Mantra: Yajur Veda 1.18
agnE brahma gRuBhNiishva
O Progressive person! Hold on to (capture) knowledge.
Synopsis
agnE = one who is progressive in nature and temperament. Refers to satchit (humans)
Root: agi (gatou) = that which moves
Adhiboutika = fire
Adhideivika = satchit
aadhyAtmikA = sacchidaananda
Here which meaning of agni should we take?
Hint is gRuBhNiishva = to hold on to, to take
Root: gRuBhi (grahaNE) = to hold, to capture
This is not applicable to sacchidaananda because he is already everything. He doesn’t have to progress.
This is not applicable to fire.
Thus it is applicable to satchit. Addressed to satchit.
agnE = one who is (should be) progressive.
brahma = knowledge
Root: bRuha (bRuhi vRuddou) = knowledge
We (satchit) have to be progressive
We are subjective to time. Time never stops nor goes back. If I am not progressive and stuck in one point in time, I am lost. As long as I am progressive and moving with time, I am fine. Also, I have to move ahead (prAnchO agama).
I have to improve more today than I did yesterday.
How to progress?
Obtain knowledge.
What is knowledge? To know something as it is (not more, not less). Realization of facts.
Knowledge will keep us moving ahead. Will make us progressive.
That is why, those who study Vedas are interested only in facts. Not fiction. If fiction helps us gain us some morals, then it is fine. But not all fiction will help us there. Example: We may use some stories to drive a concept. But not all stories will drive the right concept. Stories are also unreal. Use it sparingly.
Mantra: Yajur Veda 1.23
mA bhEhe
Don’t be afraid
Synopsis
mA = do not
bhEhe = fear
Root: nibhi (bhayE) = fear
We are a bundle of so many fears. We have so many phobias. What I fear may not be a fear of another person. What they fear, I may not fear. But every one of us fear something or the other.
What is the cause of fear?
1. Ignorance is the root cause of fear.
When there is clarity/light, we are not frightened. Everything is crystal clear.
When it is dark, ignorance, I am afraid of it. If it happens positively, I am fine. If negative, I am afraid.
If I am clear, and even if I know that the outcome will be negative, I will be ready for the eventuality. Thus, I am not afraid.
2. Taking on tasks beyond my capacity.
This is another form of fear. Will I be able to handle it? Will be able to get it? If I evaluate myself correctly, I will take on tasks that is within my limit.
3. Fear of what may happen in the future
Future is always uncertain to every one of us. Past is done. Present is before us (we can see what is happening). Future is dark.
If we understand all these angles, and we become clear, things become easy. Our ignorance will be cleared and we will not fear. We will be aware.
Fear of death - The mother of all fears?
If we understand death rightly and take it to heart, we won’t be afraid of death – whether it happens today or after 50 years.
Death is imminent. It is going to happen. Death doesn’t spare one who is afraid or brave.
What is death?
Death is not to the soul. We are all a combination of the shariira indriya manas and the soul. The soul is eternal. There is no death for the soul.
aatma = soul
Root: ata (saatatya gamanE) = that which moves one and on without end
soul
There is no death or birth for the soul.
Matter
Matter can neither be created nor lost.
The shariira indriya manas is made up of sat. i.e. matter. But Matter can neither be created nor destroyed. So here too, there should be no concern for loss.
Then what is the problem?
The union and separation of the aatma and the shariira indriya manas is the problem.
Birth
A tool (apparatus) is given to the aatma (operator). A shariira indriya manas (tool) is given to perform a specific set of functions.
Death
At some point the apparatus will wear out. The soul cannot use the shariira indriya manas anymore. It will become dilapidated or run the course for which it was intended. Think of it like any tool we buy for performing ac action.
Once the utility is done, the soul and the shariira indriya manas have to separate.
In either action (birth and death), the soul is not lost and the matter is not lost. Only a union and disunion happens.
