Sarva Samparpana Gadya commentary :Part 2
The gadya being a long single line is broken into parts for ease of reading & contemplating. A direct meaning is given followed by my commentary.
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औं जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि , मुख्य प्राण अन्तर्गत,विश्व तैजस प्राज्ञ आत्मक, हिम्कारादि षट् साम प्रतिपाध्य,षट् काल नियमात्मक,अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक .
“The Lord who is resident in all being and also in Vayudeva, modulates the activities of all living beings in their three natural states of being, viz, Wakeful, Dreaming and Deep Sleep in His three forms – Vishwa, Taijasa and Prajna respectively. Lord’s six forms namely – Aniruddha, Pradyumna, Sankarshana, Vasudeva, Varaha and Narasimha are propitiated by the six parts of Sama Veda and these six forms also control the six time periods on any given day, namely, morning, forenoon, noon, afternoon, evening and night”
—————————————————————————-
//Commentary Begins//
1) जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि ,
Rayaru points out right at the start at the Gadya that there has to be a controller in our waking state , dream state and dreamless state who makes us act and behave in a particular way. We may argue that we act in waking state based on our tendencies, vasanas - but we need answer why we got the Vasana . If we argue that it is due to our past actions, then question still remains , leading to infinite regression. This has to be logically tied to infinite power who sets policies in place that gives results for a particular set of actions. That principle or power is Shri Hari. How does he act in us ?
2) मुख्य प्राण अन्तर्गत,
Shri Hari acts through another principle called Mukhya Prana . Who is this Mukhya Prana ? While this principle is generally associated with Vayu , it is deeper than that.
Brihad aranyaka Upanishad narrates the story of fight between Devas & Rakshasas, the children of Prajapati who was the first born. The Devas wanted to settle the supremacy once for all and so asked the senses-speech, eyes, ears, nose and mind-to do perform homa through singing Udgita , a form of uplifting singing. The Rakshasas hit back striking down the senses one by one so that Udgita could could not be completed.
The Devas, in desperation, asked PrANa to sing Udgita ..अथ हेममासन्यं प्राणमूचुः त्वं न उद्गायेति ..so prAna did. When Asuras tried to strike the prAna , they failed and themselves were pulverized like a clod of earth. The prAna is the indestructible vitality principle that uplifts living beings , protecting them, sustaining them. Even modern science identifies that about 80% body mass is constituted by Oxygen, Nitrogen and Hydrogen-all gases-without which our body would disappear, taking away all the senses with it. It is also important to note that hydrogen and oxygen that together make 75% of body mass is in the form of water- “Nara”.
So, Rayaru offers everything that we do in all three states of consciousness to that Principle Hari who is the inner dweller of the Mukhya prANa , in whom he resides - औं जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि , मुख्य प्राण अन्तर्गत.
3) विश्व तैजस प्राज्ञ आत्मक : The way Hari activates us in waking state, dreaming sate and dreamless state is through an aspect of him to charge and drive the states. This is explained in Mandukya Upanishad that describe the pranava Aum. “सोयमात्मा चातुष्पात् ..” Explains the Mandukya Upanishat, ie, that aum principle has four feet (takes four forms ) ; three of them pertaining to waking , dreaming and dreamless states . The fourth state being indescribable.
वैश्वानरः प्रथमः पादः ..तेजसो द्वितीय पादः ..प्राज्ञ तृतीय पादः ( Vishwa, Tejasa and Praajna are the three forms ) goes the Mandukya Upanishad. Shrimad Ananda Theertha muni writes in his Bhashya for this - चतुर्धावस्थितो देहे परमात्मा सनातनः - paramaatma lives in the body four ways to activate the jiva. So, Rayaru states that paramaatma activates jiva in the three states and hence he is the karta.
4) हिम्कारादि षट् साम प्रतिपाध्य : Rayaru demonstrates his brilliant ability to paraphrase in this short four words. Literally translated, this means “ he is the definition of six types of Saama”. What is the six types of Saama ? Why is He the very definition of it ?
