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Let's jump right in with Rv 8.7.11, which reads: marutaḥ yat ha vaḥ divaḥ sumna-yantaḥ havāmahe ā tu naḥ upa gantana. Here, rather importantly, we first encounter the oft-used Vedic word "marutah" -- "marut" (presumably) with an added "ah" at the end -- or is it "maru" with "tah" on its tail? Let's see, shall we?
Wilson's translation:
When, Maruts, desirous of felicity, we invoke you from heaven, come unto us quickly.
My translation:
Creation's Song brings forth the Greater Light conveying the illuminating grace by which the Call to Joy of God preserves the Wholeness near in likeness to the beginning without an end.
My definitions worksheet:
ma-rutaḥ (Creation's Song) yat (brings forth) ha (the Greater Light) vaḥ (conveying) divaḥ (the illuminating or enlightening) su-mna-yantaḥ (sacred teachings by which) havā-mahe (the Call to Joy) ā (of God) tu (preserves) naḥ (the sameness, wholeness, or oneness) upa (near in likeness or approximating) gan-tana (the beginning without an end).
My notes:
In his translation of this verse, Wilson makes the all-too-common mistake of converting both maruto and marutah to "the Maruts," when neither word, in fact, means "the Maruts." As demonstrated elsewhere in this series, maruto refers to the first Red Ray of Creation -- the Holy Word or Logos that God sent forth or "extended" to bring the Sonship into being. And, as the Gospel of John rightly explains, that Holy Word still exists within all of us here (in fragmented form) as the Divine Spark, Atman, or individual Soul.
Like many Sanskrit words, marutah could mean many different things, depending on how the syllables are divided. For the sake of consistency, I have divided it as "ma" (creation) and "rutah" (sound, song, or cry), because that makes the most sense in the context of the Sukta's previous verse. To save you looking back, Rv 8.7.10 reads: To overcome guilt, come together to share in accomplishing the lustration drawing out the Vajra-holder's sweet wine of truth elevating the Wholeness the Kavandha identity split apart.
Moreover, my definition is consistent with the Hindu lore, if and when those instructive allegories are accurately interpreted. The Puranic Encyclopedia tells us "Maruta" was an ancient dwelling place in south Bharata. As explained, Bharata means "seekers of Truth." So, south Bharata is an encrypted allegorical reference to the seekers of Truth in the Middle World; those working their way across the "bridge" or up the Sushumna toward Mt. Sumeru (the Upper World). More specifically, the Encyclopedia reports, the people of Maruta stood on the right side of the Krauncaruna Vyuha constructed by Dhrstadyumna in the Kuruksetra War.
Do those terms really refer to ancient peoples and battles, as generally presumed? Let's see, shall we? We'll start with Krauncaruna (kraunca-runa), which translates more or less as "flocked together in giving back," while vyuha, which is commonly misinterpreted as "battle array" or some such war-minded nonsense, actually refers to the powers made manifest by Lord Vishnu, the Hindu equivalent of the Christian Holy Spirit.
Noteworthily, the word vyuha appears only once in the Upanishads -- in Sloka 16 of the Isha Upanishad. The line in question reads (in transliterated Sanskrit): Pūṣann ekarṣe yama Sūrya Prājāpatya vyūha raśmin samūha, tejo yat te rūpaṁ kalyāṇatamaṁ tat te paśyāmi yo 'sāv asau puruṣaḥ so 'ham asmi.
These words allegedly translate as, "O Sun, sole traveler of the Heavens, controller of all, Surya, son of Prajapati remove thy rays and gather up the burning light. I behold thy glorious form; I am he, the Purusha.
While I have my doubts about the accuracy of that translation, I shan't take the time to sort it out just now. I'll simply say that vyūha more likely translates as "undoing" or "to purify through removal" -- as in "lustration." So, Krauncaruna Vyuha means "flocked together to give and receive lustration." And that's precisely what happens when we gather in the Holy Meeting Place to give and receive the Living Water that IS the Miracle of Grace, the Yajna offering, and the Song of Creation.
And, as the Puranas tell us, that Krauncaruna Vyuha was constructed by Dhrishtadyumna, "the courageous and splendid one." In the Mahabharata epic, Dhrstadyumna is the son of King Drupada, the ruler of the Panchala Kingdom, and the twin brother of Draupadi, the heroine of the allegory. He was born from a yajna (a grace or miracle-offering, NOT a fire-sacrifice) organized by King Drupada, who wanted a son capable of killing his enemy, Drona.
The legends are complicated and confusing, but let's assume for now that Drona (which supposedly means "vessel" or "bucket") represents the Ego Mind. The name Drupada, meanwhile, translates as "firm-footed" or "pillar." His birth-name, more tellingly, was Yajnasena, which is too often mistranslated as "he whose army is sacrificial." The name actually means "the host of the right-minded thought-offering." So, Drupada represents the separation-ending miracle that is God's saving grace. That his children are twins, moreover, indicates that Dhrishtadyumna and Draupadi represent the dual anointing oils of the at-one-ment.
Which, however, is which? A quick read of the literature suggests that Dhrishtadyumna represents the Blood Ray (the firm-footed or eternal one), while Draupadi -- who married all the Pandavas, including Prince Arjuna (the hero of the Bhagavad Gita) -- represents the wholeness-restoring Water Ray. That she married all the Pandavas means, more or less, that she returned them to the sameness and/or "at-one-ment" of their original creation. My presumptions are affirmed when, at the end of the epic, Dhrishtadyumna joins the Pandavas, becomes the supreme commander-in-chief of their forces, and, on the fifteenth day of the Kurukshetra War, beheads Drona, fulfilling the mission of his birth.
He destroys the Ego Mind, in other words, once and for all (thereby ending the dream of separation).
Kurukshetra, incidentally, translates as "land of doing." Thus, that "the people of Maruta stood on the right side of the Krauncaruna Vyuha constructed by Dhrstadyumna in the Kuruksetra War" means the hearers of the Om/Aum stand on the right side of the Menorah created by the Blood Ray to battle ego-body doing-consciousness.This all makes sense, given that (as we learned in Part 2) the Water Ray governs the left-hand side of the Menorah. And that is probably the reason I hear the Om/Aum much more distinctly in the inner-ear on the left-hand side. I also hear it quite loudly all the time -- not just in meditation.
