Agni deva is everything! He is Aditya, Surya, Narayana- the omniscient, the omnipotent, the Self-effulgent; in short Agni deva is brahmn in its unmanifest state and everything else is the manifest form of brahmn only. Shri Krishna also reiterates this unmanifest aspect of parabrahmn in the Gita and says, "He is that, 'tyat'."
Agni is the most important, the most universal of the Vedic gods. (Shree Aurobindo). There are 300 mantras by 12 Rishis and 36 suktas are devoted to Agni deva in Rk Veda. It is common knowledge that Fire is worshiped as deva (God) in our houses and elaborate rituals were practised by our fore-fathers as havans, homa, yajnyas, and even our grand-mothers worshiped fireplace before cooking is started. Rk Veda is full of praise for Agni and the first mantra of the first sukta of the first mandala praises: agnim eelay purohitam yajnyasya devam rutvijam hotaram ratna dhatamam |
The fetching of firewood, specially the dry sticks from the ashvattha tree (Peepul) for the daily fire rituals was an essential duty of the students of Gurukula. The teacher would accept a student who brings the dry sticks of this sacred tree and prostrates before him touching all the eight parts of his body (sashtanga namaskara) to the ground, as a sign of surrendering one's ego. The Guru, is in fact a yajnya kunda (fire-place) that burns the ego of all who surrender to him.Thus, Guru played an important role in the Gurukula system and it is significant that the Fire-God is the means of attaining true knowledge. Fire-God, agni deva, is the most benevolent of all gods and yields the desired results. Here is an account of a student of Gurukula ignored by his teacher being actually given instructions in knowledge of brahman by the fire-god whom he tended with care and devotion. Agni Deva, the Fire-God, teaches the knowledge of Brahman (brahma-jnyan) to Upakosala, a student of Satyakama (son of Sage Jabala). This story is from Chandogya Upanishad.
Agni is the most important, the most universal of the Vedic gods. (Shree Aurobindo). There are 300 mantras by 12 Rishis and 36 suktas are devoted to Agni deva in Rk Veda. It is common knowledge that Fire is worshiped as deva (God) in our houses and elaborate rituals were practised by our fore-fathers as havans, homa, yajnyas, and even our grand-mothers worshiped fireplace before cooking is started. Rk Veda is full of praise for Agni and the first mantra of the first sukta of the first mandala praises: agnim eelay purohitam yajnyasya devam rutvijam hotaram ratna dhatamam |
The fetching of firewood, specially the dry sticks from the ashvattha tree (Peepul) for the daily fire rituals was an essential duty of the students of Gurukula. The teacher would accept a student who brings the dry sticks of this sacred tree and prostrates before him touching all the eight parts of his body (sashtanga namaskara) to the ground, as a sign of surrendering one's ego. The Guru, is in fact a yajnya kunda (fire-place) that burns the ego of all who surrender to him.Thus, Guru played an important role in the Gurukula system and it is significant that the Fire-God is the means of attaining true knowledge. Fire-God, agni deva, is the most benevolent of all gods and yields the desired results. Here is an account of a student of Gurukula ignored by his teacher being actually given instructions in knowledge of brahman by the fire-god whom he tended with care and devotion. Agni Deva, the Fire-God, teaches the knowledge of Brahman (brahma-jnyan) to Upakosala, a student of Satyakama (son of Sage Jabala). This story is from Chandogya Upanishad.
Normally, the students have to stay with the Guru in Gurukula for, at least, twelve years and attend to the normal activities of tending the cows, helping the Teacher to conduct havan and homa, tending the sacred fire, etc. and help the teachers' wife in the kitchen and other household chores, bringing water, fuel, etc. The students are given daily course of lectures in Veda and Upanishad and taught the Vedic chants, and other religious aspects of brahmins' daily chores. In this case, the teacher went away with out imparting the teachings to Upakosala even after twelve years of his sincere service. All the other students left for their homes while Upakosala stayed back sad and forlorn. He gave up food and the teacher's wife, in fact pleaded her husband to teach him before he leaves, but the teacher did not bother and left on some other work.
Seeing the student Upakosala very sad, giving up food, and forlorn the Fire-Gods,* (namely, Garhapatya (West), Vaishvanara (Anna/Food), Ahvaniya (East), anvaharya (Southern/ sky / akasha), etc. whom he tended with so much of care and devotion, took pity on him and decided to teach him.
Seeing the student Upakosala very sad, giving up food, and forlorn the Fire-Gods,* (namely, Garhapatya (West), Vaishvanara (Anna/Food), Ahvaniya (East), anvaharya (Southern/ sky / akasha), etc. whom he tended with so much of care and devotion, took pity on him and decided to teach him.
(*Incidentally, these names of Agni are symbolic names for the lunar sphere (chandra loka), rain-clouds ( lightning and thunder in akasha), the different types of fuel, coal, oil, etc. including the humans, etc.). the solar realms, the stars, and galaxies,
The following statements from Chandogya upanishad are very interesting:
"This brahmacharin, practicing austerities with utmost intelligence, has tended us. Come let us teach him."
