Asya vāmasya Sūkta - Rig Veda 1.164 - Part.3

 

Asya vāmasya Sūkta  - Rig Veda 1.164 

Part.3

Rig Veda 1.164.21

यत्रा सुपर्णा अमृतस्य भागमनिमेषं विदथाभिस्वरन्ति । इनो विश्वस्य भुवनस्य गोपाः स मा धीरः पाकमत्रा विवेश ॥

yatrā suparṇā amṛtasya bhāgam animeṣaṃ vidathābhisvaranti | ino viśvasya bhuvanasya gopāḥ sa mā dhīraḥ pākam atrā viveśa ||

English translation:

Where the well-feathered (birds), never blinking, cry out for a share of immortality and for the ritual distributions, here the forceful herdsman of the whole living world, the insightful one, has entered me, the naïve one.

My interpretation

(a) "ánimeṣaṃ" is generally used for divinities in the subsequent literature like Puranas. thus, ánimeṣaṃ vidáthābhisváranti - might indicate that the awakened rishis, who have been experiencing the BRAHMAN, are equal to divinities/divine in consciousness

(b) sá mā dhī́raḥ pā́kam átrā́ viveśa - may indicate that the individual from the state of Pākaḥ 9 (the immature, ignorant child/animal state) reached to the stage of rishis, as he was able witness them in that higher realm and simultaneously entering of the BRAHMAN into him, ie., merging with BRAHMAN.

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Rig Veda 1.164.22

यस्मिन्वृक्षे मध्वदः सुपर्णा निविशन्ते सुवते चाधि विश्वे । तस्येदाहुः पिप्पलं स्वाद्वग्रे तन्नोन्नशद्यः पितरं न वेद ॥

yasmin vṛkṣe madhvadaḥ suparṇā niviśante suvate cādhi viśve | tasyed āhuḥ pippalaṃ svādv agre tan non naśad yaḥ pitaraṃ na veda ||

English translation:

Just that tree on which all the honey-eating, well-feathered ones settle and give birth, they say, has the sweet fig at its top. He who does not know the father will not reach up to that.

My interpretation

a)  The rishi states in the first line -  yasmin vṛkṣe madhvadaḥ suparṇā niviśante suvate cādhi viśve – indicating that upon theTree, where the sweet-eating birds settle down, rest, and propagate all their offspring across the universe..."

These sweet-eating birds represent the vast mass of unawakened humanity, who outward looking and engrossed in and attached to wife, raising children, houses, money, and social standing.

Please note that the Rishi used the word madhu to indicate the taste of the fruit.

Madhu indicates high sweetness and intake of the same in excess causes intoxication, sensory indulgence, and temporary stimulation, thereby propels the person towards biological and psychological pleasures of the material world.

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b) In the first part of the 2^nd line, the rishi says tasyed āhuḥ pippalaṃ svādv agre - on the absolute top of that very tree, they say, sits the sweetest fig-fruit

Interestingly, the rishi did not use the word madhu to indicate the taste of the fruit on the top of the tree, but he used the word svādu pippalaṃ.

Svādu indicates a pleasant/delicious/wholesome, or exquisitely pure taste, which will not cause material intoxication.

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c) In the 2^nd part of 2^nd line, the rishi says that tan non naśad yaḥ pitaraṃ na veda - "But that supreme fruit can never be attained by one who does not know the Father.

This top fruit is not a material object. It represents Atma-Jnana (Self-Knowledge) and absolute Divine Bliss (Ananda). It sits at the "head"—the Sahasrara (Crown) center of consciousness.

As long as a person remains oneself in materialistic pleasures, one cannot Taste the fruit at the top of the tree or reach the Sahasrara Chakra or experience the BRAHMAN.

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Rig Veda 1.164.23

यद्गायत्रे अधि गायत्रमाहितं त्रैष्टुभाद्वा त्रैष्टुभं निरतक्षत । यद्वा जगज्जगत्याहितं पदं य इत्तद्विदुस्ते अमृतत्वमानशुः ॥
yad gāyatre adhi gāyatram āhitaṃ traiṣṭubhād vā traiṣṭubhaṃ niratakṣata | yad vā jagaj jagaty āhitam padaṃ ya it tad vidus te amṛtatvam ānaśuḥ ||

English translation:

How the gāyatrī (track) [=gāyatrī line] is based upon a gāyatrī (hymn) or how a triṣṭubh (track) [=triṣṭubh line] was fashioned out of a triṣṭubh (hymn), or how the jagat track [=jagatī line] is based on the jagat [=jagatī] (hymn)—only those who know this have reached immortality.