What all of this boils down to is this: the word "Maruta" or "Marutah," in this case at least, refers to the "Holy Wind" or "Ruach" of God's Voice or Holy Spirit -- NOT to the wind blowing in the physical world.
Let's move on to gantana -- another word that occurs repeatedly in the Rig Veda. Solving the mystery of its meaning wasn't easy, but I'm confident gantana is a marriage of gan (the beginning) and tana (without an end). What makes me so sure? The fact that the same idea is expressed by Jesus in John 8:48-59, Revelations 22:13, and the Gospel of Thomas (saying 18), as well as in the Course.
Referencing the Biblical citations, Course-Jesus says:
Knowledge preceded both perception and time, and will ultimately replace them. That is the real meaning of “Alpha and Omega, the beginning and the end,” and “Before Abraham was I Am.” Perception can and must be stabilized, but knowledge is stable. “Fear God and keep His commandments” becomes “Know God and accept His certainty.” (ACIM, T-3.III.6:1-7)
In a later chapter, he explains the concept in more straightforward terms:
Nothing that God knows not exists. And what He knows exists forever, changelessly. For thoughts endure as long as does the mind that thought of them. And in the Mind of God there is no ending, nor a time in which His Thoughts were absent or could suffer change. Thoughts are not born and cannot die. They share the attributes of their creator, nor have they a separate life apart from his. The thoughts you think are in your mind, as you are in the Mind which thought of you. And so there are no separate parts in what exists within God’s Mind. It is forever One, eternally united and at peace. (ACIM, T-30.III.6:1-9)
On that auspicious note, let's proceed to Rv 8.7.12, which reads: yūyaṃ hi ṣṭhā sudānavo rudrā ṛbhukṣaṇo dame uta pracetaso made.
Wilson's translation:
Munificent, mighty Rudras, you in the sacrificial hall are wise (even) in the exhilaration (of the Soma)
My translation:
My definitions worksheet:Join as equals to impel the steadfast, right-guiding Red Ray (Rudra) to sing the Holy Name in the eternal now (the Holy Instant). Giving to one's own Self the Living Water brings forward the mind and heart of Soma inspiring holiness.
yū-yaṃ (Join in sameness or as equals) hi (to impel) ṣṭhā (the steadfast) sudānavo (right-guiding) rudrā (Rudra, the Red Ray of the awake Christ Mind in Heaven) ṛ(i)bh-u-kṣaṇo (to sing the Holy Name in the eternal now or Holy Instant) da-me (by giving to your own Self) uta (uda = the Living Water) pracetaso (bringing forward the mind and heart of "so" or Soma) mad-e (to inspire holiness)
My notes:
Sanskrit scholars tell us yuyam a) means "you" and b) is another form of yusma, which also means "you." I don't, however, buy it. Why? Because their definitions have, by and large, made a mockery of the Rig Veda's sacred wisdom. Defining yuyam as "you" would, moreover, omit the critical teaching about coming together as equals in the Holy Circle. And that point is made again later in this Sukta. So, I stand by my definition of yuyam as "join as equals."
In point of fact, the rishis are describing the time-collapsing practice of miracle-working -- the yajna or exchange of grace between Souls that takes place in the Golden Circle of Atonement (in Course terms). If you doubt me, compare what they say above to what Course-Jesus spells out below:
The miracle minimizes the need for time. In the longitudinal or horizontal plane the recognition of the equality of the members of the Sonship appears to involve almost endless time. However, the miracle entails a sudden shift from horizontal to vertical perception. This introduces an interval from which the giver and receiver both emerge farther along in time than they would otherwise have been. The miracle thus has the unique property of abolishing time to the extent that it renders the interval of time it spans unnecessary. There is no relationship between the time a miracle takes and the time it covers. The miracle substitutes for learning that might have taken thousands of years. It does so by the underlying recognition of perfect equality of giver and receiver on which the miracle rests. The miracle shortens time by collapsing it, thus eliminating certain intervals within it. It does this, however, within the larger temporal sequence. (ACIM, T-1.II.6:1-10)
In this verse, we also encounter the names Rudra and Rbhu once more, as well as a shorthand form of Soma -- the Holy Spirit of the Christ Self. As the rishis explain elsewhere in the Rig Veda, Soma came into the world after the New Moon. And as I've explained elsewhere on this blog, the New Moon is Veda-speak for the activation of the Atonement Plan by Jesus Christ.
By "renting in two the curtain" dividing the Temple's Inner-Altar from the Sanctuary housing the Menorah, the ascension of Jesus Christ enabled the Holy Spirit or Mind of the Atonement to come down into the Middle World portion of the Temple to "wash away" (lustrate) the guilt and fear blocking our awareness of the first Red Ray of Creation within all living beings. The Blood Ray was already present, but asleep in the basement of the Temple, so to speak, as the "seed" or "spark" of its Greater All-Encompassing Being.
The Course and the Bible both say the same thing. Or, to quote Jesus:
What is seen in dreams seems to be very real. Yet the Bible says [in Genesis 2:21] that a deep sleep fell upon Adam, and nowhere is there reference to his waking up. The world has not yet experienced any comprehensive reawakening or rebirth. Such a rebirth is impossible as long as you continue to project or miscreate. It still remains within you, however, to extend as God extended His Spirit to you. In reality this is your only choice, because your free will was given you for your joy in creating the perfect. (ACIM, T-2.I.3:5-10)
If we put all this together with what we're told elsewhere in the Course, we can ascertain that the Holy Spirit or Soma is, in fact, the illuminating "Lamp of God" Jesus mentions in the following passage:
My brother, you are part of God and part of me. When you have at last looked at the ego’s foundation without shrinking you will also have looked upon ours. I come to you from our Father to offer you everything again. Do not refuse it in order to keep a dark cornerstone hidden, for its protection will not save you. I give you the lamp and I will go with you. You will not take this journey alone. I will lead you to your true Father, Who hath need of you, as I have. Will you not answer the call of love with joy? (ACIM, T-11.in.4:1-8)
Wilson's translation:
Send us, Maruts, from heaven exhilarating, many lauded, all-sustaining riches.
My translation:
Not of God are the treasures of the fall into the madness of human existence. Everything of true value belongs to the glory obtained through the Light of Truth produced by the Red Ray's radiant holiness.
