Leela Kaivalya Vahini

Stream of Divine
Cosmic Play

Sathya Sai Baba

Table of Contents

Leela Kaivalya Vahini

Preface

Preface for this Edition

Leela Kaivalya Vahini

Wisdom through meditation becomes authentic

Joy and peace of a spiritual life

The world is a cosmic play

Sai Speaks to a Spiritual Aspirant

Veda is the very breath of God

Veda includes all spiritual knowledge

One Veda, divided into five collections

Divisions of Veda correspond to spiritual stages

Upanishads form Vedanta, highest spirituality

Vedas bear nine names, or features

Vedic mantras are powerful aids to liberation

Agni (Fire God) is most adored in the Rig-veda

Rig-veda proclaims universal unity

Yajur-veda describes methods of sacrifices

Veda contains pure or untainted wisdom

Mantras are revealed to holy sages

The “first born” in the Vedas

Vedas are highly potent revelations

Recite Vedas with full awareness of meaning

Veda is intuitive wisdom through adherence to moral codes

Veda is the source of all moral codes

Swaaha is invocation for offering oblations to Divinity

Fire has both a material and a divine form

Deities respond to prayerful oblations in fire

One God worshipped by different names

The triple meanings of Atharva

Beneficent and maleficent aspects of God and creation

Glossary

Leela Kaivalya Vahini

SRI SATHYA SAI SADHANA TRUST

Publications Division

Prasanthi Nilayam - 515134

Anantapur District, Andhra Pradesh, India

STD: 08555 : ISD : 91-8555 Phone: 287375, Fax: 287236

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© Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam P.O. 515 134, Anantapur District, A.P. (India.)

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The copyright and the rights of translation in any language are reserved by the Publishers. No part, passage, text or photograph or Artwork of this book should be reproduced, transmitted or utilised, in original language or by translation, in any form or by any means, electronic, mechanical, photo copying, recording or by any information, storage and retrieval system except with the express and prior permission, in writing from the Convener, Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam (Andhra Pradesh) India - Pin Code 515 134, except for brief passages quoted in book review. This book can be exported from India only by the Publishers - Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam, India.

International Standard Book Number 81-7208-307-6: ISBN for this ebook edition will come later

First Enlarged Edition: July 2012

First Ebook Edition: April 2014

Published by:

The Convener,

Sri Sathya Sai Sadhana Trust,

Publications Division

Prasanthi Nilayam, Pincode 515 134, India

STD: 08555 ISD: 91-8555 Phone: 287375 Fax: 287236

Preface

TThe Vedas originated from the breath of God, and each syllable is sacred. Each word is a mantra. It exhorts all men to pursue the same holy desire. All hearts must be charged with the same good urge; all thoughts must be directed by noble motives toward holy ends. All men must tread the one path of truth, for all are manifestations of the One.

The world is enchanting because it is tantalising in appearance, although it is fundamentally untrue. It is a phenomenon that is fading out. When this truth is realised, one becomes aware of the Cosmic Sport of God and the Eternal Universal Being.

Leela Kaivalya Vahini (originally published in the periodical Sanathana Sarathi) is a cool, crystal-clear stream that flowed from the Divine pen of Bhagavan Sri Sathya Sai Baba to dissolve all obstacles like doubts and dogmas, purposeless arguments, and flimsy fancies of the spiritual aspirant.

We consider it to be but yet another sign of His benign grace that these periodicals could be given a book form and placed at the Lotus Feet on the auspicious occasion of His 65th Birthday, which eventually falls on the 50th year of proclamation of Avatarhood.

May this Vahini lead all seekers in the path of spiritual progress and fill us all with absolute bliss (ananda).

N. Kasturi

Editor, Sanathana Sarathi

Preface for this Edition

This edition of Leela Kaivalya Vahini improves on the previous edition in several ways. Some grammatical errors and typos have been corrected, and several sentences have been rewritten to smooth and clarify the presentation —of course, without disturbing the original meaning. Some long paragraphs have been split in two where it made sense and provided easier reading.

Sanskrit words have been replaced by their English equivalents, to make Leela Kaivalya Vahini more accessible to readers who do not know Sanskrit. However, most of the Sanskrit words have been retained (in parentheses, following their English replacements). Many Sanskrit words have no exact English equivalent, and retaining the Sanskrit keeps the edition accurate.

Some Sanskrit compounds have been hyphenated between their constituent words to aid those who like to analyze the meanings of the individual words.

Several Sanskrit words have made their way into the English language and can be found in most dictionaries —e.g. dharma, guru, yoga, and moksha. These words have generally been used without translation, although their meanings appear in the glossary at the end of the book.

Besides definitions of Sanskrit words used in Leela Kaivalya Vahini, the Glossary contains descriptions of the people, places, and literature mentioned in the text.

Finally, this ebook edition allows you, the reader, to choose the point size and perhaps the font. Moreover, you can click on most place names, people, and Sanskrit words, which takes you directly to the glossary explanation; your ebook reader should have a back button to help you return to where you were reading..

With these changes, we hope that the revised Leela Kaivalya Vahini will be of great benefit to earnest seekers in the spiritual realm.

Convenor

Sri Sathya Sai Books and Publications Trust

Leela Kaivalya Vahini

Stream of Divine Cosmic Play

Spiritual exercises like worship, singing hymns of adoration, and meditation are prompted by devotion to higher powers. Controversy about their efficacy should not be indulged in by those who are unaware of the depths and heights to which they can lead. These depths and heights can be gained and judged only through actual practice. The proof lies only in one’s personal experience.

The longing for the supersensory spiritual life is aroused in the seeker either by a quest for fundamental principles or by the feeling of a need for lasting joy. Mere longing will not grant success. Spiritual exercise has to be undertaken. It is important also to examine oneself and assess in detail one’s aspirations and attitudes before embarking on the process.

Wisdom through meditation becomes authentic

Contemporary religions, which profess to guide seekers in this task, don’t infuse confidence in youth. The youth feel that some of these religions have been shaped by conditions of the era in which they emerged. Many have become outdated. Some are specifically linked to regions or states. Some have been imposed and moulded by foreign people. And some strike them as indecent and injurious. Young aspirants for higher life feel they will be ridiculed if they practise these religions. So, instead, they indulge in incessant talk and the turning over of pages of thousands of books! They stay away even from the first step of spiritual discipline as prescribed in any of the many religions. Such are the critics and controversialists who relish the confusion they create.