We need to go deep into Chandogya Upanishad to understand it. Chapter 2 declares that when one is “good” or things are “good” it is Saama. It implores that there are 5 different folds in the structure of Saama worship.
“लोकेषु पञ्चविधं सामोपासीत ..हिंकारः …प्रस्तावो उद्गीत.. प्रतिहार …निधन”
People worship Saama in five folds , Himkara, Prastava, Udgita, Pratihara and nidhana . What are they ?
Hinkāra (हिङ्कार, preliminary vocalizing), Prastāva (प्रस्ताव, propose,), Udgītha (उद्गीत, sing, chant), Pratihāra (प्रतिहार, response, closing) and Nidhana (निधन, finale, conclusion).This is extremely logical construct .
For example, Chandogya says वृष्टौ पञ्चविधं सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनम् ॥ २.३.१
“The winds blow, that is Hinkāra, A cloud is formed, that is Prastāva
It rains, that is an Udgītha, The lightning that strikes and thunder that rolls, that is Pratihāra, The rains stop and clouds lift, that is Nidhana
It encourages us to use this five fold worship directed at 6 different things humans interact with in the world. The 6 are - cosmic bodies, natural phenomena, hydrology, seasons, living creatures and human physiology.
When Rayaru states , हिम्कारादि षट् साम प्रतिपाध्य, this is what he means . Hari is the very definition of six types of Saama worship that is done in a five fold way .
5) षट् काल नियमात्मक : Why does Rayaru mention actions pertaining to six times kaalas ? What are the six kaalas ?
He continues to dwell on the Chandogya Upanishad that states we should do Saama worship on the Sun. अथ खल्वमुमादित्यंसप्तविधं सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम ॥ २.९.१ ॥ “ Next, without fail, worship the sevenfold Sāma in the sun. The sun is the Sāma because it is always the same. Again, the sun makes each of us think, ‘It is looking at me. It is looking at me.’ Because it is the same to all, it is called Sāma” It goes to define the day into six parts - Sunrise, Noon, Sunset , in between times and night .
Rayaru now emphasizes that whatever we do all these Six kaalas , that add up to 24 hours ,is all due to and belongs to Hari.
6) अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक
Why mention these Six Roopas of Vishnu ? Pancaratra that is the basis of Vaishnavism lists six aspects and actions of creation at macroscopic level-Thinking, Feeling, Willing, Knowing , Acting and Being the Cause. At microscopic level, we humans do precisely the same things in our day to life. The corresponding Vishnu roopa are Aniruddha (acting), Pradhyumna (Knowing), Sankarshna (willing), Vasudeva (Feeling), Varaha (Thinking) and Narasinha ( Being)
This means , every aspect of our actions is but a pratibimba reflection of Vishnu just as we jiva are pratibimba of Hari.
————————————————————————————————-
//Commentary ends//
(To be continued)
x
Sarva Samparpana Gadya commentary :Part 2
The gadya being a long single line is broken into parts for ease of reading & contemplating. A direct meaning is given followed by my commentary.
—————————————————————————
औं जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि , मुख्य प्राण अन्तर्गत,विश्व तैजस प्राज्ञ आत्मक, हिम्कारादि षट् साम प्रतिपाध्य,षट् काल नियमात्मक,अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक .
“The Lord who is resident in all being and also in Vayudeva, modulates the activities of all living beings in their three natural states of being, viz, Wakeful, Dreaming and Deep Sleep in His three forms – Vishwa, Taijasa and Prajna respectively. Lord’s six forms namely – Aniruddha, Pradyumna, Sankarshana, Vasudeva, Varaha and Narasimha are propitiated by the six parts of Sama Veda and these six forms also control the six time periods on any given day, namely, morning, forenoon, noon, afternoon, evening and night”
—————————————————————————-
//Commentary Begins//
1) जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि ,
Rayaru points out right at the start at the Gadya that there has to be a controller in our waking state , dream state and dreamless state who makes us act and behave in a particular way. We may argue that we act in waking state based on our tendencies, vasanas - but we need answer why we got the Vasana . If we argue that it is due to our past actions, then question still remains , leading to infinite regression. This has to be logically tied to infinite power who sets policies in place that gives results for a particular set of actions. That principle or power is Shri Hari. How does he act in us ?
