The verses of inviting and offering with oblations mentions the steps of moving ahead , right
from forward to prosperity. Thus by sacrificing to every god which holds each individual
path and gaining the heaven is like the gods themselves earned the heavens. thus the person
who sacrifices should sacrifice with the gods to become eligible for heaven. The offering to
the maruts in the beginning is made; as without the notification to maruts who control the
atmosphere one cannot progress higher.if one tries to trespass the atmosphere without
notification he/she will be obstructed and crushed by the maruts.[ the ability of the mortal
man to traverse in heaven is limited to the very control over one's body which is highly
determined by; how the path maker, maruts; strings him/her to the path and carries him/her].
By offering the verses [RV.10.63.15] , the maruts which are the subjects of gods provide the
person who conduct sacrifice a faster ascent with out obstructing or crushing him/her. The
ascend to the heaven will be faster for whom who knows thus. The verses of invitation and
offering for svistakrt [RV 7.1.14 and RV.7.1.15 , the Agni svistakrt ; with agni invoked here
as the glorious agni above all, [please refer to Kanva Shatapatha Brahmana for Svistakrt
oblation]] is in the viraj meter of 33 syllables. [ Viraj meter brings glory among the glorious
by the divine nourishment and in this world the meter is for the procurement of food and
nourishment there by]. Having sacrificed with the two viraj meters , thus the gods won the
heaven and hence the one who scarifies also do the offering with the two viraj verses and
won the heaven. They are of 33 syllables [33 vedic gods (8 vasus , 11 rudras, 12 adityas ,
Prajapathi and vasat)] with which each sacrifice from beginning ; the subtle gods being
delighted with the attributed syllables and thus the vessel of gods delighted from syllable to
syllable and ascends one to heaven.
Sunday, June 6, 2010
Introductory Sacrifice - A.B-9
Now the subject of the gods are brought in order which results in the subjects of men in order
, which brings all the subjects in order and thus this brings the sacrifice in order along with
the people . A hotr who knows this invokes the subject of gods; the maruts[RV.10.63.15]. [
the maruts are the path makers from earth to heaven, and the verses mentioned here from RV
is dedicated to vishwadeva ; the collection of devas which we invoked by offering the pap
with individual verses in the beginning. now just like a string that makes the pearls to form a
garland, the maruts is the string which brings the order of sacrifice]. With all the meters , he
says the offering verses for the gods and with the sacrifice of the meters , the gods originally
conquered the heaven with that. and once the person who performs the sacrifice of the all
meters thus ascends to heaven[RV.10.63.16 : svasti verses for pathya].[ the verses are in
tristup meter which provides the strength or force for the journey. In the physical body , the
water element predominates and the maruts control the flow and distribution of it. the tristup
meters offered here for maruts helps the ascend on this limited existence having control over
water and its limitations on human body]. Now the Agni is invoked and strengthened in
tristup verses as guide [RV.1.189.1 , RV.10.2.3], and soma is invoked and strengthened in
tristup verses as friend[RV.1.91.1, R.V.1.91.4], and savitr is invoked in gayatri meter as the
supporter[ RV.5.82.7 , RV.5.82.9] and aditi invoked in the jagati meter as the vehicle
[RV.10.63.10 and AV.7.6.2] [AV : Atharva Veda : the protection verses]. The meters
trishtup, gayatri, jagati are independent here and the others are dependent on them [the gods,
as their nature of invocation is determined by the meter]. By the means of meters the one who
sacrifice did the sacrifices for all meters thereby knowing what mentioned.
, which brings all the subjects in order and thus this brings the sacrifice in order along with
the people . A hotr who knows this invokes the subject of gods; the maruts[RV.10.63.15]. [
the maruts are the path makers from earth to heaven, and the verses mentioned here from RV
is dedicated to vishwadeva ; the collection of devas which we invoked by offering the pap
with individual verses in the beginning. now just like a string that makes the pearls to form a
garland, the maruts is the string which brings the order of sacrifice]. With all the meters , he
says the offering verses for the gods and with the sacrifice of the meters , the gods originally
conquered the heaven with that. and once the person who performs the sacrifice of the all
meters thus ascends to heaven[RV.10.63.16 : svasti verses for pathya].[ the verses are in
tristup meter which provides the strength or force for the journey. In the physical body , the
water element predominates and the maruts control the flow and distribution of it. the tristup
meters offered here for maruts helps the ascend on this limited existence having control over
water and its limitations on human body]. Now the Agni is invoked and strengthened in
tristup verses as guide [RV.1.189.1 , RV.10.2.3], and soma is invoked and strengthened in
tristup verses as friend[RV.1.91.1, R.V.1.91.4], and savitr is invoked in gayatri meter as the
supporter[ RV.5.82.7 , RV.5.82.9] and aditi invoked in the jagati meter as the vehicle
[RV.10.63.10 and AV.7.6.2] [AV : Atharva Veda : the protection verses]. The meters
trishtup, gayatri, jagati are independent here and the others are dependent on them [the gods,
as their nature of invocation is determined by the meter]. By the means of meters the one who
sacrifice did the sacrifices for all meters thereby knowing what mentioned.