My definitions worksheet:
ā (of God) no (are not) rayim (the possessions, wealth, treasures) mada-cyutam (of the fall into the madness) purukṣuṃ (of human existence) viśva-dhā-yasam (Everything of true value supports the glory) iya-rtā (obtained through the light of truth) ma-ruto (produced by the Red Ray's) divaḥ (lamp)
My notes:
Jesus expresses the same idea in the following from Workbook Lesson 133: I will not value what is valueless.
You do not ask too much of life, but far too little. When you let your mind be drawn to bodily concerns, to things you buy, to eminence as valued by the world, you ask for sorrow, not for happiness. This Course does not attempt to take from you the little that you have. It does not try to substitute utopian ideas for satisfactions which the world contains. There are no satisfactions in the world. (ACIM, W-133.2:1-5)
Let's move on to Rv 8.7.14, which reads: adhīva yad girīṇāṃ yāmaṃ śubhrā acidhvam suvānair mandadhva indubhiḥ.
Wilson's translation:
When, bright (Maruts), you harness your car over the mountains, then you exhilarate (yourselves) with the effusing Soma.
My translation:
Follow the path by which the voice driving the True Self moves within the Holy Circle of Wholeness to compel the sun to rise on right-minded perceptions of giving to have, as well as to drive away suffering and fear.
My definitions worksheet:
adhīva (Follow the path) yad (by which) gir-īṇ-āṃ (the voice driving the True Self) yamaṃ (moves within) śu-bhrā (the holy circle of) acidhvam (wholeness) suvāna-ir (to compel the sun to rise) man-dadh-va (on right-minded perceptions of giving or having, as well as to) in-du-bhiḥ (drive away suffering and fear)
My notes:
Although this one took a while to work out, it definitely echoes the teachings of the Course, as per asking the Holy Spirit to correct our perceptions of upsetting situations. It also resonates with the Holy Spirit's first lesson: To have, give all to all. From my experience, we receive that lesson AFTER we begin to hear the ever-present echo of the Om/Aum vibration. Also from my experience, we begin to hear that vibratory tone, echo, song, or melody after reaching the fourth "lunar mansion" or "chakra" -- the Anahata or Heart Chakra. And that makes perfect sense, given that Anahata means "unstruck sound" in Sanskrit. That said, my compound breaks go against the norms of "manda-dhva" and "indu-bhih," but, quite frankly, those divisions don't work very well -- whereas mine do.
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| The symbol used to represent the Anahata or Heart Chakra in Hinduism. We'll discuss what all the figures symbolize when we discuss the chakras in more depth in a future series. |
Let's move on to Rv 8.7.15, which reads: etāvataś cid eṣāṃ sumnam bhikṣeta martyaḥ adābhyasya manmabhiḥ.
Wilson's translation:
A man should solicit happiness of them with praises of such an unconquerable (company).
My translation:
Entering this state of True Perception safeguards the Holy Mind's mode of giving in mortal existence, undefiled by the mind producing fear.
My definitions worksheet:
etava-taś (entering this state of true) cid (perception) eṣāṃ (safeguards) su-m(a)nam (holy mind's) bhikṣeta (mode of giving alms or charity) martyaḥ (in mortal existence) adābhya-sya (undefiled by) man-ma-bhiḥ (the mind producing fear).
My notes:
Workable definitions for the terms etavatas, esam, sumnam, and manmabhih weren't easy to come by, but I believe I got there in the end. I can't, however, be certain of the accuracy of my definitions until these words come up again.
We've now arrived at Rv 8.7.16, which reads: ye drapsā iva rodasī dhamanty anu vṛṣṭibhiḥ utsaṃ duhanto akṣitam
Wilson's translation:
They who, like dropping showers, inflate heaven and earth with rain, milking the inexhaustible cloud.
My translation:
By these means the sparks alike to the Great Rays incite Anu to pour down from the wellspring the abundant joy of eternal glory.
My definitions worksheet:
ye (By these means) drapsā (the drops or sparks) iva (alike to) rodasī (the Great Rays) dhamanty (incite) anu (Anu) vṛṣṭibhiḥ (to pour down from) utsaṃ (the wellspring) duhanto (the abundant joy of) akṣitam (eternal glory).
My notes:
Like most Sanskrit scholars, Wilson erroneously defines duhanto as "milking," when the word is a compound of du (copious or abundant) and hanta (joy). Not sure how he got "inexhaustible cloud" from aksitam, which is generally translated as "fame." But the word actually refers to the eternal glory the Sonship shares with the Father.
In the following from the Course, Jesus uses this same phraseology:
Teachers of innocence, each in his own way, have joined together, taking their part in the unified curriculum of the Atonement. There is no unity of learning goals apart from this. There is no conflict in this curriculum, which has one aim however it is taught. Each effort made on its behalf is offered for the single purpose of release from guilt, to the eternal glory of God and His creation. And every teaching that points to this points straight to Heaven, and the peace of God. There is no pain, no trial, no fear that teaching this can fail to overcome. The power of God Himself supports this teaching, and guarantees its limitless results. (ACIM, T-14.V.6:1-7)
Okay, so ... who or what is Anu? The answer depends on whom you ask. While most Sanskrit dictionaries define the word as "atom," it's actually a name -- as we shall learn in an upcoming verse. So, I'll save my fuller explanation of Anu until then.
Let's move on to Rv 8.7.17, which reads: ut um iti svānebhir īrata ud rathair ut um iti vāyubhiḥ ut stomaiḥ pṛśnimātaraḥ.
Wilson's translation:
The sons of Prisni rise up with shouts, with chariots, with winds, with praises.
My translation:
The holiness emanating from your collective singing activates the will arising from that joyful sound. The holiness emanating from Vayu (God's Ruach, Holy Wind, or Holy Spirit) elevates the song of praise impelling the Prsni-producing radiance or star.
My definitions worksheet:
ut(h)um (the holiness) iti (emanating from) svān-ebh-ir (your collective singing activates) īrata (the will) ud (arising from) rat-haih (that joyful sound) ut(h)um (the holiness) iti (emanating from) vāyubhiḥ (Lord Vayu, God's Ruach, Holy Wind, or Holy Spirit) ut (elevates) stoma-iḥ (the song of praise impelling) pṛśni-mā-taraḥ (the Prsni-producing star, the Prsni-producing radiance, or Prisni + Ma Tarah).