Far more valuable than the scholarship gathered from a million books is the grain of wisdom gained through a session of meditation. That flash of wisdom (jnana), however slight, is a precious acquisition. It is the product of personal spiritual exercise (sadhana) and indisputable authentic experience. As one cultivates and develops this grain of wisdom, controversy and criticism will cease. All arguments will be only with one’s lower self, until the truth stands revealed. Self-confidence is essential for a person to enter on this path of spiritual practice.

Joy and peace of a spiritual life

A word to those who are overwhelmed by the burden of worldly responsibilites and anxieties and to those who find themselves unable to pray to the Highest, either because they have condemned themselves as undeserving or because they have no faith in the Highest. Enormous is the number of those who live their days in joy. You too were joyful and are so now. But everyone is destined to disappear one day, as generations have already done. Therefore, everyone must desire and adopt every means to attain not only joy but, what is far more valuable, peace of mind and an ideal exemplary life.

Born as a human being, one should not disown the unique nature of humans. One should not forget even for a moment the genuine characteristics of humans. One should never degrade oneself to the level of beasts —or a level that is far worse and despicable, that of demonic beings (asuras). One must firmly resolve not to allow themself to fall into these depths. Only the spiritual path can arouse and sustain that resolution, that alone can awaken and strengthen such yearning.

It is necessary to emphasise that, in order to successfully confront the problems that arise in one’s daily living, one has to possess intelligence and skill, in addition to the qualities of justice, virtue, and spiritual excellence. Both intelligence and skill are essential for progress, as essential as two wings for a bird or two wheels for a cart. The importance of the higher path that leads to the Highest can be realised only by experiencing and understanding the world.

The world is a cosmic play

The world is enchanting, because it is a tantalising appearance, though it is fundamentally untrue. It is a phenomenon that is fading out. When this truth is realised, one becomes aware of the cosmic sport of God and the eternal universal Being.

This state of consciousness cannot be won through the piling of wealth or worldly power or the acquisition of knowledge and skill. It can be won through the purification of one’s consciousness in all its facets and the earnestness with which the search is pursued.

During that search, there naturally arise various obstacles, like doubts and dogmas, purposeless arguments, and flimsy fancies. From the coming New Year Festival Day (Yugadi), this series, under the name “Divine Cosmic Play’ (Leela Kaivalya Vahini)” will dissolve all such obstacles and fill you with spiritual bliss (ananda). It will lead you to the path of spiritual progress. Meanwhile, await the message.

Sai Speaks to a Spiritual Aspirant

Veda is the very breath of God

Spiritual aspirant: All those who are loyal to Bharathiya (Indian) culture accept the Vedas as authoritative sources for every aspect of life. They assert that the Vedas are the roots of their faith. What exactly does Veda mean? Why has the Veda acquired such importance?

Sai: My dear fellow! You were born in India, that is, Bharath, and you parade yourself as a Bharathiya, but you aren’t aware of what Veda means! Well. Veda is the name for a mass of divine knowledge. Veda teaches the truth that cannot be revised or reversed by the passage of time through the three stages —past, present, and future. The Veda ensures welfare and happiness for the three worlds. It confers peace and security on human society. The Veda is the collation of words that are truth, that were visualised by sages who had attained the capacity to receive them into their enlightened awareness. In reality, the Word is the very breath of God, the Supreme Person. The unique importance of the Veda rests on this fact.

Veda includes all spiritual knowledge

Spiritual aspirant: But in the field of worldly life, on the daily, material stage, what light can one expect from the Vedas?

Sai: Every being that lives in the world strives to possess what it desires and avoid what it dislikes. Know that the Veda instructs how to succeed in both these endeavours. That is to say, it lays down what has to be done and what should not be done. When these prescriptions and prohibitions are followed, one can earn the good and avoid the evil. Veda is concerned with both the material and the spiritual, both this world and the beyond. If the truth must be told, all life is Veda-filled. One cannot but observe its injunctions.

Veda is derived from vid, which means “to know”. So Veda means and includes all spiritual knowledge (jnana). People are distinguished from other animals by the spiritual wisdom (jnana) with which they are endowed. Devoid of spiritual wisdom, they are only beasts.

One Veda, divided into five collections

Spiritual aspirant: They say that the Vedas are numberless, without end (an-antha). Are they all full repositories of spiritual wisdom (jnana)?

Sai: “The Vedas are infinite (anantho vai Vedaah).” But note that, in the beginning, there was just one Veda. Later, it was dealt with as three and subsequently as four.

Spiritual aspirant: Why was the one divided into many? What special need was met thereby?

Sai: Since the Veda was vast and limitless, it was difficult for ordinary men to study it. Moreover, it would take endless time to complete the study. So, those who wished to learn were overwhelmed by fear, and very few showed earnestness to study the Veda. Something had to be done to bring the study within reach of those who sought to learn. Therefore, the hymns of praise in the Veda were separated from the rest and grouped under the titles Rik-samhitha and Yajus-samhitha. The verses capable of musical rendering (saama verses) were collected under the title Sama-samhitha, and the mantras (formulae and spells) were grouped under Atharva-samhitha (fourth collection).

Spiritual aspirant: Who grouped them into these collections?

Sai: It was Vyasa, who was a partial manifestation of Narayana (God, Vishnu) Himself and son of Sage Paraasara. He had mastered the scriptures and spiritual treatises. He himself was a great sage. He was a skillful coordinator. In order to promote the welfare of mankind, he compiled the Veda into four parts and facilitated righteous living by all. He divided the Veda into four and prepared five collections (samhithas).

Divisions of Veda correspond to spiritual stages

Spiritual aspirant: The four Vedas are the four collections, as you just explained. How did the extra one arise? What purpose does it serve?

Sai: The Yajus-samhitha has separated itself into two, the Krishna Yajur-veda collection and the Sukla Yajur-veda collection. So the total became five. The process didn’t stop there. Each collection developed three separate complementary components. These scriptural texts emerged in order to enlighten people in different states of awareness and different levels of consciousness. The purpose was to enable everyone to benefit by the guidance and thus to cross the sea of suffering. Therefore, there is no trace of conflict in any of these texts.

Spiritual aspirant: What are those three elaborations, those three subsidiary texts, called?

Sai: Brahmanas, Aranyakas, and Upanishads.