Introductory Sacrifice - A.B-8
The one who desire for brilliance and splendor , he should offer his libations to east , the side
is the one for brilliance and splendor. With this one will acquire brilliance and grandeur. The
one who desires food should offer to the southern quarter as agni the lord consumes all the
food and nourishes , thus by conquering southern one should be lord of food and consumes
and nourishes himself and from his offspring also in future. [The mention of the eastern
quarter is the seat of wisdom in one's body and with wisdom one conquers the subtle
existence. the wisdom should be splendid for perceiving the deeper subtle worlds and their
dynamics. The southern quarter of one in the internal sense is the agni chakra where all food
is consumed by agni and here agni is the lord of the food. In turn this nourishes the one who
consumes and hence he also becomes the lord of the food by conquering this quarter and he
can create offspring of healthy nature] The one who desires for cattle should turn west and
with libations of fore offerings, the water is cattle,he understands and acquire the cattle. [with
this offering , one understand the tatwa of water and its the swadistana which is associated
with the animal instinct in humans]. Now the one who desires the drinking of soma should
offer his libations to the north as he is the king of the north. he thus obtains the soma to drink
and thus turns north, the upward region. the upward region is the heaven and in all the four
quarters he ascend and progress [ thus the primeval instincts are understood and cleansed and
one drinks the elixir of divine delight , the soma and ascends to the higher lands of heaven].
These worlds are turned towards one another. [The subtle body has heaven associated with
the anahata. Aditi , vishnupathi is the seated in the heart. The creation starts there and reaches
back from all the directions and dissolves back there. The secret of fivefold sacrifice.];the
world turns towards him shines with prosperity, who knows this.
For the path , he says the offering verse (to Aditi) [here he begins his journey] in the
beginning of the sacrifice he brings in the speech , Agni is the expiration (out breath and in
the last moment of life , its the final out breath which celebrates death.. :)) ) [Here the subtle
level is addressed. Agni carries the out breath which contains all that to be left behind in the
subtle level back to the nature] and the Soma is the inspiration [ the root of delight is with the
intake of breath , the prana and the revelation to the secret communion and receiving it fully]
, the Savitr facilitates the forward urge [Savitr is the transcending force which facilitates the
ascent] and Aditi for support [ the ascent needs binding as every out breath can result in the
lowering of energy levels. So soma is guided by savitr to the level which is supported by
Aditi and then the out breath of Agni will cleanse the next level to ascend and the process
goes on]. With confidence , he says the offering verse to path , and thus with this speech he
brings forth the sacrifice to the path. [ if you observe carefully , what we mentioned above is
the breathing act. As humans we do it involuntarily which makes it a path from life to death ,
from first in breath , to last out breath. Here by truthfully offering his verse to the path, one
changes his awareness from normal breathing to subtle breathing which includes divine
participation of subtle forces,the devas]. Agni and Soma are the eyes , Savitr brings forth the
forward urge and Aditi the support. The gods detect the sacrifice with the eyes, with those
eyes with which they detect which cannot be detected. Even after a man thus wandering in
confusion , he perceives with this eye , he immediately detects. [The normal eyes cannot see
the divine presence. its the perception that is blessed when the ordinary sight is replaced by
sights of Soma and Agni, divine eyes.Then one sees the devas and becomes one with the gods
discerning his sacrifice]
By the eyes the god they distinguishes the sacrifice and it will not be distinguished if the
consecrated one do not have the same vision. Thus after wandering in confusion , he
perceives than sees , then the sacrifice is being distinguished by him. The gods also
distinguishes the sacrifice then , they assemble together and the sacrifice get extended to from
earth , where its performed. the gods are gathered together for aditi in the earth. Thus he says
the offering verse to aditi in the closure of the sacrifice , with which the distinguishing of the
sacrifice happens and thus the he got revealed the heaven. [ Here the gods are being
visualized by the perception which one gets as replacement of his mortal sight. This
perception comes with the verses and their subtle working with intonations. Firm routed on
earth and get the aditi as the base on the subtle level, a hotr invokes the guardians of the
various directions and take their strength ,garner the strengths and then with the closure of
sacrifice with aditi in the elevated level with strong support of savitr, once changes his
position to a new offset of existence from where he can visualize the heavens.... :)) ]
to be continued .... :)) [A.B -8 concludes here]
is the one for brilliance and splendor. With this one will acquire brilliance and grandeur. The
one who desires food should offer to the southern quarter as agni the lord consumes all the
food and nourishes , thus by conquering southern one should be lord of food and consumes
and nourishes himself and from his offspring also in future. [The mention of the eastern
quarter is the seat of wisdom in one's body and with wisdom one conquers the subtle
existence. the wisdom should be splendid for perceiving the deeper subtle worlds and their
dynamics. The southern quarter of one in the internal sense is the agni chakra where all food
is consumed by agni and here agni is the lord of the food. In turn this nourishes the one who
consumes and hence he also becomes the lord of the food by conquering this quarter and he
can create offspring of healthy nature] The one who desires for cattle should turn west and
with libations of fore offerings, the water is cattle,he understands and acquire the cattle. [with
this offering , one understand the tatwa of water and its the swadistana which is associated
with the animal instinct in humans]. Now the one who desires the drinking of soma should
offer his libations to the north as he is the king of the north. he thus obtains the soma to drink
and thus turns north, the upward region. the upward region is the heaven and in all the four
quarters he ascend and progress [ thus the primeval instincts are understood and cleansed and
one drinks the elixir of divine delight , the soma and ascends to the higher lands of heaven].
These worlds are turned towards one another. [The subtle body has heaven associated with
the anahata. Aditi , vishnupathi is the seated in the heart. The creation starts there and reaches
back from all the directions and dissolves back there. The secret of fivefold sacrifice.];the
world turns towards him shines with prosperity, who knows this.