My notes:
We covered the probable meaning of prsni-matarah in some detail in Part 2 of this series. But, as I'm still learning, I reserve the right to change my mind and/or expand my understanding as my journey progresses. While I still believe Prsni represents the Living Water and/or Miracle, I now must wonder if ma-tarah might refer to Maa Tara -- the Buddhist goddess of enlightenment, wisdom, and empathy. I only learned of this deity's existence recently, when I purchased a vintage pair of hand-carved Asian bookends for my pooja. According to the seller, the bookends depict Sarasvati and "Tara" (rather than Lakshmi).
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| White Tara |
Curious to know more, I did some research, from which I gleaned that 1) there are, in fact, four Taras of different colors worshipped in Buddhism (red, white, green, and yellow) and 2) the four Taras are indeed related to or derived from Lakshmi, whom they closely resemble. The main difference is that Tara, who also sits on a lotus in her yellow incarnation, has two arms instead of four.
Why are there four Taras? I received the answer in a dream. The four Taras, I was shown, represent the four stages of Lakshmi's progress toward spiritual purification as she moves up the Sushumna, the central channel or lifeline of the Temple Menorah. Thus, the colors of the Taras correspond with the first four chakras or lunar mansions we pass through in the Middle World.
As explained earlier, Lakshmi represents the Divine Spark of the Red Ray within all Living Creatures. She is, therefore, a form of Nara. And so, therefore, are all four Taras. If, then, prsni-matarah does indeed refer to the inseparable Prisni and Maa Tara energies (also Nara and Narayani, Lakshmi and Sarasvati, and Lakshmi and Vishnu), the term Prisni-Matarah refers to the two Great Rays, Holy Teachers, and/or Anointing Oils of the Atonement.
Interesting, right?
This brings us to Rv 8.7.18, which presumably reads: yenā ava turvaśaṃ yaduṃ yena kaṇvaṃ dhanaspṛtam rāye su tasya dhīmahi.
Wilson's translation:
My translation:We meditate on that (genitive rosity) whereby for (the sake of granting them) riches you have protected Turvaśa and Yadu and the wealth-desiring Kanva.
The way to bring down Turvasa and Yadu, the means by which Kanva (sinful thought) is conquered, is giving to all the sacred song of the right-guiding inner-voice of Mahi (the Hindu goddess of knowledge and wisdom).
My worksheet:
yenā (The way to ) va (bring down) turvasum (Turvasa) yaduṃ (Yadu) yena (the means by which) kaṇvaṃ (Kanva's or sinful/evil) dhana (thought) spṛtam (is conquered) raye (is giving to all) su (the sacred) tasy-a (Song of God or Heaven) dhī-mahi (the right-guiding mind, vision, or inner-voice of Mahi, the Hindu goddess of knowledge and wisdom.)
My notes:
This verse definitely echoes what Course-Jesus says about the Name of God, and also contains several terms and names requiring further explanation. Let's start with two enigmatic words that feature frequently and prominently in the Hindu literature. Those two words are tasya and dhimahi. And, believe you me, working out their true definitions was no small achievement. Typically, tasya is defined simply as "him" or "her," while dhimahi is said to mean "to meditate" or "let us meditate upon."
The true meaning of tasya (the Song of God, Heaven, or Creation, more or less) requires no further explanation, but the same cannot be said of dhimahi. If we delve into Hindu philosophy, we find that the word's first syllable, dhi -- which is generally defined as "mind," "intellect," or "thought" -- actually means "mental vision."
Most Sanskrit dictionaries define Mahi as "earth," but the word or name is, in fact, a compound of "ma" (producing) and "hi" (reason). Additionally, Wikipedia (among other encyclopedias) rightly reports that 1) Mahi is another name for Bharati, the Hindu goddess of wisdom and 2) that Bharati is another name for Sarasvati. And from these two facts, we can accurately ascertain that "dhimahi" refers to the right-guiding Voice of Reason which Sarasvati personifies in the modern Hindu pantheon.
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| Maa Sarasvati = Mahi = Bharata = the Voice of Reason, whose veena plays the Song of Heaven. |
In the Course, Jesus tells us the Song of Heaven arises from the Holy Relationship we forge with our brothers in Christ in the Circle of Forgiveness. On this subject, he further explains:
The body does not separate you from your brother, and if you think it does you are insane. But madness has a purpose, and believes it also has the means to make its purpose real. To see the body as a barrier between what reason tells you must be joined must be insane. Nor could you see it, if you heard the voice of reason. What can there be that stands between what is continuous? And if there is nothing in between, how can what enters part be kept away from other parts? Reason would tell you this. But think what you must recognize, if it be so. (ACIM, T-21.VI.5:1-8)
Let's move on, because we still need to discuss Turvasa and Yadu, two brothers much discussed in the Hindu literature. In these allegorical tales, Yadu and Turvasa are the sons of Yayati, the ruler of the Three Worlds. Yadu and Turvasa are, therefore, yet two more personifications of the Blood and Water Rays. Being the first-born son, Yadu probably personifies the Blood Ray, making Turvasa or Turvasu the Water Ray.
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Yayati, the ruler of the three worlds, seated on his throne, looking very much like Surya or Elohim. |
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The mother of Turvasa and Yadu is Devayani, whom Yayati rescued from a well -- an allegory not dissimilar to the story of Jesus and the Samaritan woman at Jacob's Well. Revealingly, the name Devayani translates as "the holy path" or "the divine course." |
Apparently, Yayati's story is told in some detail in the Mahabharata epic, as well as in the Bhagavata Purana. But the fact that he's "of the Vasu" tells us instantly that he is an atonement power, rather than an historical human personage. And so, therefore, are his offspring.
If still in doubt, consider that the name Yadu translates, more or less, as "that which is all-pervading," while Turvasa means "to hasten or overcome subjugation, eclipse, or residence in the body."
This brings us to Kanva. Like Angiras, Kanva is mistakenly revered in Hinduism as an ancient rishi who allegedly played a role in compiling the Rig Veda. He is, as it happens, the presumed author of this very Sukta. But is that, in fact, the case? I have serious doubts, given that the Puranic literature tells us the legendary Kanva Dynasty was founded by Vasudeva Kanva, a former minister of the Shunga Empire.