This act (birth and death) is not subjective. This is objective. It is the truth whether we like it or not. It is a continuous process.
If we understand it clearly, what is there to be afraid of? The trick is to understand the meaning in the true sense (feel it in our heart).
What causes the real anxiety?
The loss to relationships. As long as we are in a shariira indriya manas in a particular geography, situation, environment, etc., we have some relationships. All relationships are with the shariira indriya manas. Not with the soul. When there is a separation of the soul with the shariira indriya manas, all relationships come to an end suddenly.
This is the true cause of anxiety.
What is going to happen after death? It is unknown. Will I get the same shariira indriya manas? Will I be an animal? Will I meet any of these relationships again?
Even if I am anxious of these things, I cannot change it. It will happen.
All relationships are temporary. They will get split in a fraction of a second when death comes.
Another Mantra: ayasmayAn vichRutA bandha paasaan
I have created my own cobwebs and within it I am locked with shackles of iron. It will all be released one day in a moment
bandha paasaan = relationships.
ayasmayAn = shackles of iron
vichRutA = will be released one day
Thus, the fear is of losing the relationships.
How to manage the anxiety?
Future is not predetermined. This is clearly stated in the Vedas. The future is built up depending upon what we do in the present. Whatever we do now, will ensure our future.
So what is the way? Don’t get attached. Be with everyone. At the same time, don’t be with them. Don’t bind with them.
lEpanA = to get hooked.
Don’t get into that. Be with it. Don’t get hooked. Don’t get pasted with the relationships. Let there not be any adhesive. Let there be coexistence.
How to do this?
Another Mantra: na lipyatE narE
If we follow the right procedures, we will not be attached to it. The entire mantra has been taught earlier. Starts with “kurvan…”
So many astrologers claim that they predict the future. It is unscientific. Coincidences may happen. Some predictions may come true. But it is not out of scientific derivations.
Statistical derivations are fine. Because it is a probability that is derived on based facts. It is anumaana pramANa. It is a guesstimate.
There are certain things we can never cure. Death is one of them. What do we do? Understand the reality and live with it. Accept it. The very acceptance of the fact will bring down our fear to a great extent.
How to shape my future?
What I do in the present frames my future. I cannot control the past (I cannot reverse the clock). If I live in the present and do the best I can do (yajna), I can shape my future. What is yajna? Refer to the 5 yamas and 5 niyamas and do them continuously. Do them in the present.
sacchidaananda has no concept of past or future.
You don’t know. You are a layman. But God is omniscient. He knows the future. But even God doesn’t know the future. Why? As far as God is concerned, there is only one tense. Only present tense. There is no concept of past and future for God. God is the same at all times. He does not change with time. As far as God is concerned, He is evergreen. He is omniscient.
The concept of future is there only for us (satchit). Future is there for sat also but sat is not aware of it.
When we understand God as fresh and green every moment of time, we can understand this in the right way.
Live in the present
Though I have past present and future, try to live the way that sacchidaananda is eternally. Live in the present. We cannot experience it in the way sacchidaananda does (because we have the concept of time), but we can live in the present as much as possible. When we do that, our future is automatically taken care of.
Sharma Ji’s Experience
Before 25 he was afraid of death. Now also he is afraid of death. But the percentage of fear has greatly come down. How? Studying things like this (Vedas). With the effort he has put in, the anxiety and fear of death have drastically come down. He says, “If I continue in the same path, by the time I face death, I will be comfortable with it.”
Death can be deferred
Live life properly. Healthily. You can extend your AyuH (capacity). When death comes, tell it to come tomorrow (figuratively). You get one more day to work in the present. If you look at life like this (day by day), it becomes easy and peaceful.
Now, what is there to be afraid of?
1.Gain knowledge. Know things as they are. Know what is death. What is birth.
2.Know that you can only control the present – so live the 10 yajnas
3.Know that death is inevitable. Accept the facts.
