and Puranas are authoritatively assured to be legitimate commentaries of the Vedas, furnishing detailed information on many a subtle and vital point in an 'exquisitely dramatic style so that the explanations offered might appeal to the ignorant masses.  There is absolutely no Indian history and no earthy geographies in the whole concern. Several abstract matters are explained in the 'guise' of human transactions with a view to render them understandable to the ordinary folk.

Every abstract subject could only be grasped mentally.  But when it is explained in a concretised form in strict accordance with the ordained rules by the help of Vedic terms it is called "Itihasa’. Iti-hasa (Iti-Haasya) plainly means 'in this funny manner'.  This process was adopted for the edification of the ordinary people. 

**Asuras and Rakshasas are not the so called demons or cannibals (Dr. Annie Besant’s mis interpretations in her book Sanatana Dharma) who eat the flesh of human beings and rule the nether world.  They are our lower desires which need to be destroyed by Pranayama through the strength of "Bhīma" (breathing out of the Asuras and breathing in the Devas).

               

Devas and Asuras denote two varieties of devotion. Devas refer to religious acts performed without any desire for material prosperity and Asuras to those acts performed without relinquishing worldly desires.

Rakshasas denotes the diminution in the duration of the day and metaphorically refers to the sins of man that obstruct the real knowledge of Brahman’.

Source:

Inside Out- a philosophical enquiry of Hindu Dharma by K V Vishwanathan

( available on Amazon, Kindle, Notion press,)