For the path , he says the offering verse (to Aditi) [here he begins his journey] in the
beginning of the sacrifice he brings in the speech , Agni is the expiration (out breath and in
the last moment of life , its the final out breath which celebrates death.. :)) ) [Here the subtle
level is addressed. Agni carries the out breath which contains all that to be left behind in the
subtle level back to the nature] and the Soma is the inspiration [ the root of delight is with the
intake of breath , the prana and the revelation to the secret communion and receiving it fully]
, the Savitr facilitates the forward urge [Savitr is the transcending force which facilitates the
ascent] and Aditi for support [ the ascent needs binding as every out breath can result in the
lowering of energy levels. So soma is guided by savitr to the level which is supported by
Aditi and then the out breath of Agni will cleanse the next level to ascend and the process
goes on]. With confidence , he says the offering verse to path , and thus with this speech he
brings forth the sacrifice to the path. [ if you observe carefully , what we mentioned above is
the breathing act. As humans we do it involuntarily which makes it a path from life to death ,
from first in breath , to last out breath. Here by truthfully offering his verse to the path, one
changes his awareness from normal breathing to subtle breathing which includes divine
participation of subtle forces,the devas]. Agni and Soma are the eyes , Savitr brings forth the
forward urge and Aditi the support. The gods detect the sacrifice with the eyes, with those
eyes with which they detect which cannot be detected. Even after a man thus wandering in
confusion , he perceives with this eye , he immediately detects. [The normal eyes cannot see
the divine presence. its the perception that is blessed when the ordinary sight is replaced by
sights of Soma and Agni, divine eyes.Then one sees the devas and becomes one with the gods
discerning his sacrifice]
By the eyes the god they distinguishes the sacrifice and it will not be distinguished if the
consecrated one do not have the same vision. Thus after wandering in confusion , he
perceives than sees , then the sacrifice is being distinguished by him. The gods also
distinguishes the sacrifice then , they assemble together and the sacrifice get extended to from
earth , where its performed. the gods are gathered together for aditi in the earth. Thus he says
the offering verse to aditi in the closure of the sacrifice , with which the distinguishing of the
sacrifice happens and thus the he got revealed the heaven. [ Here the gods are being
visualized by the perception which one gets as replacement of his mortal sight. This
perception comes with the verses and their subtle working with intonations. Firm routed on
earth and get the aditi as the base on the subtle level, a hotr invokes the guardians of the
various directions and take their strength ,garner the strengths and then with the closure of
sacrifice with aditi in the elevated level with strong support of savitr, once changes his
position to a new offset of existence from where he can visualize the heavens.... :)) ]
to be continued .... :)) [A.B -8 concludes here]
The introductory Sacrifice : A.B-7 continues...
The offering verse for the Pathya[ RV 10.63.15 and 16][the verses mentioned are on the
nourishment of the earth. In subtle level or antaryaga concepts, the fire rests on the agni
chakra well routed on the manipuraka which represents the element earth. The fire which is
on the south is the one who conquers the anthariksha loka, which is the second loka, after
prithvi loka where the consecrated sits. :))] is performed and hence the sun rises in the east
for the beginning and sets in the west at the end [this is the cycle of sacrifice, with fire
representing the elemental form of sun]. Now he offers to Agni [RV 1.189.1 and RV 10.2.3]
[the plants and its primordial growth is representing the subtle element of growth with one
level of awareness;the expansive nature of agni which is fixed on the earth , kindled itself and
grow accepting the offerings and expand to higher realms] , with the offering , the plants ripe
first from the south. The plants are connected to Agni. Now he chants the offering verses of
Soma [RV 1.91.1, RV 1.91.4] , for the westward flowing rivers as the water is connected to
with soma [the verses mentioned considers soma connected to water, this is the second level
of subtle existence, the swadhistana. The verses mention of all the forefathers with which one
is created and this subtle centre is responsible for progeny. soma the god of delight has been
invoked to know this centre beyond all limitations] . Now he says the offering verses [R.V
10.82.7] [here this verse glorifies about the pure heart of one, the heart which is not eclipsed
by absence of knowledge of creator; the maya. In subtle level, this is the verse that extends to
the anahata chakra , the seat of heart and the ride for the consecrated or ascent is made
possible by the blow of air(element associated with the chakra) instigated by savitr] to Savitr ,
with which one blows towards north west , the blows instigated with Savitr.
nourishment of the earth. In subtle level or antaryaga concepts, the fire rests on the agni
chakra well routed on the manipuraka which represents the element earth. The fire which is
on the south is the one who conquers the anthariksha loka, which is the second loka, after
prithvi loka where the consecrated sits. :))] is performed and hence the sun rises in the east
for the beginning and sets in the west at the end [this is the cycle of sacrifice, with fire
representing the elemental form of sun]. Now he offers to Agni [RV 1.189.1 and RV 10.2.3]
[the plants and its primordial growth is representing the subtle element of growth with one
level of awareness;the expansive nature of agni which is fixed on the earth , kindled itself and
grow accepting the offerings and expand to higher realms] , with the offering , the plants ripe
first from the south. The plants are connected to Agni. Now he chants the offering verses of
Soma [RV 1.91.1, RV 1.91.4] , for the westward flowing rivers as the water is connected to
with soma [the verses mentioned considers soma connected to water, this is the second level
of subtle existence, the swadhistana. The verses mention of all the forefathers with which one
is created and this subtle centre is responsible for progeny. soma the god of delight has been
invoked to know this centre beyond all limitations] . Now he says the offering verses [R.V
10.82.7] [here this verse glorifies about the pure heart of one, the heart which is not eclipsed
by absence of knowledge of creator; the maya. In subtle level, this is the verse that extends to
the anahata chakra , the seat of heart and the ride for the consecrated or ascent is made
possible by the blow of air(element associated with the chakra) instigated by savitr] to Savitr ,
with which one blows towards north west , the blows instigated with Savitr.