My interpretation

It appears; the rishi is not talking about correct recitation of Riks composed in the above 3 chandas/metres.

Gāyatrī chandas contains 24 syllables, Triṣṭubh contains 44 syllables, while Jagati contains 48 syllables.

In the rishi’s perception, Gāyatrī is the Earth level (AGNI) contains 3 padas, like a triangle with equal measurements, while Triṣṭubh contains 4 padas, 44 syllables like a square - representing the Mid-space/Antarikṣa, and Jagati contains 4 padas, 48 syllables representing the Heaven and above, like a big square.

 

The rishi might be advising the seekers to go through the 3 levels, ie., EARTH, MID-SPACE, HEAVEN to experience what the BRAHMAN IS.

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Rig Veda 1.164.24

गायत्रेण प्रति मिमीते अर्कमर्केण साम त्रैष्टुभेन वाकम् । वाकेन वाकं द्विपदा चतुष्पदाक्षरेण मिमते सप्त वाणीः ॥
gāyatreṇa prati mimīte arkam arkeṇa sāma traiṣṭubhena vākam | vākena vākaṃ dvipadā catuṣpadākṣareṇa mimate sapta vāṇīḥ ||

English translation:

By the gāyatrī (track) [=line] one measures the chant; by the chant the Sāman/melody; by the triṣṭubh (track) [=line] (one measures) the recitation; by the two-footed and the four-footed recitation the (full) recitation. By the syllable the seven voices assume their measure.

My interpretation

Starting with Gāyatrī meter, the rishi suddenly shifts the focus to melody (Sāman).

Gāyatrī meter with 3 padas (8 syllables each) indicates a Triangle with 3 faces with equal measurements.

An individual trapped in the "four-footed" herd mentality (Catuṣpadā) speaks only the heavy language of sensory appetite, survival, and temporary sweetness (Madhu). Their internal state is chaotic and unploughed.

The seeker employs the Gāyatrī meter—the triangle of Agni (willpower). This sharp, pointed frequency begins to "measure" and slice through the animalistic density. It takes our raw, unrefined expressions and shapes them into a targeted spiritual intent (Arka).

As the raw fire of Gāyatrī refines our intent, the chaotic noise of the mind will be tuned to a fluid, harmonious, internal melody (Sāman), the individual slowly turns into Dvipadā and stands vertically straight on two legs, from "four-footed" (Catuṣpadā) herd mentality.  

And, when finally, through Triṣṭubh meter (the 44-syllable stable square of Indra/Mind), ONE enters to permanently secure the vertical current. In this stabilized, highly charged state, the vertical current vibrates through the Six Regions up to the Sahasrāra Chakra or summit. ONE can now clearly hear the Saptá Vā́ṇīḥ—the seven distinct cosmic voices, frequencies, and rhythms of seven chakras.

Finally, all seven voices MERGE back into their single primordial source—the Akṣara (the Imperishable Brahman). The unblinking gaze (Animeṣam) is achieved, and the individual soul melts completely into absolute, experiencing permanent Bliss (Svādu) and ONE will become an Ārya.

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Rig Veda 1.164.25

जगता सिन्धुं दिव्यस्तभायद्रथंतरे सूर्यं पर्यपश्यत् । गायत्रस्य समिधस्तिस्र आहुस्ततो मह्ना प्र रिरिचे महित्वा ॥
jagatā sindhuṃ divy astabhāyad rathaṃtare sūryam pary apaśyat | gāyatrasya samidhas tisra āhus tato mahnā pra ririce mahitvā ||

English translation:

By the jagat [=jagatī] (stanza) he buttressed the river in heaven; in the rathantara (chant), he watched over the Sun. They say that there are three kindling sticks [=three lines in a gayatri stanza] belonging to the gāyatrī (stanza). By its greatness it [=the gāyatrī stanza] has passed beyond those in greatness.