Spiritual aspirant: What are the Brahmanas?

Sai: They are explanatory texts that deal with ritual formulae (mantras). They describe clearly the sacrificial rites and ceremonies that have to be observed while performing them. There are many such texts, for example, Aithareya Brahmana, Taithiriya Brahmana, Sathapatha Brahmana, and Gopatha Brahmana.

Spiritual aspirant: And, what are Aranyakas?

Sai: Aranya means “forest”. Thus, these texts, in verse and prose, are to be perused and meditated upon silently in lonely hermitages. They are intended mainly for the guidance of those who, after passing through the stages of spiritual studies (brahma-charya) and family life (grihastha), assume life as recluses in forests (vanaprastha). They deal with the duties and responsibilities of the final stage of active life, the stage preliminary to the totally spiritual stage (Brahma-kanda)

Spiritual aspirant: Swami! I have heard the term Brahma-kanda used for some texts. What does it relate to?

Sai: Those texts are concerned with sacrificial rites as well as rules of right conduct. They deal with the special features of ceremonial rituals and special elaborations of moral codes.

Upanishads form Vedanta, highest spirituality

Spiritual aspirant: And, Swami, what are Upanishads?

Sai: They can be mastered only by intelligent discrimination (viveka). They deserve to be so mastered. Four goals are laid down for humans in the scriptures: righteousness (dharma), prosperity (artha), moral desire (kama), and liberation (moksha). Learning (vidya) can be classified under two heads: The lower and the higher. While the four Vedas, the earlier portion of ancient scriptures, deal with the first three, lower, goals, the later portion of the ancient scriptures, the Upanishads, deal with the last, the higher, goal.

Spiritual aspirant: But how did the word Vedanta (meaning the doctrine of the identity of Brahman and the Atma) arise?

Sai: These Upanishads themselves form the Vedanta. Memorising the Vedas is of no avail; Vedanta has to be understood and assimilated. Knowledge can never reach consummation until Vedanta is mastered

Vedas bear nine names, or features

Spiritual aspirant: Swami! Why are the Vedas often referred to as that which was heard (sruthi)?

Sai: The Vedas are denoted by nine names, and Sruthi is only one of the nine.

Spiritual aspirant: What are the nine names?

Sai: Sruthi, Anusrava, Thrayee, Aamnaya, Namamnaya, Chandas, Swadhyaya, Aagama, Nigamaagama.

Spiritual aspirant: Each of these names must indicate some distinct feature. I would like to know how they arose and what those features are. Please instruct me.

Sai: Of course, those names have inner meanings. sruthi means “That which was heard”. The guru chants the Vedic hymn, and the pupil listens with one-pointed attention and reproduces it with the same voice modulations. This process is repeated until the pupil masters the hymn. Hence, the name sruthi is relevant.

The name Anusrava means the same, “That which was heard serially.”

Now, the word Thrayee. It means “the Three”. In the beginning there were only three collations in the Vedic scriptures —the Rig, Yajur, and Sama-vedas. These three alone were considered important. So this word was used, and it has stayed.

The word “aamnaya” is derived from the root “mnaa” which means “learn”. Since the Vedas had to be learned continuously and in a steadfast manner, they were collectively known as Aamnaya and also as Namamnaya.

“Chandas” means a poetic metre, which can be set to music, as in Sama-veda. So the Vedas themselves were indicated by that name.

The name Swadhyaya was applied to the Vedas because they were handed down from father to son and generation to generation by the process of teaching and learning (swadhyaya).

Aagama means “that which has come, originated”. “Nigamaagama” is an elaboration of the same word. The Vedas originated from the breath of God, and each syllable is sacred. Each word is a mantra. The Vedas are all mantras.

Vedic mantras are powerful aids to liberation

Spiritual aspirant: mantra? What does that mean?

Sai: Mantra is the exposition of the goal that is set. That is to say, mantra is that which prompts and promotes probing through the mind (manana). The syllable “man” indicates the process of probing, and the syllable “thra” means “the capacity to take across, to liberate, to save”. In short, mantra is that which saves when the mind dwells upon it.

While rites and ritual sacrifices are performed, people have to remind themselves constantly of their nature and significance. To achieve this end, they have to repeat certain formulae, called mantras. But, today, those who perform the rites either recite the mantras mechanically or allow them to roll on the tongue. They pay no attention to the meaning of the mantra. When mantras are uttered as rigmarole, they yield no fruit! People can reap the full reward only when they recite the mantras with knowledge of the meaning and significance. Each Veda has many branches, and the total direction and purpose of each branch has also to be known by the Vedic scholar.

Spiritual aspirant: What are branches (saakhas)?

Sai: Saakha means “limb” a text that arises out of the main Veda. A tree has branches, and each branch has twigs and bunches of leaves. When all these are conceived together, the tree emerges. Each Veda has a large number of main branches and subsidiary branches. Not all have come to light. Only a few have been identified and studied. The number of branches lost from memory and practice adds up to thousands and even lakhs (hundred thousands). Even their names have disappeared, and no one can recall them. This is why the scriptures declare, “The Vedas are endless (Anantho Vai Vedaah).” As a result, each of the great saints and sages took up for study and practice only a few branches from one Veda or other.

Agni (Fire God) is most adored in the Rig-veda

Spiritual aspirant: What is the Rig-veda? How was that name applied to it?

Sai: Rig-veda is the collection of mantras or hymns in praise of Gods. The term Rig-veda can also apply to the Gods who are praised.

Spiritual aspirant: Which God is most adored and glorified in this Veda?

Sai: Many Gods are praised in it. The Rig-veda deals with thirty-three of them as important.

Spiritual aspirant: Do these Gods have specially distinct forms, or are they of the human form?

Sai: They have forms akin to the human.

Spiritual aspirant: Please instruct me on their form (swarupa) —at least, about one or two of them.

Sai: Surya, the Sun God, has “rays” as His arms. The flames of Agni, the Fire God, are His tongues. This is how they are pictured.

Agni, the Fire God, is born when hardwood (arani) is churned. Agni has parents, but as soon as He is born, He eats up His father and mother, that is to say, the pieces of wood whose friction produced the spark. Agni is described as having ten maids. They are the ten fingers that hold the hardwood and operate it.

Since Agni is born every time the stick of hardwood is ritually operated, He is called the Multiborn. The column of smoke (dhuma) indicates His presence; it is His flag (kethu), so to say. Therefore, He has another name by which He is invited: Dhuma Kethu.