2) मुख्य प्राण अन्तर्गत,
Shri Hari acts through another principle called Mukhya Prana . Who is this Mukhya Prana ? While this principle is generally associated with Vayu , it is deeper than that. Brihad aranyaka Upanishad narrates the story of fight between Devas & Rakshasas, the children of Prajapati who was the first born. The Devas wanted to settle the supremacy once for all and so asked the senses-speech, eyes, ears, nose and mind-to do perform homa through singing Udgita , a form of uplifting singing. The Rakshasas hit back striking down the senses one by one so that Udgita could could not be completed.
The Devas, in desperation, asked PrANa to sing Udgita ..अथ हेममासन्यं प्राणमूचुः त्वं न उद्गायेति ..so prAna did. When Asuras tried to strike the prAna , they failed and themselves were pulverized like a clod of earth. The prAna is the indestructible vitality principle that uplifts living beings , protecting them, sustaining them. Even modern science identifies that about 80% body mass is constituted by Oxygen, Nitrogen and Hydrogen-all gases-without which our body would disappear, taking away all the senses with it. It is also important to note that hydrogen and oxygen that together make 75% of body mass is in the form of water- “Nara”.
So, Rayaru offers everything that we do in all three states of consciousness to that Principle Hari who is the inner dweller of the Mukhya prANa , in whom he resides - औं जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि , मुख्य प्राण अन्तर्गत.
3) विश्व तैजस प्राज्ञ आत्मक : The way Hari activates us in waking state, dreaming sate and dreamless state is through an aspect of him to charge and drive the states. This is explained in Mandukya Upanishad that describe the pranava Aum. “सोयमात्मा चातुष्पात् ..” Explains the Mandukya Upanishat, ie, that aum principle has four feet (takes four forms ) ; three of them pertaining to waking , dreaming and dreamless states . The fourth state being indescribable.
वैश्वानरः प्रथमः पादः ..तेजसो द्वितीय पादः ..प्राज्ञ तृतीय पादः ( Vishwa, Tejasa and Praajna are the three forms ) goes the Mandukya Upanishad. Shrimad Ananda Theertha muni writes in his Bhashya for this - चतुर्धावस्थितो देहे परमात्मा सनातनः - paramaatma lives in the body four ways to activate the jiva. So, Rayaru states that paramaatma activates jiva in the three states and hence he is the karta.
4) हिम्कारादि षट् साम प्रतिपाध्य : Rayaru demonstrates his brilliant ability to paraphrase in this short four words. Literally translated, this means “ he is the definition of six types of Saama”. What is the six types of Saama ? Why is He the very definition of it ?
We need to go deep into Chandogya Upanishad to understand it. Chapter 2 declares that when one is “good” or things are “good” it is Saama. It implores that there are 5 different folds in the structure of Saama worship.
“लोकेषु पञ्चविधं सामोपासीत ..हिंकारः …प्रस्तावो उद्गीत.. प्रतिहार …निधन”
People worship Saama in five folds , Himkara, Prastava, Udgita, Pratihara and nidhana . What are they ?
Hinkāra (हिङ्कार, preliminary vocalizing), Prastāva (प्रस्ताव, propose,), Udgītha (उद्गीत, sing, chant), Pratihāra (प्रतिहार, response, closing) and Nidhana (निधन, finale, conclusion).This is extremely logical construct .
For example, Chandogya says वृष्टौ पञ्चविधं सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनम् ॥ २.३.१
“The winds blow, that is Hinkāra, A cloud is formed, that is Prastāva It rains, that is an Udgītha, The lightning that strikes and thunder that rolls, that is Pratihāra, The rains stop and clouds lift, that is Nidhana
It encourages us to use this five fold worship directed at 6 different things humans interact with in the world. The 6 are - cosmic bodies, natural phenomena, hydrology, seasons, living creatures and human physiology.
When Rayaru states , हिम्कारादि षट् साम प्रतिपाध्य, this is what he means . Hari is the very definition of six types of Saama worship that is done in a five fold way .