4.Know that my actions today will determine my future. The better I live today, the better the chances of my good .
Thus, mA bhEhE (Do not be afraid).
Mantra: Yajur Veda 1.25
vrajam gaccha
You move on (progressively)
Synopsis
vrajam = to move
Root: vraja (gatou) = to move
gaccha = to go, to move
Root: gamUlRu (gatou) = move
Don’t stay in one place. Don’t get to certain ideas and concept but for truth. Truth is the same always. Other than truth, everything else, be with it for the time being. Then move on.
Learn. Expand your horizon of knowledge. Move. More we are experienced, more you are knowledgeable, the movement will become easier.
Note
Mantra: Yajur Veda 1.31
tEjOsi
You are capable (you have the potential)
Synopsis
tEjOsi = you are sharp, capable
Root: tija (nishAnE) = sharp
Some people may say that this is all difficult. You are capable. Be confident.
Don’t compare with others. Compare your progress with the yesterday’s version of yourself. Have you improved?
Everyone is endowed with his or her own potential. No one’s potential is zero. Use your potential and move. Convert your potential energy to kinetic energy.
tEjOsi = you have it. You cannot say you don’t have the potential. Do you have the potential? Yes. Use it and progress. Do not compare with others.
Animals do not have the potential to grow spiritually. But you do. Every human being does. You have that strength and potential. You are sharp.
vrajam gaccha
tEjOsi
You have to move. You have the potential to.
See the Mantras together. How clear they are.
Mantra: Yajur Veda 2.6
paahi yajnyam
Let all our yajna (best deeds) be protected (We will be protected by our best deeds)
Mantra: Yajur Veda 2.12
yajnyam ava
Let all our yajna (best deeds) be protected (We will be protected by our best deeds)
Mantra: Yajur Veda 2.12
paahi yajnya patim
Let the one who performs the yajna (best deeds) be protected
Synopsis
paahi
Root: paa (rakshaNE) = protect
ava
Root: ava (rakshaNE) = protect
patim = one who performs the yajna
yajnya
To be in the present and do whatever we are doing in the best way possible.
yajnyO vai shrEshta tamam karma
That action which you do to the best of your ability is a yajna.
Doing yajna is the cause of our protection.
How do we define best?
It may be understood as subjective. No. When we speak of spiritual things, it is always objective.
Spiritual Best
Spiritual Best is defined as the greater welfare of greater number.
That which results in the strength and purity of the soul is considered as best. The final proof of best is with the soul. What is the effect of your action on your soul? If the effect is the best towards the increase in the strength and purity of the soul, then your action is the best.
This can be experienced by every person. No one needs to certify. No one else can know the strength and purity of my soul. Thought God knows, it is we who have to evaluate it.
How do I know if my soul has improved?
If I can experience peace and bliss (now and here every moment of life), then my soul has become stronger.
Who can prove this? Only me.
If I experience more and more peace and bliss every moment, I am doing the best.
If my conscience says no, then I will accept it and work better to experience true peace and bliss.
God’s grace is available to everyone. Those who make the effort will receive the full benefit of the grace.
Don’t lie to yourself
The more honestly and practically I do it, I am on the right track. If I cheat myself and lie to myself, no one can help me. I am lost.
Forget the external boasting. “I am happy. I am doing fine. Etc.” Usually, those who externally boast are the ones who are lost. One’s who keep silent are the ones who are experiencing true peace and bliss.
I am the judge (no one else)
If I am calm and pleasant, I am experiencing peace and bliss. My experience if the result of my effort. No one’s certificate is needed. No endorsement or acknowledgement is needed. If someone falsely gives a certificate, does that mean I have experienced peace and bliss? No. I am the evaluator. I am the proof (along with God).
dharmO rakshati rakshitaH
One who protects the yajna will be protected.
Same meaning as paahi yajnya patim
Let the one who performs the yajna (best deeds) be protected