Adhyaya 2 : The introductory Sacrifice : A.B-7
In the beginning after consecration, the consecrated perform the sacrifice which is
introductory sacrifice. This ascends him to heaven as the sacrifice is expanding type in itself.
This sacrifice is ideally an expiration (out breathing) [one shackles the bondage of life with
the last out breath] , its the hotr ( the rigvedi priest among ritvij) who is common for the
expiration. He arranges the breaths for the discrimination of the same [the special ratios of
breath with chants are to be adhered for the successful completion of this, this can be adjusted
by the way in which chanting can be done]. The sacrifice went away from the gods, the gods
could do nothing and they could not discern it. [a calculated breath pattern and intonations are
to be adhered else one cannot connect it to the gods]. The gods said to Aditi "through you let
us perceive this in subtle levels" , Aditi said " you can , provided you all give me a boon" the
gods said " choose the boon" Aditi said " the sacrifices should begin and end with me". the
gods agreed. [ Aditi is the goddess of infinity , the out breath once happened resonates in the
infinite space , it begins and ends with this . let me stretch it to Taittiriya Samhita of Yajur
Veda for the ritualistic aspects. in TS[4.4.12.14] ; she is addressed Vishnupatni , the one who
does the governance of everything and the power of Vishnu, the highest among gods as per
A.B 1, and on her governance and energy , this sacrifice is conducted from beginning to end.
:)) ] . So the first pap is offered to Aditi and the last one too which concludes the sacrifice for
the boon she has chosen. With the boon she blessed the consecrated one " through me , you
understand the eastern quarter, through agni the south , through soma the west and through
savitr the north". [This is the secretive detail of the path one takes from being consecrated to
door steps of heaven]
introductory sacrifice. This ascends him to heaven as the sacrifice is expanding type in itself.
This sacrifice is ideally an expiration (out breathing) [one shackles the bondage of life with
the last out breath] , its the hotr ( the rigvedi priest among ritvij) who is common for the
expiration. He arranges the breaths for the discrimination of the same [the special ratios of
breath with chants are to be adhered for the successful completion of this, this can be adjusted
by the way in which chanting can be done]. The sacrifice went away from the gods, the gods
could do nothing and they could not discern it. [a calculated breath pattern and intonations are
to be adhered else one cannot connect it to the gods]. The gods said to Aditi "through you let
us perceive this in subtle levels" , Aditi said " you can , provided you all give me a boon" the
gods said " choose the boon" Aditi said " the sacrifices should begin and end with me". the
gods agreed. [ Aditi is the goddess of infinity , the out breath once happened resonates in the
infinite space , it begins and ends with this . let me stretch it to Taittiriya Samhita of Yajur
Veda for the ritualistic aspects. in TS[4.4.12.14] ; she is addressed Vishnupatni , the one who
does the governance of everything and the power of Vishnu, the highest among gods as per
A.B 1, and on her governance and energy , this sacrifice is conducted from beginning to end.
:)) ] . So the first pap is offered to Aditi and the last one too which concludes the sacrifice for
the boon she has chosen. With the boon she blessed the consecrated one " through me , you
understand the eastern quarter, through agni the south , through soma the west and through
savitr the north". [This is the secretive detail of the path one takes from being consecrated to
door steps of heaven]
Consecration Sacrifice - AB 6
6. Viraj is a metre of five strengths. three padas; Usnih and Gayathri. in the
padas it has eleven syllable which makes the trishtup , in that 33 syllables which
forms the anustup. the difference of one or two syllable here do not distinguish
the meters. hence Viraj has five fold strength. the one meter exists in another
meter and hence it has the strength of all meters on which the world exists [ the
electromagnetic existence of world is understood by those can perfect this
metrical system] , and the one who knows viraj attains the identity and form of
world.he becomes an eater of food , a lord of food , his offsprings from which
he attains food [complete cycle will be known to him]. There for the Viraj
verses be used [ RV.7.1.3 and 18] with salutations to agni requesting him to be
kindled. The consecration is the joining the holy order and its the truth. the one
who is consecrated can only speak this truth. with this consecration , a man
should always speak truth which makes him equivalent to deva; but the truth
should be as seen by the discerning eye [third eye] which sees distinctly. This is
the eye which is truth deposited on men (with which one sees truth). so when
someone asks " have you seen?" and the reply be " yes i have seen" with seldom
doubts in what is seen with the help of the discerning eye. his speech is just then
essential truth.
Thus one is consecrated.
Consecration Sacrifice , the first chapter is thus Completed. :)) . Next is the
second chapter on Introductory Sacrifice done by the consecrated being.
padas it has eleven syllable which makes the trishtup , in that 33 syllables which
forms the anustup. the difference of one or two syllable here do not distinguish
the meters. hence Viraj has five fold strength. the one meter exists in another
meter and hence it has the strength of all meters on which the world exists [ the
electromagnetic existence of world is understood by those can perfect this
metrical system] , and the one who knows viraj attains the identity and form of
world.he becomes an eater of food , a lord of food , his offsprings from which
he attains food [complete cycle will be known to him]. There for the Viraj
verses be used [ RV.7.1.3 and 18] with salutations to agni requesting him to be
kindled. The consecration is the joining the holy order and its the truth. the one
who is consecrated can only speak this truth. with this consecration , a man
should always speak truth which makes him equivalent to deva; but the truth
should be as seen by the discerning eye [third eye] which sees distinctly. This is
the eye which is truth deposited on men (with which one sees truth). so when
someone asks " have you seen?" and the reply be " yes i have seen" with seldom
doubts in what is seen with the help of the discerning eye. his speech is just then
essential truth.