Agni is also named Yajna-Sarathi (the charioteer for the sacrifice), for He brings to the place of sacrifice, in a chariot, the Gods to whom offerings are made in the ceremonial flames. He conveys the offerings to the Gods to whom they are dedicated. In every sacrificial rite (yajna), Agni is the most important participant. So, He is praised as officiating in all four roles: priest, reciter of prayers, performer of rites, and Brahma (supervisor of ritual).

Agni is the closest friend of humanity, for without fire a person can scarcly hold on to life. The principle of fire is at the basis of human activity —both inside the body and outside. So, Agni is addressed as Master of the home (Grihapathi). Agni has no preferences and no prejudices. Agni treats all living beings, all races and castes equally, with no distinction. Therefore, He is addressed as Equal Friend (Samamithra).

Rig-veda proclaims universal unity

Spiritual aspirant: What is the main lesson taught by the Rig-veda?

Sai: The Rig-veda teaches unity. It exhorts all people to pursue the same holy desires. All hearts must be charged with the same good urge; all thoughts must be directed by good motives toward good ends. All must tread the one Path of Truth, for all are but manifestations of the One. Today, people believe that the lesson of the unity of mankind is quite new and that the idea of progressing toward it is very praiseworthy. But the concept of human unity is not at all new. In Rig-vedic times, the concept was proclaimed much more clearly and emphatically than now. It is the preeminent ideal of the Rig-veda.

All are parts of God, His power, His energy. The Atma that is the Reality in everyone is, in truth, the One manifesting as the many. The Veda demands that difference and distinction should not be imposed. This universal inclusive outlook is absent among men today. People have multiplied differences and conflicts, and their lives have become narrow and restricted. In the ancient past, the Rig-veda pulled down restrictive barriers and narrow feelings and proclaimed unity.

Yajur-veda describes methods of sacrifices

Spiritual aspirant: What is the Yajur-veda? Why is it known by that name?

Sai: The name is derived from the root “yaj”. It has a large number of derivatives, each with a particular meaning. But the meanings most current are “worship of God” and “charity, granting gifts”. The Yajur-veda describes the modes and methods of performing sacrifices and rites (yajnas and yagas) to propitiate the Gods. Adhwara also means “a sacrifice”, so the Yajur-veda is sometimes referred to as Adhwara Veda.

Spiritual aspirant: What lesson does the Yajur-veda convey?

Sai: The Yajur-veda has two recensions (editorial revisions), one centering around the tradition of Sun (Aditya) and the other around the tradition of Brahma. The latter is called Krishna (Dark) Yajur-veda; the former, Sukla (White) Yajur-veda. The Krishna Yajur-veda is widely current in South India, while the Sukla Yajur-veda prevails in North India. The Krishna recension is closer to the hymns of the Rig-veda collection. The mantras or formulae contained in it are used in the worship of Gods and while placing offerings to the Gods in the sacrificial fire.

The Krishna Yajur-veda contains eighty-six branches (saakhas), each with its special explanatory texts. But they have mostly disappeared from memory for want of people to study and practise them. Only four have survived. Eighty-two have been drowned in the whirlpool of time.

Sukla Yajur-veda had seventeen noteworthy branches, but they too have succumbed to the ravages of time. Only two of them are now available. When we consider how momentous and meaningful these two are, one has to conclude that the unique value of this Veda is well-nigh indescribable.

No one can fulfil the task of estimating the glory and grandeur of the Vedas. The Vedas are unreachable by means of either language or imagination —”that from which words recoil, inaccessible even to the mind (yatho vaacho nivarthanthe, apraapya manasaa sah).” Know that this is the truth and exult that you could know that this is the truth and exult that you could know it thus. Those who have become aware of this are really blessed; diving into the depth, they have gained the precious gem; they have won the goal of life, the purusha-artha.

Veda contains pure or untainted wisdom

Spiritual aspirant: Swami! You said the Veda is known by nine other names. Does it have more?

Sai: Ah! Can it be designated by only nine? It has many more names. For example, it is known as Prusni, also as Prathamaja. The names reveal the various facets of the Veda, the context and character of the teachings.

Spiritual aspirant: Prusni? What does it mean?

Sai: The Almighty (Parameswara) is Prusnigarbha (He who contains all clarity and wisdom). Prusni connotes purity, clarity, and sanctity. So the word indicates that the Almighty has intelligence that is devoid of taint of any kind. The Veda is the concretisation in words of that wisdom. Sages who possess purified consciousness and clarified intellect win the grace of the all-pervasive Brahman (Cosmic Self). Brahman prompts them and blesses them to visualise the hymns and sacred formulae (mantras). While adoring the Almighty, they became aware of the truth, they too recognised and described Brahman as Prusnigarbha.

The sages who visualised the mantras were not bound by the consequent coils of works (karma); they merge in Brahman and emerge from Brahman when the cycle of manifestation starts again. So, they are hailed as unborn. The Veda acclaims them thus. Their very nature is immaculate purity. Therefore, they too are called Prusni. They yearned so agonisingly for grace that, in the state of superconsciousness (samadhi), Brahman manifested out of self-will and awarded them the vision of Brahma Yajna.

Mantras are revealed to holy sages

Spiritual aspirant: What is Brahma Yajna?

Sai: Brahma Yajna is intense study and observance of the Veda (i.e. swadhyaya). The sages who are “unborn” and therefore authorised by Brahman to transmit the truth formulated (according to the vision they earned) sacrificial rites designed to promote peace and prosperity in the world. The Vedas acknowledge as sages only those who treasure in their hearts awareness of mantras, of the supreme truth, and of the meaning and significance of Brahman (the Cosmic Self) and dharma (the laws of social harmony and individual rights and duties). The ritual sacrifices authorised and accepted by such sages are called yajnas.

Yearning for truth is asceticism (tapas). Since Brahman is won through asceticism, Brahman is referred to as “attained by asceticism” (thapoja). Brahman’s response to the ascetism is described as the Word of God (Deva-vaak) and the Voice of God (Deva-vaani).

Thapoja literally means “born of ascetism”, but this does not imply that the Cosmic Self (Brahman) was non-existent until ascetism brought It forth! Brahman is ever-existent; It has no beginning; time does not affect It. “Born of ascetism” means that “It revealed Itself to the person who underwent the ascetism.” It ever IS; It has willed to be so. It projected Itself as the Word (Vaak).