As in many allegories, the character names tell the real story. By my calculations, Kanva means "the desire or wish to be separate." In the parable, he came to power after his predecessor was killed by a servant pretending to be his empress. The deceived former emperor's name was Devabhuti, which means "divine being" or "holy existence." Thus, Devabhuti represents the holy "mode of being" we rejected and then forgot when we "fell from grace," as a consequence of the desire or wish to be separate. And, as in the symbolic story, that wrong-minded desire was encouraged by a deceptive "spouse" or ruling partner. The empire Devabhuti ruled was called "Shunga" -- a compound of "shu" or "su" (sacred or holy), n(a) (the same or undivided), and "ga" -- the sacred syllable or guru word. So Shunga works out, more or less, as "our shared sameness in the Holy Name or Word."
All of these clues make evident that the allegory is about our "fall" from the perception of sameness experienced in the sixth lunar mansion of Christ Consciousness or True Perception. Our descent from that plane established the Kanva Dynasty or "dream of separation," as it were.
Makes sense, right?
Let's charge ahead to Rk 8.7.19, which reads: imāu vaḥ sudānavo ghṛtaṃ na pipyuṣīr iṣaḥ vardhān kāṇvasya manmabhiḥ.
Wilson's translation:
Munificent (Maruts), may these (sacrificial) viands, nutritious as butter, together with the praises of the descendant of Kanva, afford you augmentation.
My translation:
These two (Yadu and Turvasa) convey the right-guiding mental clarity (reason) not to thirst for the water springing from the master bestowing the Kanva Dynasty's fear-producing thoughts.
My definitions worksheet:
My notes:Imāu (These two) vaḥ (convey) sudānavo (the right-guiding) ghṛtaṃ (mental clarity or reason) na (not) pip-yuṣ-īr (to thirst for the water springing from) iṣaḥ (the master) vardhān (bestowing) kāṇvasya (Kanva's) man-ma-bhiḥ (fear-producing thoughts)
Here, it becomes apparent that Yadu and Turvasa do indeed represent the anointing oils of the at-one-ment, while Kanva symbolizes the Great Deceiver. We also re-encounter the transliterated word manmabhih, which again works well herein as "fear-producing thoughts" or, more specifically, as "the mind producing thoughts of fear." So, manmabhih is a Sanskrit word for the Ego Mind.
Because, as Course-Jesus says:
The ego is quite literally a fearful thought. (ACIM, T-5.V.3:7)
That brings us to ghrtam, which (contrary to popular misbelief) does NOT mean "ghee" in Vedic Sanskrit. Ghee is clarified butter -- and clarified butter, being the produce of churned milk, is a symbolic reference to clarity of mind in these scriptural teachings. Thus, the rishis (speaking for the Holy Spirit) never instructed seekers of Truth to pour actual ghee on "sacrificial fires" in ritualistic fashion. What spiritual purpose would doing so possibly serve? None whatsoever, given that all rituals involve activity or "doing," which serves Brahma's ends rather than Brahman's. I'm sorry to be busting such a cherished myth (actually, I'm not), but God, who only gives, does not ask for sacrifices or physical rituals of any sort, as Course-Jesus explains repeatedly.
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Ghee is a beautiful thing, which has all but replaced ordinary butter in my little "ashram." But as useful as it is in cooking, it was never intended for ritual sacrifice. Still, better to put clarified butter on the sacrificial fire, I suppose, if we must, than our brothers in animal bodies. |
While our parathas are frying on the tawa, let's move on to Rv 8.7.20, which reads: kva nūnaṃ su-dānavo madathā vṛktabarhiṣaḥ brahmā ko vaḥ saparyati.
Wilson's translation:
Munificent (Maruts), for whom the sacred grass has been trimmed, where now are you being exhilarated? What pious worshipper detains you as he adores you?
My translation:
Wherever the sound of the Holy Name's right-guiding communications subdue the thoughts injuring the Supreme Self, that which is divine in all living beings joins in extending the covenant of love (the Miracle, in Course terms).
My definitions worksheet:
Kva (Where) nu-nam (the sound of the Holy Name's) sudanavo (right-guiding) madatha (communications) vr (subdue) kta (the thoughts) barh (injuring) isah (the Supreme Self) brahm-a (that which is divine or "of God" in all living beings) ko (joins) vah (in extending) sapa-ryati (the covenant of love or "the miracle")
My notes:
Let's start with nunam, which most Sanskrit dictionaries describe as a word used to add emphasis, like "indeed," "certainly," or "verily." That cannot, however, be the case in this instance, where nunam is almost certainly a compound of "nu" (sounding) and "nam" (name or the Holy Name).
Vrktabarhisah, meanwhile, is typically translated as "prepare the sacred grass," which may be technically correct, but is nevertheless a bit obtuse. So, I shuffled the syllables until I came up with two other possibilities. The first is vrk-tabar-his-ah, which translates as "seizes the battle axe impelling the wholeness." The weapon referenced is surely Brihaspati's Axe, the dual atonement-restoring "weapon" Soma employs to separate our Souls from their attachment to the Ego Mind's manufactured reality.
The second possible division is the one I chose. When all the data is duly evaluated, Isah is the Christ Self or Purusha, the Supreme Ruler of the dream universe; the one who sits on the chariot-throne at the top of the Upper World. He is, in short, the representative presence of God's Perfect Love in the dream; the Mighty or Shining One answering to the names Elohim, Surya, Jehovah, and Allah. It is Isah who appeared to the prophets of old on a throne supported by four "Living Beings" balanced atop gyroscopic wheels (as depicted below).
Hard to know exactly what the rishis mean by "brahma" here, but my best guess is that it's a compound of brah(a)m and a -- the unchangeable reality of God's Creation, more or less. I'm absolutely certain they didn't mean Brahma, the four-headed usurper who appointed himself to the top spot in the made-up Hindu Trimuti. The Ego Mind placed itself on God's Throne, in other words -- or rather, WE did, by exalting the Great Deceiver as our "creator."
Saparyati is another of those Vedic words nobody's been able to define. I'm reasonably certain it's a compound of sapa (oath, vow, or covenant -- not "curse," as generally suggested) and ryati (love). What the word actually describes is the expression of love underlying the miracles of healing we give and receive in the Golden Circle or Holy Meeting Place -- synonymous terms for the Sacred Grass, as well as the Wellspring, Fountain, and Inner-Altar.
Or, as Jesus explains:
Miracles occur naturally as expressions of love. The real miracle is the love that inspires them. In this sense everything that comes from love is a miracle. (ACIM, T-1.I.3:1-3)
In The Process of Psychotherapy, another addendum to the Course, our Waheguru defines "covenant" as an offering from one person to another in which their minds "meet and join and are as one." So, "covenant" is definitely the right word-choice here.