Thus one is consecrated.
Consecration Sacrifice , the first chapter is thus Completed. :)) . Next is the
second chapter on Introductory Sacrifice done by the consecrated being.
Consecration Sacrifice AB-5
5. The gayatri verses [RV 3.11.2 and RV.3.11.1] are for invitation , invocation and offering.
the result of the verses are the bestowing of splendor and brilliance. Ushnih verses [RV
1.79.4 and 5] are with he should for who desires for long life ( living here means complete
awareness of life in all living days) Anushtup verses [RV 1.45.1 and 2] are those who desires
for heaven , the two anustup ; we have the 64 syllables , three worlds are each 21 subtle
levels stretching upwards. with each 21 verses one mounts the worlds , which means 21x3
=63 syllables and then with the last syllable one supports in the world of heaven. this is the
power which one get knowing the subtle essence of anushtup. :). Brhati verses [RV 7.16.1
and 3] provides with prosperity and glory. he should now use the verses, this will always
enjoy prosperity both external and internal. Pankti verses [RV 5.6.1 and 2] are used by those
who desires the sacrifice. the sacrifice is five fold he should use this verses now for achieving
the same. Trishtup verses [RV 1.95.1 and 2] provides with strength , force , power etc ; he
should use the verses now for the same . Jagathi [RV 5.11.1 and 2] verses are for those who
desire cattle and he should use this verses now for the same. Viraj verses [ RV 7.1.3 and 18]
should he use for proper food and he should now use the verses for the same.
the verses are used for external and subtle consecration.
the result of the verses are the bestowing of splendor and brilliance. Ushnih verses [RV
1.79.4 and 5] are with he should for who desires for long life ( living here means complete
awareness of life in all living days) Anushtup verses [RV 1.45.1 and 2] are those who desires
for heaven , the two anustup ; we have the 64 syllables , three worlds are each 21 subtle
levels stretching upwards. with each 21 verses one mounts the worlds , which means 21x3
=63 syllables and then with the last syllable one supports in the world of heaven. this is the
power which one get knowing the subtle essence of anushtup. :). Brhati verses [RV 7.16.1
and 3] provides with prosperity and glory. he should now use the verses, this will always
enjoy prosperity both external and internal. Pankti verses [RV 5.6.1 and 2] are used by those
who desires the sacrifice. the sacrifice is five fold he should use this verses now for achieving
the same. Trishtup verses [RV 1.95.1 and 2] provides with strength , force , power etc ; he
should use the verses now for the same . Jagathi [RV 5.11.1 and 2] verses are for those who
desire cattle and he should use this verses now for the same. Viraj verses [ RV 7.1.3 and 18]
should he use for proper food and he should now use the verses for the same.
the verses are used for external and subtle consecration.
Consecration Sacrifice - AB - 4
4. The Agni , the ever extending , the Soma the wondrous are invited with the inviting verses.
The verses used are RV 5.13.4 and 1.91.9. (refer KB 1.1 and CCS 2.2.13). this is the first
offering( butter portions) of the one who never did oblations or libations before. then he
extends the sacrifice to the higher realms by extending the agni with RV 5.13.4. Now with
the Agni whom the previous offering is made , the oldest form of agni is being embraced with
the RV 8.44.12 and soma is being asked to enter the lives with the RV 1.91.11. Now the
recital is made considering agni as one who slays the enemies and Soma as the lord with the
offering being done remembering the slaying of vrtra. The verses used for achieving this are
RV 6.16.34 ( slaying of enemies by invoked and praised agni ) and RV 1.91.5 ( soma being
remembered as the one who give indra the divine strength to vanquish vrtra). Now the Agni
and Vishnu are given oblations. The verses used are not from RV , its from ACS ( 5.2.3).
[but i would like to add a strictly personal modification to this step as ACS is difficult to be
learned and to the lack on its availability. There are reasons for this modification being made
with RV. 1) RV is used for invocation in all Crauta rites. 2) A specific meter gayatri can
bring in same result of invocation of any ista and consecrate them and trishtup meter for
empowerment. so i recommend the verses RV 1.1.2 and RV 1.1.5(gayatri meter) (the agni
being invited to the ceremony and requested to carry the havi to other deities ) and RV
1.76.2(trishtup meter) ( agni being asked to be the hota and help to protect all realms and also
do offerings to deities). The lord vishu can be invoked with purusha sukta and empowered
with RV 1.154.2 (the praise of lord vishnu as the one who conquered three worlds)]
Agni and Vishnu are the consecration of all gods, the lords of consecration. Thus the lords of
consecration being delighted and bestow the consecration on the one.
The verses used are RV 5.13.4 and 1.91.9. (refer KB 1.1 and CCS 2.2.13). this is the first
offering( butter portions) of the one who never did oblations or libations before. then he
extends the sacrifice to the higher realms by extending the agni with RV 5.13.4. Now with
the Agni whom the previous offering is made , the oldest form of agni is being embraced with
the RV 8.44.12 and soma is being asked to enter the lives with the RV 1.91.11. Now the
recital is made considering agni as one who slays the enemies and Soma as the lord with the
offering being done remembering the slaying of vrtra. The verses used for achieving this are
RV 6.16.34 ( slaying of enemies by invoked and praised agni ) and RV 1.91.5 ( soma being
remembered as the one who give indra the divine strength to vanquish vrtra). Now the Agni
and Vishnu are given oblations. The verses used are not from RV , its from ACS ( 5.2.3).