The Word is the mantra of the Veda. So, the Almighty is described in the Veda as the Designer of Mantra and the Creator of Rishis, besides the names that occur at some place or other, like Self-emergent, born of ascetism, etc.

I mentioned the name Prusnigarbha. That is a very meaningful name for the Almighty. It signifies food, water, immortalising nectar, and the wisdom of the Veda. Since the Almighty Brahman has all these in Him, in the womb (garbha), so to say, He is named Prusnigarbha. Brahman is thus declaring His own Reality as the form of Veda.

The “first born” in the Vedas

Spiritual aspirant: Swami!  You also mentioned the name Prathamaja. What does it mean?

Sai: The Three (Thrayee), that is to say, the Veda, is extolled as “primal-born (Prathamaja)” in the Veda. The statement “Study the Three (Upasthaaya Prathamajaam)” reveals the belief that higher learning could be attained by the revered study of the Primal-born. Unless one studies the sacred Word of the Veda (Veda-vaak) with humility, one cannot master knowledge of Brahman. This requires not the verbal recitation of the Veda but constant “service”, conscious worship of the Veda with full awareness of what the word means and commands. This has been made plain in that statement.

Spiritual aspirant: Swami, in which Veda does the name Prathamaja occur?

Sai: In the Rig-veda. Understand that Prathamaja and another similar expression, Purvaja (primeval), indicate the impossibility of discovering when the Veda was first revealed. It is beginningless. It is for this reason that Sage Valmiki has praised this word, as the first imperceptible mysterious word. The first concretisation of the Cosmic Will was the person with the cosmic womb (Hiranyagarbha), who is called primal-born (Prathamaja). Knowledge of the Impersonal and its projection as Personal (Brahma-vidya) is also Primal Awareness, according to the Veda. Both Brahman and the cosmic wombed Hiranyagarbha are sometimes referred to as Primal-born (Prathamaja).

Spiritual aspirant: Of these two —Supreme Brahman (Parabrahman) and the cosmic womb Hiranyagarbha— which is really the first (prathama)?

Sai: Supreme Brahman is the very first. It always is and has been. Hiranyagarbha was born from It, and the Veda also emanated from it. The appellation “First-born (Prathamaja) is very apt for the Vedas. Since the sages heard and pronounced the Veda, it is also named “Related to the Sages (Aarsha)”.

Veda is the source of dharma, or moral life, righteous behaviour. Those who observe the norms relating to duties and taboos as laid down in the Veda and as interpreted by the Mimamsa rule deserve the name “dharma-adherents”. Those who interpret them according to their own desires are anti-dharma-adherents.

Vedas are highly potent revelations

Spiritual aspirant: Aarsha? What does that mean?

Sai: Veda is itself called Rishi (Sage), and since it is revealed by the seers, it is also called “Aarsha”. The Vedas are the expression of the highly spiritualised vision of sages. The Vedic mantras are the precious treasure garnered by sages for liberating people. Thus sayeth the Rig-veda.

The Brahman concept of the Vedas is also denoted by a word that has sa as the end syllable. For this reason, Veda means wealth (dhana), wisdom (jnana), and the highest potence (param-aiswarya). The wealth indicated here is distinct from worldly gains and possessions. It is the means by which the supreme goal can be attained. In other words, the wealth acquired through the grace of Mother Veda (Veda-matha) is the most potent wisdom itself. For this reason, the Vedic sages prayed thus:

God! You are the very embodiment of the Veda. Fill me, not with the burden of cattle and children but with the wisdom that is the source of the highest potence (param-aiswarya). I shall be fully content with that wealth (dhana). And since such wealth is capable of being utilised for your service, you too will be glad when I have it.

Recite Vedas with full awareness of meaning

Spiritual aspirant: Swami! Today, we don’t find feelings that produce such prayers anywhere among men. People repeat these Vedic prayers as gramophone records do, without any knowledge of their meanings, out of sheer habit. Don’t they? Do they get the wisdom that is the most precious treasure of God?

Sai: My dear fellow! You yourself said now that they recite the Veda as gramophone records do, didn’t you? So they gain as much wisdom and power as those records get —how could they acquire the treasure of full potence? Planting a branch that has been severed, can one claim that a tree is growing there? Those who recite the Vedas with the awareness of their meaning, experiencing at the same time the feelings embedded in the hymns —they alone can earn the grace of Brahman, the knowledge of Brahman (Brahma-vidya), the highest wisdom, the supreme treasure.

Veda is intuitive wisdom through adherence to moral codes

Spiritual aspirant: Swami! Generally speaking, everyone craves wealth. But what form of wealth is to be craved? What form is approved by the Veda? What has the Veda said about this? Instruct me.

Sai: “Veda is the highest treasure (Vedam paramaiswaryam)” “That which gives instruction is known as Veda (Vedayathithi Vedah).” “Get instructed by that Veda (Sah Vedasthwam).”

Wealth (dhana) is desired and sought out as a means for prosperity and progress. So, God is also known as Wealth (Artha). The Veda announces that intuitive wisdom (jnana) constitutes the riches (dhana), the means by which the Almighty is attained; this alone deserves the name “Vedas” or Vedic truth. Vedic scripture asserts that such wealth alone can confer the joy of satisfaction to both the worshiper and worshiped. The Rig-veda extols this form of wealth and refers to it as Sruthyam, for it is the type described and recommended in the Vedic scripture (sruthi). The Veda approves as Vedic only the wealth that is earned through adherence to the moral codes laid down clearly for human guidance.

Spiritual aspirant: Sruthyam? What does that mean, Swami?

Veda is the source of all moral codes

Sai: A prosperous person (srimantha) is one who is happily endowed with children and grandchilden and who is successful in worldly ambitions beyond even surprising heights. But moral excellence is a more valuable possession. This wealth is the concrete result of Vedic injunctions. It is called dharma or righteous action.

The Ramayana extols Rama as dharma personified (Vigrahavan Dharma). “Dharma sustains all beings (sarva-bhuthaanaam dharanaath, dharmah).” Dharma is the support (dharana) for all beings. Hence, Veda is named dharma. The Almighty is that support and sustenance; the most effective mode of worship is the offering of dharma. So, the Almighty Itself is identified with the word dharma. That name is therefore meaningful.