The Agni imparted thus:
"The prana is brahman, 'ka' (joy) is brahman, 'kha' (akasha) is brahman. The prana and the akasha related to it." (IV.x. 4-5).
Garhapatya, the house-hold fire taught thus,
"The earth, fire, food, and the sun are my different forms, The person that is seen in the sun is indeed I am He. He who knowing this, meditates on the fire frees himself from sinful actions, reaches the realm of Anvaharya fire (Southern), live his full life and enjoys all the good life and we support him. Knowing this,he meditates on Fire, prana. (IV.xi. 1-2).
The Ahavaniya God (Eastern) taught Upakosala thus,:
The prana, the akasha, the svar (heavens), and lightning are my forms. The purusha (person) seen in lightning is Me, Iam he, indeed, I am He. He who knowing this meditates on Fire frees from sinful actions, enjoys all good things in life, and lives his full span of life, and reaches finally the realm of ahavaniya fire-god. (IV.xiii.1-2).
And, all these fire-gods instructed Upakosala thus,
"Dear friend, we have taught the knowledge of ourselves and the knowledge of the Self. But, the teacher will teach you the way."
By this time, the teacher Satyakama returned and said,
"Upakosala, you are shining like a brahm-jnyani. Who taught you?" Upakosala pointed to the Fire-gods. Then Satyakama said,
These Fire-gods taught you about their world and how to reach there. But I shall teach you about 'brahmn'.
"As water does not cling to the lotus leaf, so also, the evil will not cling to one who know brahmn.
The person seen in the eye (akshi-purusha) is the Self (Atman). This is the immortal, imperishable and the fearless is brahmn. All blessings go to him who knows this. (IV.xv. 1-2).
Now, these upanishad vakya are a little difficult to understand since the language of the upanishad and the veda is quite different- 'one taught in a style peculiar to gurukula system', with lots of repetitions and symbols, metaphors, images and signs that only the trained pupil can understand.
In brief, it is simply, the sun, the moon, the earth, the water, food, prana and the jiva are all inter-related. Prana is sustained by anna (food) and food is derived from water, soil and fire. Akasha is the source and support of all these. Thus, everything that we see, hear, know, etc is found (accommodated) in space (akasha). The root syllable (bijakshara) of akasha and brahman is ka or kha. Thus, ka /kha is brahman, The food (anna), prana, jiva, are all brahman; and, thus, we, the humans- supported by space, fire, air, water, food, and prana, are all, none else, but brahmn. Whoever knows this lives his full life, enjoys all good things, and finally reaches his abode.
The Agni imparted thus:
"The prana is brahman, 'ka' (joy) is brahman, 'kha' (akasha) is brahman. The prana and the akasha related to it." (IV.x. 4-5).
Garhapatya, the house-hold fire taught thus,
"The earth, fire, food, and the sun are my different forms, The person that is seen in the sun is indeed I am He. He who knowing this, meditates on the fire frees himself from sinful actions, reaches the realm of Anvaharya fire (Southern), live his full life and enjoys all the good life and we support him. Knowing this,he meditates on Fire, prana. (IV.xi. 1-2).
The Ahavaniya God (Eastern) taught Upakosala thus,:
The prana, the akasha, the svar (heavens), and lightning are my forms. The purusha (person) seen in lightning is Me, Iam he, indeed, I am He. He who knowing this meditates on Fire frees from sinful actions, enjoys all good things in life, and lives his full span of life, and reaches finally the realm of ahavaniya fire-god. (IV.xiii.1-2).
And, all these fire-gods instructed Upakosala thus,
"Dear friend, we have taught the knowledge of ourselves and the knowledge of the Self. But, the teacher will teach you the way."
By this time, the teacher Satyakama returned and said,
"Upakosala, you are shining like a brahm-jnyani. Who taught you?" Upakosala pointed to the Fire-gods. Then Satyakama said,
These Fire-gods taught you about their world and how to reach there. But I shall teach you about 'brahmn'.
"As water does not cling to the lotus leaf, so also, the evil will not cling to one who know brahmn.
The person seen in the eye (akshi-purusha) is the Self (Atman). This is the immortal, imperishable and the fearless is brahmn. All blessings go to him who knows this. (IV.xv. 1-2).
Now, these upanishad vakya are a little difficult to understand since the language of the upanishad and the veda is quite different- 'one taught in a style peculiar to gurukula system', with lots of repetitions and symbols, metaphors, images and signs that only the trained pupil can understand.
In brief, it is simply, the sun, the moon, the earth, the water, food, prana and the jiva are all inter-related. Prana is sustained by anna (food) and food is derived from water, soil and fire. Akasha is the source and support of all these. Thus, everything that we see, hear, know, etc is found (accommodated) in space (akasha). The root syllable (bijakshara) of akasha and brahman is ka or kha. Thus, ka /kha is brahman, The food (anna), prana, jiva, are all brahman; and, thus, we, the humans- supported by space, fire, air, water, food, and prana, are all, none else, but brahmn. Whoever knows this lives his full life, enjoys all good things, and finally reaches his abode.
No comments:
Post a Comment