[but i would like to add a strictly personal modification to this step as ACS is difficult to be
learned and to the lack on its availability. There are reasons for this modification being made
with RV. 1) RV is used for invocation in all Crauta rites. 2) A specific meter gayatri can
bring in same result of invocation of any ista and consecrate them and trishtup meter for
empowerment. so i recommend the verses RV 1.1.2 and RV 1.1.5(gayatri meter) (the agni
being invited to the ceremony and requested to carry the havi to other deities ) and RV
1.76.2(trishtup meter) ( agni being asked to be the hota and help to protect all realms and also
do offerings to deities). The lord vishu can be invoked with purusha sukta and empowered
with RV 1.154.2 (the praise of lord vishnu as the one who conquered three worlds)]
Agni and Vishnu are the consecration of all gods, the lords of consecration. Thus the lords of
consecration being delighted and bestow the consecration on the one.
Consecration Sacrifice continues.. AB 2-3
2. For the offerings to come towards gods , they have been named to identify it with the right ones calling their names. so each of the libation(ahuti) is done chanting the name of the god.
now comes the ways in which the gods are called , how this is done decides the pathways or
passage of the sacrificer to ascend to heaven. Here a hotr (leader among rig vedi ritvij (group
of priests)) invokes the gods in the right ways and the Adhvaryu (the leader in among the
yajur vedi ritvij ) pours the libations.
3. Once this is completed, the consecrated one is like a embyro , clear of all faults and pure.
water is sprinkled on them symbolizing the nurturing of this seed consecrated. now with fresh
butter , the sacrificer is anointed completely , the devas appertains this to the melted butter to
which they are associated with . now the brilliance of consecration enters him. Now with 21
handful of dharba , the consecrated one is purified. Now he is escorted to the hut which is
consecrated just like the embryo being sent back to the womb. the sun will rise and set
everywhere except the hut of the consecrated ( the sacrificer should remain aloof from the
sun till the process is completed) , now he is covered with a garment like the caul of the
embryo , above that there is an black antelope skin just like the placenta covering the embryo.
He closes his hand like an embryo and thus clasps the sacrifice and the deities in his
hands(sankalapa) . then he looses the black antelope skin and then descends to the final bath.
now garment is dropped and just like the embryo is freed from the placenta , with this act the
sacrificer is born as the new consecrated child devoid of impurities or blemishes.
now comes the ways in which the gods are called , how this is done decides the pathways or
passage of the sacrificer to ascend to heaven. Here a hotr (leader among rig vedi ritvij (group
of priests)) invokes the gods in the right ways and the Adhvaryu (the leader in among the
yajur vedi ritvij ) pours the libations.
3. Once this is completed, the consecrated one is like a embyro , clear of all faults and pure.
water is sprinkled on them symbolizing the nurturing of this seed consecrated. now with fresh
butter , the sacrificer is anointed completely , the devas appertains this to the melted butter to
which they are associated with . now the brilliance of consecration enters him. Now with 21
handful of dharba , the consecrated one is purified. Now he is escorted to the hut which is
consecrated just like the embryo being sent back to the womb. the sun will rise and set
everywhere except the hut of the consecrated ( the sacrificer should remain aloof from the
sun till the process is completed) , now he is covered with a garment like the caul of the
embryo , above that there is an black antelope skin just like the placenta covering the embryo.
He closes his hand like an embryo and thus clasps the sacrifice and the deities in his
hands(sankalapa) . then he looses the black antelope skin and then descends to the final bath.
now garment is dropped and just like the embryo is freed from the placenta , with this act the
sacrificer is born as the new consecrated child devoid of impurities or blemishes.
Pacika 1: Soma Sacrifice : Consecration sacrifice
Dear all , the consecration sacrifice under the Soma sacrifice is the beginning of this brahmana. The process of consecration and its relevance is know to all. The word consecration means "making sacred". so the first step here essentially means purifying oneself for the yagna.
The 1-6 of Aitareya brahmana , deals with this process.
1. The Agni is the lowest of the gods and Vishnu the highest and all the gods exist between them. So we have to offer 11 potsherds of cake (rice) with 3 being for vishnu and remaining 8 for Agni. Eight symbolizes the metre gayathri which is the metre of Agni. In celestial presence , Agni and Vishnu are the terminal forms of the sacrifice. All deities are therefor equivalent to Vishnu and to Agni. A pap of Ghee is to be offered by those people who do not have any form of support on earth (which essentially means unmarried). The ghee is the from the milk of the woman (cow) and the rice grains the men which when paired gives propagation (either its as offspring, cattle , wealth ) of generation. This is the essential basis for grasping the yagna. Once this concept above is grasped, then the deities are grasped by one with the full moon and new moon sacrifices. this
full moon and new moon sacrifices are done as oblations with which one consecrate himself once. ( As per Acvalayana chrauta Sutra(ACS), the new and full moon sacrifices should precede the Agrayana , Nirunhapacu , the Chaturmasyas and soma sacrifice). Now the kindling verses of seventeen is recited ( 15 from Acvalayana chrauta Sutra (i.2.7)and 2 Dhayyas (iv.2.1) or the fifteen prescribed in Cankhayana Crauta Sutra (CCV) (v.3.3)) .Prajapathi is seventeen fold - 12 months , the season five with union of winter and cool
season. Thus its one year as taken as prajapathi as per time references.