The entire cosmos projected by the Almighty is established on dharma (dharmo viswasya jagathah prathistaa).

Dharma, imbued with profound sanctity, is being interpreted by people in accordance with their whims and fancies, their selfish interests. Hence, it has been severely distorted. The words Veda and God (Deva) take on new meanings and implications. The process can be clearly recognised in Vedic literature.

Itself It Knows All (swayam sarvam vetthi-ithi Vedah).

This statement reveals that Veda is the omniscient Brahman Itself. Vedic scripture is Its embodiment.

Swaaha is invocation for offering oblations to Divinity

Spiritual aspirant: Swami! In the mantras in the Vedas,  the word swaaha occurs frequently. What does it mean?

Sai: Good! That word is generally taken to indicate only an expression used while offering oblations in ceremonially-lit fire. People imagine that it is not a Vedic word. They argue that it is a technical expression applicable to rituals only.

But a deity named Swaaha Devi is invoked by that word. Since the word is full of potency, it is revered as the manifestation of the Deity presiding over speech. And it also connotes “the offering of sacramental food to the Gods.” So the word has two meanings.

When sacramental food or other offerings are made to Divinity under its various forms and in Its various names, this word, swaaha, is used. However, when one invokes one’s ancestors and invites them to accept ritual offerings, the expression used is swadha, not swaaha.

The rites prescribed as unavoidable for daily life, as well as those that are laid down as optional for the observance of certain holy days, all have to begin with swaaha pronounced along with the sips of sanctified water. Generally speaking, there are no ritual offerings in the sacred fire without the accompaniment of the mantras swaaha or swadha.

Spiritual aspirant: What benefit accrues when these two mantras —swaaha and swadha— are additionally pronounced at the end of Vedic mantras?

Sai: When offerings are given while swaaha or swadha is uttered, the Gods or ancestors to whom they are directed will be pleased. Moreover, when those who are well versed in Vedic practices perform the worship of fire in order to offer oblations and do not utter the prescribed swaaha, the offerings cannot reach the Gods. The words swaaha and swadha invoke the respective deities. They are mantras, which awake and alert the Divine. The Rig-veda declares,

Swaaha is the foundation of this hymn of praise (Swaaha sthomasya varchasaa).

Swaaha has two meanings: (1) the offering made with the utterance of that mantra, and (2) the Vedic statement that conveys praise or glorification. Whether one of the meanings is preferred or both are adopted, the Gods are pleased and confer progress on the person who pronounces the mantras (swaaha or swadha).

Spiritual aspirant: Confer progress on the adorer! What does that mean?

Sai: As a consequence of the praise conveyed through words bearing the impress of the Vedas, the person is blessed with various progressive qualities and opportunities to achieve excellence.

Spiritual aspirant: I would like to know some examples where the mantra “swaaha” is used in the Vedas to convey its traditional meaning.

Sai: These are some examples:

Kesavaaya swaaha (for Vishnu).

Praanaaya swaaha (for the vital energy).

Indraaya swaaha. (for Indra).

Here, the meaning of the mantra is: “May it be swaahutham. May it be suhurtham. (Swaahutham asthu, suhrutham asthu.)”.

Spiritual aspirant: What do those two words swaahutham and suhurtham mean?

Sai: They mean, “May the offering made be well burnt,” that is to say, well digested.

Fire has both a material and a divine form

Spiritual aspirant: Swami! That raises a doubt in me. Whatever is dropped into fire gets burnt totally, even when no mantra is uttered by us. This is the general experience. So, what special process takes place when swaaha is uttered?

Sai: “Swaahutham” doesn’t indicate the mere burning out or the total consumption of the offering placed in the fire. From the worldly point of view, only this much is observed. But the Vedas (Sruthi) concede that fire has a divine form and function besides the commonly known material form and function. The Divine Forms (Gods) are beyond the reach of the senses. So the Vedas recommend that the Gods be worshiped through rites and rituals. And, Agni, the deity Fire, has in It the source and sustenance of the Gods.  Agni is the Divine Principle (Agnir  vai deva yonih). He who offers oblations to the Gods through Agni becomes blessed with divine qualities. Only those who are able to understand this fact can achieve that principle.

The person who enjoys (bhoktha) and the object that provides joy (bhogya) —these two compose the world (jagath). When these two become one, they mix and are then known as the offering, that is to say, the enjoyer. This is the natural conclusion. It does not stand to reason that the One be known as the object to be enjoyed. Well then, who is the enjoyer? It is Agni, the Fire, who accepts the oblation.

The very first divine entity is Aditya (Sun). Its spiritual counterpart is the vital warmth in living beings, the fire of breath (prana-agni). Agni has in it clarified butter (ghee) and soma (the juice of the soma plant). The oblations placed in fire are called aahithaya, meaning “deposited, or placed”. The Gods prefer to be beyond the range of sight, so the oblations are also referred to as aahuthis.

Deities respond to prayerful oblations in fire

Spiritual aspirant: When Agni is within the range of sight, what is its name?

Sai: Then, it is named Agri. Agri means first. It was created earliest. Hence the name. When it is beyond the range of sight (paroksha), it is called Agni.

Spiritual aspirant: What does aahuthi mean?

Sai: Oblations offered in the fire, lit and fed as prescribed. The word denotes that God is invited (aahvaana) to accept the oblations. This is the special meaning conveyed by the word. The exclamation uttered at the end of the sacrifice (vashatkaara) only complements the effect of the swaaha mantra. The Gods receive only offerings for which they have been invited (aahuthis).

Swaaha is a name applied to Saraswathi, the deity of the word (Vaak Devi), the Deity of the Vedic word. Since the word expresses the Atma, the name is also swaaha. The Devi Bhagavatham declares that the Supreme Deity is both Gayatri and Swaaha. The Lalitha Sahasranama (the 1008 names of Lalitha, the Supreme Deity) declares Swaaha and Swadha to be Her Names. Swaaha also means “the close”, “the going under”, “the end”.

One God worshipped by different names

Spiritual aspirant: Which Veda is named Atharva? Is it also known by many other names?

Sai: Yes. That Veda has various popular names —Brahma Veda, Angiro Veda, Atharvangiro Veda, Bhaishajya Veda. Kalidasa has praised sage Vasishta as the Treasure Chest of Atharva knowledge. As a result of his earning such high renown, Vasishta was installed as Royal Preceptor and could claim mastery over all four Vedas (Rig, Yajur, Sama, and Atharva) and the authority to supervise ritual sacrifices and perform scriptural rites and ceremonies.