My interpretation

a) jágatā síndhuṃ diví astabhāyad: By engaging the vast, cosmic rhythm of the Jagatī meter of heaven, the spiritual seeker establishes in the entire DIVINE ocean of ENERGY.

b) rathaṃtaré sū́riyaṃ páry apaśyat:

• Rathantara is the most powerful, foundational melody (Sāman) of the Vedic system

• Suspended in absolute stillness, the awakened ONE perceives the core reality and experiences the BLISS/beholds the Sun (sū́riyam páry apaśyat).

 c) gāyatrasya samidhas tisra āhus tato mahnā pra ririce mahitvā

The rishi's statement - - They declare that the Gāyatrī meter has three fuel-sticks/Triangle (samídhaḥ tisráḥ) for its fire..." - may indicate the basic 3 mandatory qualities that should be inculcated with "trikarnashuddhi – in thoughts, speech and actions" by the spiritual aspirant, ie., abiding by TRUTH , astēya (non-stealing) and aparigraha (not possessing of anything more than required) at Earth (AGNI) level, to move upwards.

Even Rig Veda 1.24.13 says about Varuṇa releasing his 3 pāśās (fetters) of spiritual aspirant.   Not abiding by TRUTH, stēya (stealing) and parigraha (possessing of anything more than required) are the 3 pāśās (fetters) that bind a spiritual aspirant from progressing in spiritual domain.

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Rig Veda 1.164.26

उप ह्वये सुदुघां धेनुमेतां सुहस्तो गोधुगुत दोहदेनाम् । श्रेष्ठं सवं सविता साविषन्नोऽभीद्धो घर्मस्तदु षु प्र वोचम् ॥
upa hvaye sudughāṃ dhenum etāṃ suhasto godhug uta dohad enām | śreṣṭhaṃ savaṃ savitā sāviṣan no 'bhīddho gharmas tad u ṣu pra vocam ||

English translation:

I summon this milk-cow giving good milk, and the deft-handed milker will milk her. Savitar will impel the most excellent impetus in us. The gharma pot has been heated: this shall I proclaim.

My interpretation

a)  abhīddho gharmas tad u ṣu pra vocam

The word Gharma literally refers to a hot ritual vessel or milk offering, but esoterically, it means intense spiritual heat (Tapas) resulted at the culmination of spiritual practice, with ONE becoming Abhīddhaḥ - radiant with pure awareness.

b) śreṣṭhaṃ savaṃ savitā sāviṣan naḥ

May the divine Savitṛ activate or bring forth, the most excellent DIVINE impulsion.

c) upa hvaye sudughāṃ dhenum etāṃ suhasto godhug uta dohad enām

• Dhenu – means the DIVINE ADITI, but not an ordinary cow
• I invoke this ADITI, who yields DIVINE BLISS or milk easily (sudúghāṃ), this bountiful mother and may the Savitṛ, the skilled, deft-handed milker (suhástas godhúk) milk her now for us."

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Rig Veda 1.164.27

हिङ्कृण्वती वसुपत्नी वसूनां वत्समिच्छन्ती मनसाभ्यागात् । दुहामश्विभ्यां पयो अघ्न्येयं सा वर्धतां महते सौभगाय ॥
hiṅkṛṇvatī vasupatnī vasūnāṃ vatsam icchantī manasābhy āgāt | duhām aśvibhyām payo aghnyeyaṃ sā vardhatām mahate saubhagāya ||

English translation:

Making the sound hiṅ, the goods-mistress of goods, seeking her calf, has come near through (my) thinking. Let this inviolable cow give milk to the Aśvins. Let her increase for our great good fortune.

My interpretation

• vasúpatnī vásūnāṃ  - ADITI, the Sovereign and Queen of all treasures and worlds
• hiṅkṛṇvatī́ vatsám ícchantī mánasābhí ā́ agāt - Uttering a gentle, maternal lowing sound (hiṅkṛṇvatī́), desiring her Calf (vatsám) with her entire heart and mind, has actively come hither.
• DIVINE ADITI/Cow approached the awakened soul making sound Hiṅ - हिङ्.  
• According to my understanding, Rishi Dirghatamas is revealing Hiṅ (हिङ्) as the primordial, foundational Bīja Mantra (seed vibration) of Divine Aditi/absolute consciousness.
• páyaḥ - does not indicate Milk in this context, but indicates DIVINE BLISS OR SOMA/SWEET NECTAR.
• dúhām aśvíbhyāṃ páyo aghnyéyám - May this Inviolable Cosmic Cow (aghnyā́ eyám) yield her pristine milk (páyaḥ) for the twin Aśvins..."
• In Rig Vedic concept, Twin Aśvins are the purified form of prāṇic energies - Iḍā (the left, cooling, lunar current) and Piṅgalā (the right, heating, solar current).
• Aśvins always precede Uṣā (the Dawn/SELF-REALISATION). The Aśvins are famously called Madhuyuvā (young lords of honey) and carry a whip that drips sweetness (Madhukaśā).