5) षट् काल नियमात्मक : Why does Rayaru mention actions pertaining to six times kaalas ? What are the six kaalas ?
He continues to dwell on the Chandogya Upanishad that states we should do Saama worship on the Sun. अथ खल्वमुमादित्यंसप्तविधं सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम ॥ २.९.१ ॥ “ Next, without fail, worship the sevenfold Sāma in the sun. The sun is the Sāma because it is always the same. Again, the sun makes each of us think, ‘It is looking at me. It is looking at me.’ Because it is the same to all, it is called Sāma” It goes to define the day into six parts - Sunrise, Noon, Sunset , in between times and night .
Rayaru now emphasizes that whatever we do all these Six kaalas , that add up to 24 hours ,is all due to and belongs to Hari.
6) अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक
Why mention these Six Roopas of Vishnu ? Pancaratra that is the basis of Vaishnavism lists six aspects and actions of creation at macroscopic level-Thinking, Feeling, Willing, Knowing , Acting and Being the Cause. At microscopic level, we humans do precisely the same things in our day to life. The corresponding Vishnu roopa are Aniruddha (acting), Pradhyumna (Knowing), Sankarshna (willing), Vasudeva (Feeling), Varaha (Thinking) and Narasinha ( Being) This means , every aspect of our actions is but a pratibimba reflection of Vishnu just as we jiva are pratibimba of Hari.
————————————————————————————————-
//Commentary ends//
औं जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि , मुख्य प्राण अन्तर्गत,विश्व तैजस प्राज्ञ आत्मक, हिम्कारादि षट् साम प्रतिपाध्य,षट् काल नियमात्मक,अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक .
“The Lord who is resident in all being and also in Vayudeva, modulates the activities of all living beings in their three natural states of being, viz, Wakeful, Dreaming and Deep Sleep in His three forms – Vishwa, Taijasa and Prajna respectively. Lord’s six forms namely – Aniruddha, Pradyumna, Sankarshana, Vasudeva, Varaha and Narasimha are propitiated by the six parts of Sama Veda and these six forms also control the six time periods on any given day, namely, morning, forenoon, noon, afternoon, evening and night”
—————————————————————————-
//Commentary Begins//
1) जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि ,
Rayaru points out right at the start at the Gadya that there has to be a controller in our waking state , dream state and dreamless state who makes us act and behave in a particular way. We may argue that we act in waking state based on our tendencies, vasanas - but we need answer why we got the Vasana . If we argue that it is due to our past actions, then question still remains , leading to infinite regression. This has to be logically tied to infinite power who sets policies in place that gives results for a particular set of actions. That principle or power is Shri Hari. How does he act in us ?
2) मुख्य प्राण अन्तर्गत,
Shri Hari acts through another principle called Mukhya Prana . Who is this Mukhya Prana ? While this principle is generally associated with Vayu , it is deeper than that. Brihad aranyaka Upanishad narrates the story of fight between Devas & Rakshasas, the children of Prajapati who was the first born. The Devas wanted to settle the supremacy once for all and so asked the senses-speech, eyes, ears, nose and mind-to do perform homa through singing Udgita , a form of uplifting singing. The Rakshasas hit back striking down the senses one by one so that Udgita could could not be completed.
The Devas, in desperation, asked PrANa to sing Udgita ..अथ हेममासन्यं प्राणमूचुः त्वं न उद्गायेति ..so prAna did. When Asuras tried to strike the prAna , they failed and themselves were pulverized like a clod of earth. The prAna is the indestructible vitality principle that uplifts living beings , protecting them, sustaining them. Even modern science identifies that about 80% body mass is constituted by Oxygen, Nitrogen and Hydrogen-all gases-without which our body would disappear, taking away all the senses with it. It is also important to note that hydrogen and oxygen that together make 75% of body mass is in the form of water- “Nara”.
So, Rayaru offers everything that we do in all three states of consciousness to that Principle Hari who is the inner dweller of the Mukhya prANa , in whom he resides - औं जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि , मुख्य प्राण अन्तर्गत.