Spiritual aspirant: Swami! Do the mantras contained in the Atharva-veda have any special names?

Sai: They are celebrated as siddha mantras, that is to say, mantras that guarantee the promised effects. The presiding deity of the Gayatri Mantra, known as Gayatri Devi, is adored as having the Rig, Yajur, and Sama vedas as feet, the Mimamsa Sastra (Science of Interpretation and Inquiry) as the passive, steady aspect, and the Atharva-veda as activity.

Spiritual aspirant: This is rather complicated for me. Is there no other way to explain the importance of this Veda, perhaps by some worldly metaphor that is more easily comprehended?

Sai: Well. Listen. The Atharva-veda is a huge tree; the Rig, Yajur, and Sama-vedas are the trunk and branches, and the codes of law (Smrithis) and Puranas are the leaves. One Sun (Aditya) is worshiped in the Yajur-veda as Yaju, in the Sama-veda as Sama, in the Rig-veda as Oordhwa, and in the Atharva-veda as Yaathu.

The triple meanings of Atharva

Spiritual aspirant: What does Atharva mean?

Sai: It means a steady, unmoved person, who is of stable nature. Atharva is also widely identified in the Veda as the superconsciousness that activates the vital airs (Prana-atma) and also as ruler of the breath (Prana-pati). Atharva is also called the ruler of all beings born (Prajapathi). This Prajapathi is credited with the achievement of first churning sparks of fire and making fire manifest.

Each of the other Vedas is at some time or other recognised as the first, but the Atharva is always called the last.

Beneficent and maleficent aspects of God and creation

Spiritual aspirant: How many forms are ascribed to the Supreme God (Parameswara) in this Veda?

Sai: It is said that God is described as having two distinguishable forms: the serene and the terrible (Yaatho Rudrassivaathanoraghora paapa naasi-nee).

Spiritual aspirant: I crave illustration by examples.

Sai: The Narasimha (man-lion) form of God that emerged from the pillar was mild and serene, beautiful and beneficent for Prahlada, the staunch devotee. At the same time, the form was terrible for Hiranyakasipu, the father, who hated God to the utmost. Even nature, the concretisation of the will power of God, has these two mild and the fearful aspects. And water, an essential ingredient for susaining life in beings, is vital and health-giving as well as fatal and death-dealing.

Spiritual aspirant: Pardon me for asking again for some examples.

Sai: All living beings exist because of food. According to the scriptures, food is of three kinds: sathwic (promoting peace and harmony), rajasic (promoting passions and emotions, activities and adventures), and thamasic (promoting sloth and dullness). If one chooses food with discrimination and control and limits its intake, food will be health-giving medicine. On the other hand, if food is consumed indiscriminately and beyond limit, it produces illness and causes grief and pain. It assumes a fearful role.

This fact is made clear in the Vedas by the probe into the word “anna (food)”. The word anna has ad as its root, which means “eating”. That which is eaten by living beings and at the same time eats the person who eats it, that food is both beneficent and maleficent.

The sages (rishis) Atharvan and Angiras, who visualised the mantras of this Veda, recognised this twin nature of both God and creation. The mantras appear mild or terrible in accordance with the credentials of the experiencer. But in total effect, and in a deeper sense, these mantras are intended to reveal the Atma and to promote the peace and prosperity of humanity.

Glossary

This glossary contains many Sanskrit words, people, places, and literature that Sathya Sai Baba uses in His discourses, especially discourses appearing in this volume. The glossary attempts to provide comprehensive meanings and detailed explanations of the more important Sanskrit words, for the benefit of lay readers who are interested in Hindu religion and philosophy.

In an electronic version of this volume (e.g. an e-book for the Ipad, Kindle, or Nook), you can click on most names, places, people, and Sanskrit words within the text in order to immediately access the word in this glossary. Your device will also have an arrow or other link to press to get back to the text.

Aagama. That which has come or originated. The primeval source of knowledge. A name for Vedas.

aahithaya. Deposited, placed, as offerings in a sacrificial fire.

aahuthi. Oblations offered in the sacrificial fire.

aahvaana. Invitation, invocation, welcoming.

Aamnaya. Sacred tradition handed down by repetition. A name for the Vedas.

Aarsha. Related to the sages (rishis). A name for Veda.

adhwara. Sacrifice.

Adhwara Veda. Another name for Yajur-veda.

aditya. Sun.

Aditya. Son of Aditi; there were twelve of them, one of them being Surya, the sun, so Surya is sometimes called Aditya.

a-dwaitha. Nondualism, monism, the doctrine that everything is God, the philosophy of absolute oneness of God, soul, and universe.

agni. Fire element.

Agni. God of Fire; the fire element; name for fire when it is out of sight range.

Agri. First; a name for Agni when within the range of sight.

Aithareya Upanishad. One of the ten important Upanishads. It deals with the world and the human as the creation of Atma, the three-fold birth of Atma, and the nature of the Atma.

ananda. Divine bliss. The Self is unalloyed, eternal bliss. Pleasures are but its faint and impermanent shadows.

an-antha. Endless, eternal, unending; infinity.

Angiras. A sage-hermit born from the mind of Brahma. Indra gave him the name Atharvangiras when Angiras paid him homage by reciting the hymns of Atharva-veda.

Angiro Veda. A name for Atharva-veda —see Angiras.

anna. Food.

Anusrava. That which was heard serially. One of the names for the Vedas.

arani. Stick of hardwood used in ritual.

aranya. Forest, relating to forest.

Aranyakas. Religious or philosophical texts closely connected with the brahmins, either composed in the forest or studied there.

Arjuna. Krishna’s disciple, in the Bhagavad Gita; third of five Pandava brothers. See Mahabharatha.

artha. Wealth, prosperity, material object, thing, aim, purpose, desire.

a-sura. Demon; term arose when Diti’s sons refused to drink the divine liquor (suraa) offered by Varuni, the daughter of Varuna.

Atharvan. Son of Vasishta and author of Atharva-Veda.

Atharvangiro Veda. A name for Atharva-Veda. See Angiras.

Atharva-samhitha. Atharva-veda. Samhitha means “collection”.