The 1-6 of Aitareya brahmana , deals with this process.
1. The Agni is the lowest of the gods and Vishnu the highest and all the gods exist between them. So we have to offer 11 potsherds of cake (rice) with 3 being for vishnu and remaining 8 for Agni. Eight symbolizes the metre gayathri which is the metre of Agni. In celestial presence , Agni and Vishnu are the terminal forms of the sacrifice. All deities are therefor equivalent to Vishnu and to Agni. A pap of Ghee is to be offered by those people who do not have any form of support on earth (which essentially means unmarried). The ghee is the from the milk of the woman (cow) and the rice grains the men which when paired gives propagation (either its as offspring, cattle , wealth ) of generation. This is the essential basis for grasping the yagna. Once this concept above is grasped, then the deities are grasped by one with the full moon and new moon sacrifices. this
full moon and new moon sacrifices are done as oblations with which one consecrate himself once. ( As per Acvalayana chrauta Sutra(ACS), the new and full moon sacrifices should precede the Agrayana , Nirunhapacu , the Chaturmasyas and soma sacrifice). Now the kindling verses of seventeen is recited ( 15 from Acvalayana chrauta Sutra (i.2.7)and 2 Dhayyas (iv.2.1) or the fifteen prescribed in Cankhayana Crauta Sutra (CCV) (v.3.3)) .Prajapathi is seventeen fold - 12 months , the season five with union of winter and cool
season. Thus its one year as taken as prajapathi as per time references.
An introduction to Vedic Style of Life
The basic notion of rig vedic society emphasize on three level of existence for every human being. They are external , internal and cosmic.
The external level is where we conduct our so called normal life. In this normal life everyone should live with abiding the vedic karmas. The vedic karmas are basically classified into two
1) Samaskara oriented ( as per grihya sutras)
2) Yajna oriented ( as per shruti and smriti)
the samaskara oriented life revolves around the purifying , cultivating and augmenting samaskaras. The purifying samaskaras are discussed more in depth in Atharva Veda (as this veda more dealt on the external
existences , manifestations and mantra shastra etc) and there
are 8 in number.
1) Garbandhana
2) Punsavana
3) Simantonnayana
4) Jata karma
5) Namakarana
6) Nishkramana
7) Anna prashana
8) Chaula karma
the cultivating samaskaras are 8 in number. they are
1) karnavedha
2) Upanayana
3) Vratadesha
4) Veda swadhyaya
5) Keshanta
6) Snanam
7) Vivaha or Panigrahana
8) Agni Panigraha
the augmenting samaskaras are 5 in number. they are
1) sharira shuddhi
2) dravya shuddhi
3) agha shuddhi
4) enah shuddhi
5) bhava shuddhi
when the samaskaras are discussed upon we can find that most of them were part of the society. But some are meant for the external state of being connected to the internal and cosmic existences as bridge.
So there is a flexibility in this aspect. Those which are societal can be pursued by any human being if he/she likes. but there are some which are mandatory which brings in the all round progress and better living for the humans beings. this has to be adhered for a higher life.
dear all , i have mentioned on the three types of samaskaras and the possibility of individual choices, now i will outline the mandatory everyone have to practice. In the purifying samaskaras , the Namakarana (naming
ceremony ) and the anna prashana (rite of the first solid food for the kid) have to be adhered mandatory.
In the cultivating samaskaras , the Upanayana ( the sacred thread ceremony , various colors for the various castes), Vratadesha ( the ceremony of enabling the student to learn vedas observing holy practices) , Veda Swadhyaya ( learning vedas and literature), vivaha( marriage) and agni panigraha (the ceremony of installing the fire in the house by the marriedcouple)
In Augmenting samaskaras , all of them have to be adhered.
I will briefly explain on the meaning of the augmenting samskaras mentioned earlier.
sharira shuddhi - purification of body and practicing holy bath to bring in additional energy to set the mental and physical faculties active at its best.
dravya shuddhi - consecration of the articles one uses , any incoming wealth being consecrated by distributing a part of it to satwic activities as donation. also food being cooked with atmost care as anna being the source of prana should be freed of possible impurities of all nature, utensils etc.
agha shuddhi - purification of body and mind after attending a funeral rite. the effect of this can be on subtle body even. so one has to purify in all aspects.
enah shuddhi - purification of new arrivals and departures in the family. as family is considered as an ecosystem.
bhava shuddhi - purification of mental and spiritual levels.The mind is constant activity in the external world also for a human being. this depletes the spiritual and mental wattage in him/her . so this should be considered as a rebuilding process.
Dear all , with the discussions on the essential samaskaras , lets move on to the external life in more specific way. Every human being is unique. Its been mentioned that every one has one unique skill which makes them different from others , which with least efforts will bring the purusharthas. Usually skills which are like singing , painting etc get easily identified in persons. but the majority finds it difficult to understand whats unique in them. This can be identified by a competent guru.
Thus the external life led with this identified skill , collectively with the vedic practices adhered ; will build the bridge to the cosmic and internal levels of existences. The internal existence is the understanding of the subtle nature. The subtle body , the faculties , the subtle senses etc. The vedas when we look into the corpus , we find that the literal meaning is very beautiful. the words and the concepts when read by anyone focused in
external life only ; appear splendid. But vedic corpus , has two more levels of existences than beautiful poetry. for eg : one among that is the multilevel existence of deity.