3) विश्व तैजस प्राज्ञ आत्मक : The way Hari activates us in waking state, dreaming sate and dreamless state is through an aspect of him to charge and drive the states. This is explained in Mandukya Upanishad that describe the pranava Aum. “सोयमात्मा चातुष्पात् ..” Explains the Mandukya Upanishat, ie, that aum principle has four feet (takes four forms ) ; three of them pertaining to waking , dreaming and dreamless states . The fourth state being indescribable.
वैश्वानरः प्रथमः पादः ..तेजसो द्वितीय पादः ..प्राज्ञ तृतीय पादः ( Vishwa, Tejasa and Praajna are the three forms ) goes the Mandukya Upanishad. Shrimad Ananda Theertha muni writes in his Bhashya for this - चतुर्धावस्थितो देहे परमात्मा सनातनः - paramaatma lives in the body four ways to activate the jiva. So, Rayaru states that paramaatma activates jiva in the three states and hence he is the karta.
4) हिम्कारादि षट् साम प्रतिपाध्य : Rayaru demonstrates his brilliant ability to paraphrase in this short four words. Literally translated, this means “ he is the definition of six types of Saama”. What is the six types of Saama ? Why is He the very definition of it ?
We need to go deep into Chandogya Upanishad to understand it. Chapter 2 declares that when one is “good” or things are “good” it is Saama. It implores that there are 5 different folds in the structure of Saama worship.
“लोकेषु पञ्चविधं सामोपासीत ..हिंकारः …प्रस्तावो उद्गीत.. प्रतिहार …निधन”
People worship Saama in five folds , Himkara, Prastava, Udgita, Pratihara and nidhana . What are they ?
Hinkāra (हिङ्कार, preliminary vocalizing), Prastāva (प्रस्ताव, propose,), Udgītha (उद्गीत, sing, chant), Pratihāra (प्रतिहार, response, closing) and Nidhana (निधन, finale, conclusion).This is extremely logical construct .
For example, Chandogya says वृष्टौ पञ्चविधं सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनम् ॥ २.३.१
“The winds blow, that is Hinkāra, A cloud is formed, that is Prastāva It rains, that is an Udgītha, The lightning that strikes and thunder that rolls, that is Pratihāra, The rains stop and clouds lift, that is Nidhana
It encourages us to use this five fold worship directed at 6 different things humans interact with in the world. The 6 are - cosmic bodies, natural phenomena, hydrology, seasons, living creatures and human physiology.
When Rayaru states , हिम्कारादि षट् साम प्रतिपाध्य, this is what he means . Hari is the very definition of six types of Saama worship that is done in a five fold way .
5) षट् काल नियमात्मक : Why does Rayaru mention actions pertaining to six times kaalas ? What are the six kaalas ?
He continues to dwell on the Chandogya Upanishad that states we should do Saama worship on the Sun. अथ खल्वमुमादित्यंसप्तविधं सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम ॥ २.९.१ ॥ “ Next, without fail, worship the sevenfold Sāma in the sun. The sun is the Sāma because it is always the same. Again, the sun makes each of us think, ‘It is looking at me. It is looking at me.’ Because it is the same to all, it is called Sāma” It goes to define the day into six parts - Sunrise, Noon, Sunset , in between times and night .
Rayaru now emphasizes that whatever we do all these Six kaalas , that add up to 24 hours ,is all due to and belongs to Hari.
6) अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक
Why mention these Six Roopas of Vishnu ? Pancaratra that is the basis of Vaishnavism lists six aspects and actions of creation at macroscopic level-Thinking, Feeling, Willing, Knowing , Acting and Being the Cause. At microscopic level, we humans do precisely the same things in our day to life. The corresponding Vishnu roopa are Aniruddha (acting), Pradhyumna (Knowing), Sankarshna (willing), Vasudeva (Feeling), Varaha (Thinking) and Narasinha ( Being) This means , every aspect of our actions is but a pratibimba reflection of Vishnu just as we jiva are pratibimba of Hari.
————————————————————————————————-
//Commentary ends//
(To be continued)
x
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