Up next is Rv 8.7.21, which reportedly reads: nahi ṣma yat ha vaḥ purā stomebhir vṛktabarhiṣaḥ śardhām̐ ṛtasya jinvatha. In my estimation, the line SHOULD read: nah isma yatha vah pura stomibhir vrktabarhisah sardham rtasya jinvatha.
Wilson's translation:
(Maruts), for whom the sacred grass is trimmed, it cannot be (that you submit to be detained), for you have derived strength from the sacrifice, formerly (accompanied) by our praises.
My translation:
Joined in Wholeness in this way, love drives forth the pure radiance preserving the spiritual vision restraining the thoughts injuring the Supreme Self, together with sounding the Song of Heaven enlivening the luster of the Moon.
My definitions worksheet:
nah (Joined in wholeness) isma (love or grace or Isma, an ephitat for Kamadeva, the Hindu god of love) yatha (in this way) vaḥ (drives forth) pu-rā (the pure radiance) sto-mebhir (preserving the holy vision or spiritual sight) vṛ (opposing) kta (the thoughts) barh (injuring) isah (the Supreme Self) śar-dhām̐ (together with) ṛ-tasya (sounding the Song of Heaven) ji-nva-tha (enlivening the luster of the Moon, Soma, or the Atonement)
My notes:
Not only does Wilson's translation miss the mark by a wide margin, so does the accepted transliterated structure of the opening words of this verse. Nahi (by no means), sma (ever or always), yat (resolve or determine), and ha (the Greater Light) make no sense. So, I took it upon myself to divide the same letters as nah (joined in wholeness) isma (love or grace) yatha (in this manner), which DOES make sense with the rest of the wording, as well as with the previous stanza.
This verse also contains the enigmatic word stomebhir (or sto-mibhir), which appears numerous times in the Vedic literature. After searching in vain for a plausible definition, I settled for "preserving the spiritual vision," based in part on what Course-Jesus says below:
Correction is for all who cannot see. To open the eyes of the blind is the Holy Spirit’s mission, for He knows that they have not lost their vision, but merely sleep. He would awaken them from the sleep of forgetting to the remembering of God. Christ’s eyes are open, and He will look upon whatever you see with love if you accept His vision as yours. The Holy Spirit keeps the vision of Christ for every Son of God who sleeps. In His sight the Son of God is perfect, and He longs to share His vision with you. He will show you the real world because God gave you Heaven. Through Him your Father calls His Son to remember. The awakening of His Son begins with his investment in the real world, and by this he will learn to re-invest in himself. For reality is one with the Father and the Son, and the Holy Spirit blesses the real world in Their Name. (ACIM, T-12.VI.4:1-10)
My chosen definition for vrktabarhisah also works in this verse, as does tasya as "the Song of Heaven." So, I stand by those hard-won interpretations.
Our next verse, Rv 8.7.22, reads: sam um iti tye mahatīr apaḥ saṃ um iti sūryam saṃ vajram parvaśah dadhuḥ.
Wilson's translation:
They have concentrated the abundant waters, they have held together the heaven and earth, they have sustained the sun, they have divided (Vṛtra) joint by joint with the thunderbolt.
My translation:
Come together in the Holy Name emanating from that great, good, and pure Living Water. Come together in the Holy Name emanating from Divine Love. Come together in the strength of the Light of the Higher Self advancing the purpose of giving to have.
My definitions worksheet:
sam (Come together in) um (the Holy Name, Om, Name of God, or universal wholeness) iti (emanating from) tye (that) mahatir (great, good, and pure) apah (Living Water) sam (Come together in) um (the Holy Name, Om, Name of God, or universal wholeness) iti (emanating from) su-ryam (Divine Love) sam (Come together in) vaj-ram (the strength of the Light of the Higher Self) par-vasah (advancing the purpose of) da-dhuh (giving to have).
Notes:
Um doesn't seem to be a word in Sanskrit, so what appears here is probably an erroneous transliteration of Om -- the vibratory sound of the Purusha in everything echoing across the hidden universe or Real World, in Course terms. The word parvaso or parvasah (depending on source) is repeated in the next verse, so the definition had to work in both places, obviously. It took some doing, but I believe I got there (or at least close) in the end.
Moving on, our next verse (Rv 8.7.23) reads: vi vṛtram parvaśo yayur vi parvatām̐ arājinaḥ cakrāṇā vṛṣṇi pauṃsyam
Wilson's translation:
Independent of a ruler, they have divided Vrtra joint by joint; they have shattered the mountains manifesting manly vigour.
My translation:
In separation, Vritra (the "enveloper" or Ego Mind) advances the purpose of giving to acquire in separate temples of I-am-ness, far away from the spiritual victor's Circle of Nada and Vrisni's Lotus of Becoming.
My worksheet:
vi (In separation) vrtram (Vritra, the "enveloper" or Ego Mind) parvasah (advances the purpose of) ya-yur (giving to acquire) vi (in separate) parvat-am (temples of "self" or "I-am-ness") ara-jinah (far away from the spiritual victor's) cakra-na (Circle of Nara or Nada = Circle of Om) vrsni (Vrsni) paum-syam (Lotus of Becoming)
My notes:
Several of the terms used herein require further explanation, so let's start with Vritra. Described in the Puranas as a mighty and fierce asura or demon, Vṛitra was a king or emperor named Citraketu in his most recent past life. The name Citraketu, a compound of "citra" and "ketu," means "the bright one descending," So, King Citraketu's rebirth as Vritra represents the separated part of the Sonship's descent from perceiving each other as separate Souls within the corporate body of the Christ Self, to perceiving their own self and others as unconnected minds in separate material bodies. Vritra, therefore, personifies that downward step, as well as the "demon" whose negative influence pulled the Separated Ones down into the Middle and Lower Worlds.
According to the lore, Vritra (the giant on his knees) was eventually defeated by Indra (on the elephant) and his thunderbolt-shooting Vajra.