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Rig Veda 1.164.28

गौरमीमेदनु वत्सं मिषन्तं मूर्धानं हिङ्ङकृणोन्मातवा उ । सृक्वाणं घर्ममभि वावशाना मिमाति मायुं पयते पयोभिः ॥
gaur amīmed anu vatsam miṣantam mūrdhānaṃ hiṅṅ akṛṇon mātavā u | sṛkvāṇaṃ gharmam abhi vāvaśānā mimāti māyum payate payobhiḥ ||

English translation:

The cow bellowed after her blinking calf. She made the sound hiṅ against his head (for him) to bellow. Lowing toward his hot jaw, she bellows her bellow and swells her swell of milk.

My interpretation

gaur amīmed anu vatsam miṣantaṃ mūrdhānaṃ hiṅṅ akṛṇon mātavā u

DIVINE ADITI/The Cosmic Cow (Gauḥ) lows for her newborn calf (vatsam), who stands with winking/awakening eyes, AND she utters the sound Hiṅ (हिङ्) upon its very head (mūrdhānaṃ) to grant its full growth/maternal kiss."

Rishi Dirghatamas is reiterating the importance of the bija mantra Hiṅ (हिङ्) of the DIVINE ADITI, here.

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Rig Veda 1.164.29

अयं स शिङ्क्ते येन गौरभीवृता मिमाति मायुं ध्वसनावधि श्रिता । सा चित्तिभिर्नि हि चकार मर्त्यं विद्युद्भवन्ती प्रति वव्रिमौहत ॥
ayaṃ sa śiṅkte yena gaur abhīvṛtā mimāti māyuṃ dhvasanāv adhi śritā | sā cittibhir ni hi cakāra martyaṃ vidyud bhavantī prati vavrim auhata ||

English translation:

This hums—that by which the cow is enclosed. She bellows her bellow, resting upon the smoky (fire). Because she has put down (what is) mortal with the sound “chit-chit,” becoming lightning, she pushed away her covering.

My interpretation

• śiṅkte signifies a mind that is perfectly focused, tuned and disciplined. 
• Ayaṃ saḥ may indicate the awakened soul.
• The statement of the rishi Ayaṃ saḥ - This is He, brings this Rik into direct structural alignment with the ultimate Great Utterances (Mahāvākyas) of the Upanishads, such as So'ham ("I am He") and Tat Tvam Asi ("That Thou Art").
• By achieving absolute mental tuning (śiṅkte), the awakened ONE is no longer separate from the cosmos. It has become the very energetic matrix (yena gaur abhīvṛtā) that surrounds and completely holds the infinite Cosmic Mother (Aditi)
• ADITI, the divine cow, tears away enclosing garment of illusion (vavrim) of the awakened soul and communicates to that awakened soul in sudden flashes of cosmic insight (cittibhiḥ). 

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Rig Veda 1.164.30

अनच्छये तुरगातु जीवमेजद्ध्रुवं मध्य आ पस्त्यानाम् । जीवो मृतस्य चरति स्वधाभिरमर्त्यो मर्त्येना सयोनिः ॥
anac chaye turagātu jīvam ejad dhruvam madhya ā pastyānām | jīvo mṛtasya carati svadhābhir amartyo martyenā sayoniḥ ||

English translation:

Breathing, life rests (though remaining) on its headlong course, stirring (though) steadfast in the midst of the dwelling places. The living one keeps moving by the will of the dead one; the immortal one shares the same womb with the mortal one.

My interpretation

Rishi might be narrating the stage of awakened individual in this Rik.

The individual will be breathing, but remaining still, as his MIND and pranic energies got merged in the BRAHMAN and swiftly pervaded in 3 regions (Turagātu jīvám).

The awakened soul will sustain with the DIVINE nectar flowing from ADITI through Sahasrara (Svadhābhiḥ).

Thus, the awakened soul becomes the constant companion of the unborn BRAHMAN (ámartyo mártyenā sayóniḥ)

 .......... to be continued in Part.4