Lets explain this with one deity being taken as eg, say Indra. Indra is the king of devas and he is praised beautifully in various hymns. But in the internal level , Indra is the mind.and when with this understanding when one looks into the hymns a new meaning comes into form. When indra is invoked with the correct intonations as per the correct procedure , he is perceived in the cosmic level.
The correct set of procedures and the underlying sankalpa for each invocation is understood primarily through the brahmana texts.
Thus a complete life is possible with the understanding , practice and deployment of vedas as per one's life in the three realms. Yagna oriented vedic karma comes as a tool for the success all the three levels. With this prelude , let me start with the Aitareya Brahmana.
The external level is where we conduct our so called normal life. In this normal life everyone should live with abiding the vedic karmas. The vedic karmas are basically classified into two
1) Samaskara oriented ( as per grihya sutras)
2) Yajna oriented ( as per shruti and smriti)
the samaskara oriented life revolves around the purifying , cultivating and augmenting samaskaras. The purifying samaskaras are discussed more in depth in Atharva Veda (as this veda more dealt on the external
existences , manifestations and mantra shastra etc) and there
are 8 in number.
1) Garbandhana
2) Punsavana
3) Simantonnayana
4) Jata karma
5) Namakarana
6) Nishkramana
7) Anna prashana
8) Chaula karma
the cultivating samaskaras are 8 in number. they are
1) karnavedha
2) Upanayana
3) Vratadesha
4) Veda swadhyaya
5) Keshanta
6) Snanam
7) Vivaha or Panigrahana
8) Agni Panigraha
the augmenting samaskaras are 5 in number. they are
1) sharira shuddhi
2) dravya shuddhi
3) agha shuddhi
4) enah shuddhi
5) bhava shuddhi
when the samaskaras are discussed upon we can find that most of them were part of the society. But some are meant for the external state of being connected to the internal and cosmic existences as bridge.
So there is a flexibility in this aspect. Those which are societal can be pursued by any human being if he/she likes. but there are some which are mandatory which brings in the all round progress and better living for the humans beings. this has to be adhered for a higher life.
dear all , i have mentioned on the three types of samaskaras and the possibility of individual choices, now i will outline the mandatory everyone have to practice. In the purifying samaskaras , the Namakarana (naming
ceremony ) and the anna prashana (rite of the first solid food for the kid) have to be adhered mandatory.
In the cultivating samaskaras , the Upanayana ( the sacred thread ceremony , various colors for the various castes), Vratadesha ( the ceremony of enabling the student to learn vedas observing holy practices) , Veda Swadhyaya ( learning vedas and literature), vivaha( marriage) and agni panigraha (the ceremony of installing the fire in the house by the marriedcouple)
In Augmenting samaskaras , all of them have to be adhered.
I will briefly explain on the meaning of the augmenting samskaras mentioned earlier.
sharira shuddhi - purification of body and practicing holy bath to bring in additional energy to set the mental and physical faculties active at its best.
dravya shuddhi - consecration of the articles one uses , any incoming wealth being consecrated by distributing a part of it to satwic activities as donation. also food being cooked with atmost care as anna being the source of prana should be freed of possible impurities of all nature, utensils etc.
agha shuddhi - purification of body and mind after attending a funeral rite. the effect of this can be on subtle body even. so one has to purify in all aspects.
enah shuddhi - purification of new arrivals and departures in the family. as family is considered as an ecosystem.
bhava shuddhi - purification of mental and spiritual levels.The mind is constant activity in the external world also for a human being. this depletes the spiritual and mental wattage in him/her . so this should be considered as a rebuilding process.
Dear all , with the discussions on the essential samaskaras , lets move on to the external life in more specific way. Every human being is unique. Its been mentioned that every one has one unique skill which makes them different from others , which with least efforts will bring the purusharthas. Usually skills which are like singing , painting etc get easily identified in persons. but the majority finds it difficult to understand whats unique in them. This can be identified by a competent guru.
Thus the external life led with this identified skill , collectively with the vedic practices adhered ; will build the bridge to the cosmic and internal levels of existences. The internal existence is the understanding of the subtle nature. The subtle body , the faculties , the subtle senses etc. The vedas when we look into the corpus , we find that the literal meaning is very beautiful. the words and the concepts when read by anyone focused in
external life only ; appear splendid. But vedic corpus , has two more levels of existences than beautiful poetry. for eg : one among that is the multilevel existence of deity.
Lets explain this with one deity being taken as eg, say Indra. Indra is the king of devas and he is praised beautifully in various hymns. But in the internal level , Indra is the mind.and when with this understanding when one looks into the hymns a new meaning comes into form. When indra is invoked with the correct intonations as per the correct procedure , he is perceived in the cosmic level.
The correct set of procedures and the underlying sankalpa for each invocation is understood primarily through the brahmana texts.
Thus a complete life is possible with the understanding , practice and deployment of vedas as per one's life in the three realms. Yagna oriented vedic karma comes as a tool for the success all the three levels. With this prelude , let me start with the Aitareya Brahmana.
Aitareya and Kausitaki Brahmanas - Translation
Dear all, the translation of rig veda mantra samhita is only complete with the respective brahmana translations too. The two brahmanas under consideration are Aitareya and Kausitaki brahmanas. The major shrauta rites will be discussed in the separate thread of yagnas and yagas - A workbook. Let me start with Aitareya Brahmana and then move into Kausitaki.
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