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Let's move on to arajinah -- a word generally defined as "without a king or line of monarchical succession." But the word actually means "far from" or "away from" the jinah or jina, which is commonly defined as "spiritual victor" or "spiritual conqueror." In Hinduism and Jainism (which takes its name from the word), jina describes a human being who, having conquered the inner passions of anger, attachment, greed, pride, and the like, has come to possess kevala jnana or "pure infinite knowledge." The jina is probably, therefore, the Buddhi -- the part of us capable of learning spiritual truth within ego-enslavement. So, to operate far away from the jinah means to be occupied with activities and pursuits that get us nowhere on the path we're meant to follow back to the start of the dream. We're wasting time, in other words, by chasing after worthless illusions.
Or, as Jesus states point-blank:
Accept only the function of healing in time, because that is what time is for. (ACIM, T-9.III.8:3)
A last-minute flash of insight provided the correct definition of cakrana as the Circle of Nara, Nada, or Om. So, cakrana is NOT, in fact, a marriage of the root word "cakr" and the suffix "ana," as one online Sanskrit teacher suggests. That same teacher defines cakrana as a past-tense form of "did" akin to "has done." But how can that be when cakra means "wheel," "disc," or "circle"? Plus, the Circle of Nada or Om 1) harkens back to the previous two verses and 2) comes up again later in this Sukta. So, I stand by my definition of cakra-na as the Circle of Nara, Nada, or Om.
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While searching online for the phrase "Circle of Om," I came upon this fabulous illustration, which beautifully depicts what I envision when calling my Golden Circle meetings. I was, in fact, shown this one day in meditation -- and perfectly understood what it meant. So, when Course-Jesus says, "You will be given very specific instructions," he ain't whistling Dixie. Notice that the Om (the vibratory Wholeness of Isah, the Purusha or Logos) hovers overhead, sending its radiance down through the four "Living Beings" in the center outward to the twelve Souls on the perimeter. I'm pretty sure it was no accident that Jesus had twelve disciples with whom he performed the Circle of the Cross "dance" or "ritual" described in the Secret Book of John. Everything Jesus did was meant to demonstrate what we also must do to return to God. Unfortunately, his teachings about the circle were excluded by the men who chose the New Testament canon to discourage "direct communication" between the followers of Christ and the Holy Spirit. |
This brings us to Vrsni or Vrisni, another name from the Hindu mythology. There are, in fact, three different legendary Vrisnis. There is King Vrisni, a descendent of Yadu and Krishna; there is a group of five heroes called the Vrisnis; and there is a tribe of the same name believed to have descended from King Vrisni. So, it's a little confusing, to say the least. My gut tells me that Vrisni personifies the "seed" of the Red Ray or Christ Self that makes the journey back to Heaven, via the Lotus of Becoming, under the guidance of the designated Waheguru or Teacher of Teachers. And, as explained earlier, that "seed" remains dormant or "coiled" in the Muladhara Chakra until we make the free-will choice to wake up.
Let's proceed to Rv 8.7.24, which reads: anu tritasya yudhyataḥ śuṣmam āvann uta kratum anv indraṃ vṛtratūrye.
Wilson's translation:
They have come to the aid of the warring Trita, invigorating his strength, and (animating) his acts; they have come to the aid of Indra, for the destruction of Vrtra.
My radically different translation:
Anu, the three-part Song of Heaven, augments thinking driving down grace from the wellspring of right-minded giving to inflame the Supreme Power of that which is radiant within the dream of Vritra.
My definitions worksheet:
anu (Anu) tri-tasya (the three-part Song of Heaven) vu-dhyatah (augments thinking) susmam (driving) av-ann (down grace) uta (from the Fountain, Wellspring, or Sacred Grass) kratum (of right-minded giving) anv (to inflame) indram (the supreme power of "that which is radiant") vrtra-turye (in Vritra's dream)
My notes:
Here's that second mention of Anu referenced earlier -- and it's a pretty important one, too, since we learn in this verse that Anu is the three-part Song of Heaven. And I don't know about you, but to me, that seems pretty important. The rishis also confirm in this verse everything I just explained about Isah being the Red Ray, Logos, or "Word" God extended to bring the Sonship and/or Creation into "being."
In Sanskrit, the word or name Anu is believed to have various meanings. Most commonly, it's defined as "atom" or "tiny particle" in an external, form-perceiving ego sense. What the name actually represents is "Adam" -- the particle of the Red Ray in everything the ego would have us perceive as external and, therefore, separate. The word is also said to be shorthand for Anunaya, whose revealing range of definitions include "love," "humble supplication," "friendly guidance," "reconcilement," and "showing respect to a deity." I say REVEALING because these are all, in fact, benefits derived (according to Course-Jesus) from listening to the Song of Heaven in the stillness of deep meditation.
In the modern Hindu pantheon, there is no "deva" called Anu; but one so named is nevertheless mentioned in the Puranas. Anu also is presumed to be the name of an ancient tribe by those who interpret the epic allegories literally. In some of those symbolic fables, Anu is one of the sons of Yayati, making him brother to Yadu and Turvasa -- a fellow At-one-ment Power, in other words.In ancient Mesopotamia, Anu played a much bigger role as the king or father of the gods. In Akkadian and Sumerian, the languages of the peoples of that time and place, Anu means "heaven" or "sky" -- references to the Upper World ruled by Isah, rather than to the real Heaven where "God the Father" awaits our all-in decision to return. That Anu was said to reside within a White Temple whose remains have never been found (just like the second temple of Jerusalem spoken of at length by the Old Testament prophets) supports this interpretation.
Presumably, the three letters of Anu represent the three parts of the song referenced in this verse. My best guess is that those three parts are sounded by the Atonement Trinity -- the Holy Powers "singing" to us from the three planes of the Upper World.
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Anu, as represented in an ancient Mesopotamian relief. Interestingly, the symbols resemble, to a remarkable degree, Zechariah's account of the four Living Beings supporting the throne of God. Only one of those beings had a human head, however. Was that winged "being" or "creature" perhaps Anu, the Great Soul embodying the fourth or human "kingdom"? |
As I see it, the Atonement Trinity is made up of Christ, acting on behalf of the Father's Will (hence, "I and the Father are one"); Christ, the Awake Son, acting as the "good shepherd" or "elder brother" to his separation-perceiving brethren; and Christ, the Holy Spirit sounding the Call to Awaken inside the Temple of our Higher Minds.
Okay, so ... how can Anu signify both the individual Soul and the Atonement Trinity? It's possible because, as stated in earlier posts, the Atonement Trinity isn't made up of the external deific forces most people imagine. Rather, those three Holy Powers represent the graduating stages of purified Self-knowing our Souls experience, step-by-step (through lustration), in the Upper World. Expressed another way, the letter "A" represents the Seventh Plane "tonal vibration" of God Realization or Pure Non-Dualism; the "N" represents the Sixth Plane "tonal vibration" of Christ Realization or Non-Dualism; and the "U" represents the Fifth Plane "tonal vibration" of Self-Realization or Semi-Non-Dualism (I believe).
And that's pretty much what this Rig Veda verse also explains.
In the Yoga school of Hinduism, those tonal vibrations are indicated by the "seed mantras" connected to each chakra. In theory, those seed mantras act like tuning forks. Also in theory, chanting the mantra clears its associated chakra of the ego "chitta" causing the mind to play "out-of-tune."
The seed mantra for the Fifth, Throat, or Vishuddha Chakra is "ham," as in So'ham, a popular Japa-mantra believed to mean "I am That" -- THAT being the vibrational "song of love" emanating from the Red Ray or "Shining One" underneath the illusion of matter (rather than the forms themselves, as some mistakenly profess). As stated earlier, we begin to hear that "song" in the Fourth, Heart, or Anahata Chakra, whose seed mantra is "yam," as in Yama -- the spark of the Red Ray within our dreaming minds. Presumably, chanting "yam" gives Yama the strength to overcome the false ego-body self-identify imprisoning the Soul in the Middle World.
The seed mantra for the Sixth and Seventh chakras is "Om," which is sometimes called "the Nada" or "the Nidhi." In Sanskrit, nidhi means "treasure," and the Amarakosha (an ancient Sanskrit thesaurus) and the Padma Purana each identify nine such "treasures" belonging to Kubera. The presumed "god of wealth," Lord Kubera guards the northern direction on the Dharmachakra, Wheel of Karma, Wheel of Samsara, or Wheel of Earthly Existence.
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Lord Kubera, the god of wealth, who may be either an earlier form of Lakshmi or a personification of the dream-imprisoning desire for material wealth. |
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Lord Ganesh (the personified Om) donning his Sri Nidhi Ganapathi regalia. |
Apparently, little is understood about the nine nidhis or navanidhis, but the fact that "Nidhi" also is a persona of Lord Ganesh, the personified Om, suggests the nidhis probably represent the increasingly refined tones or frequencies of the Song of Heaven we "hear" as we progress upward through the chakras or lunar mansions of the Temple. Just a theory at this point, but a promising one deserving further exploration.
Sadly, all these nuanced layers of Vedic "intel" are lost on those who, like Wilson, erroneously translate tri-tasya as Trita. Who is Trita? Someone described as a "minor deity" in the Hindu lore, despite his presumed name (tri-tasya) appearing forty-one times in the Rig Veda. Not so minor then, is he? Unless, of course, tri-tasya doesn't mean Trita (which is indeed the case). If I'm right about this, then "three-part Song of Heaven" is the phrase the rishis repeat those forty-one times.
When Trita appears in the lore, he is generally helping Indra battle the demon brothers, Vala (the veil) and Vrtra (the enveloper). Trita also is sometimes called Aptya, which Sanskrit scholars define as "of the water." But "of the water" would be Apsya, whereas Aptya is either a compound of "ap" (water) and "ta-ya" (singing wind) or "a" (of God) and "patya" (that which promotes health and welfare and provides comfort). Either way, Trita clearly personifies the Nada or Nidhi aspect of the three-part song, rather than the song itself.
This supposition is affirmed in the Shatapatha Brahmana, wherein Trita has two brothers called Ekata (oneness or unity) and Dvita (twoness or duality). All three brothers are described as sons of the Apas -- the water deities born (according to the allegories) of Agni's anger with the waters. Technically, Agni -- the Lamb of God, vahana, or chariot of Isah and/or Soma -- isn't capable of anger, because anger is egoic. But this at least tells us that Trita and his two brothers were born of the Lamb (the inner-instrument or Menorah through which our salvation is accomplished) as antidotes to separation-sickness.
Makes sense, right?
Let's move on to Rv 8.7.25, which reads: vidyut-dhastāḥ abhi-dyavaḥ śiprāḥ śīrṣan hiraṇyayīḥ śubhrāḥ vi añjata śriye.
Wilson's translation:The brilliant (Maruts), bearing the lightning in their hands, radiant above all, gloriously display their golden helmets on their heads.
My translation:
Perception raised toward heaven helmets the head with the golden judgment of innocence, which intensifies direct communication with the Holy Self or I Am.
My definitions worksheet:
Vidyut-dhastah (Perception raised) abhi-dyavah (toward heaven) siprah (helmets) sirsan (the head) hira-nyayih (with the golden judgment) subhrah (of innocence) vi (which intensifies) anjata (direct communication) sr-iye (with the Holy Self or Great I Am)
My notes:
We're pretty far along and still no sign of those blow-hard Maruts. This verse does, however, mention "Sriye" or "Shree" -- a presumed epithet for Lakshmi. That "Sriye" translates as the eternal and internal Holy Self or Great I Am affirms by supposition that Lakshmi personifies the Blood Ray's presence within us, rather than a boon-granting goddess to whom some misguided Souls pray for worldly wealth. While vidyut is commonly defined as "lightning," the word actually refers to illuminated knowing or seeing. And dhastah -- not hastah (hands) -- means "raised" or "reaching toward."
I'm pretty sure "the golden judgment of innocence that helmets the head" is the halo used pretty universally by artists to designate holiness. And not insignificantly, "holiness" and "innocence" are synonymous terms used by Course-Jesus to describe the Soul's eternal and unimpeachable purity and guiltlessness.On the whole, this verse brings to mind Revelations 2:17, which reads: "He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it."
Let me explain the key symbols. At the time Revelations was recorded, juries used stones to render their verdicts in legal cases. A black stone signified a guilty verdict, while a white stone designated innocence or guiltlessness. Thus, the white stone referenced in this verse represents the "golden judgment of innocence" awarded to us eternally by God and the Great Amen or I Am. The new name written on the stone, meanwhile, is almost certainly the Holy Name we share with God -- the key that opens the gates of Heaven.
We've come to the last fifteen lines of this rather epic Sukta, so let's break here and discuss those stanzas in the fourth and final segment of this series. Until we meet again outside the Golden Circle, Om Shanti Om and God Bless.