Atharva-veda. The fourth Veda. Atharva means “fourth”. Steady, unmoved person, of stable nature.

Atma. Self; Soul. Self, with limitations, is the individual soul. Self, with no limitations, is Brahman, the Supreme Reality.

Atmic. Of or relating to the Atma.

Aum. Om; Designation of the Universal Brahman; sacred, primordial sound of the universe.

Avatar. Incarnation of God. Whenever there is a decline of dharma, God comes down to the world assuming bodily form to protect the good, punish the wicked and re-establish dharma. An Avatar is born and lives free and is ever conscious of His mission. By His precept and example, He opens up new paths in spirituality, shedding His grace on all.

Bhagavad Gita. Literally, Song of God. Portion of the Mahabharatha that is a dialogue between Arjuna, one of the Pandava brothers, and Krishna.

Bhagiratha. King of Solar Dynasty, son of Amsuman. Gave up his kingdom for enlightenment, but eventually returned as king.

Bhaishajya Veda. A name for Atharva-veda.

Bharath. India; Indian; descendent of King Bharath, first emperor of India.

Bharatha. Son of Dasaratha and Kaika; brother of Rama. “Bharatha” means “he who rules”.

Bharathiya. Indian, dweller in the country of Bharath (India).

bhogya. Object that provides joy.

bhoktha. Person who enjoys.

Brahma. The Creator, the First of the Hindu Trinity of Brahma (the Creator), Vishnu (the Preserver), and Siva (the Destroyer).

brahma-charya. Path to knowledge of Brahman; state of an unmarried religious student; first stage of life of a brahmin; spiritual studentship.

Brahma-kanda. Spiritual stage (of life). Also, some texts that are concerned with special features of ceremonial rituals and elaborations of moral codes.

Brahman. The Supreme Being, the Absolute Reality, Impersonal God with no form or attributes. The uncaused cause of the Universe, Existence, Consciousness-Bliss Absolute (Sat-Chit-Ananda); The Eternal Changeless Reality — not conditioned by time, space, and causation.

Brahmana. A section of each of the four Vedas dwelling on the meaning and use of mantras and hymns at various sacrifices.

Brahma Veda. A name for Atharva-veda.

Brahma-vidya. Spiritual attainment, knowledge of Brahman.

Brahma-yajna. Intense study and observance of the Veda; special daily worship-ritual dedicated to the Supreme.

caste. The four castes of social order are: brahmin (priestly or teacher), kshatriya (warrior, protector), vaisya (trader, merchant, agriculturist), and sudra (worker, helper). See varna dharma.

Chandas. Poetic metre, which can be set to music; Vedic hymns; guide, shield. Also means pleasant, joyous. Also, a name for Vedas.

Dasaratha. Son of Aja and father of Rama; King of Ayodhya; the name means “ten chariot hero”.

deva. Deity, celestial being, God.

Deva-vaak. Word of God.

Deva-vaani. Voice of God.

Devi. Personification of the feminine principle; Goddess of the universe.

Devi Bhagavatham. The story of the glory of Universal Divine Mother. One of the Puranas.

dhana. Wealth, possessions.

dharana. Concentration, fixed attention, support. One of 8 steps in Patanjali’s yoga discipline.

dharma. Righteousness, religion, code of conduct, duty, essential nature of a being or thing. It holds together the entire Universe. Man is exhorted to practise dharma to achieve material and spiritual welfare. The Vedas contain the roots of dharma. God is naturally interested in the reign of dharma.

Dharma Sastras. Codes of law and ethics concerning virtuous living.

dhuma. Smoke.

Dhuma Kethu. A name for Agni, the God of Fire (with the ‘flag’ of smoke).

Durga. Goddess of the universe; mother earth; daughter of Himaval and wife of Siva.

dwaitha. Dualism, the doctrine that the individual and the Supreme Soul are two different principles or entities.

Ganga. The 1560-mile-long Ganges river; starts in the Himalayas and flows generally east into the Bay of Bengal; the most sacred river of India.

garbha. Womb.

Gayatri Devi. Presiding deity of the Gayatri mantra.

Gayatri mantra. A very sacred Vedic prayer for self-enlightenment; it is repeated piously at dawn, noon, and twilight devotions.

Gita. See Bhagavad Gita.

Gopatha Brahmana. One of the Brahmana texts of the Vedas.

grihapathi. Master of the home.

grihastha. Householder, one of the four stages of life.

guna. Quality, property, trait; one of the three constituents of nature (sathwa, rajas, and thamas). They bind the soul to the body. Man’s supreme goal in life is to transcend the gunas and attain liberation from the cycle of birth and death.

guru. Spiritual guide; a knower of Brahman, who is calm, desireless, merciful, and ever ready to help and guide spiritual aspirants who approach him.

Hiranyagarbha. Cosmic divine mind; cosmic womb; golden egg first created by Brahman from which all creation issued.

Hiranyakasipu. A demonic person who forbade mention of Vishnu’s name, wicked father of Prahlada, who was a great devotee of the Lord; killed by the man-lion Narashimha, an Avatar of Vishnu.

Indra. Lord of the devas (celestials). Indra is one of the chief deities in the Rig veda.

jagath. Cosmos, world of change, creation.

jnana. Sacred knowledge; knowledge of the spirit, pursued as a means to Self-realisation. It is direct experience of God, as the Soul of the souls. Jnana makes a man omniscient, free, fearless, and immortal.

Jnana-kanda. Portion of the Vedas that deals with knowledge of Brahman through the path of spiritual wisdom or discriminative knowledge.

Kaikeyi. Also Kaika. A princess of Kekaya (Kashmir), third wife of Dasaratha, and mother of Bharatha.

kaivalya. Absolute oneness, final beatitude.

Kalidasa. Sanskrit dramatist and poet ca 5th century A.D.

kama. Desire, lust, worldly fulfillment; one of four goals of humans.

karma. Action, deed, work, religious rite, the totality of innate tendencies formed as a consequence of acts done in previous lives. Every karma produces a lasting impression on the mind of the doer, apart from affecting others. Repetition of a particular karma produces a tendency (vasanas) in the mind. Karma is of three kinds: (i) praarabdha, which is being exhausted in the present life: (ii) aagami, which is being accumulated in the present life, and (iii) samchitha, which is being accumulated or stored to be experienced in future lives. Akarma is action that is done without any intention to gain the consequences; vikarma is action that is intentionally done.

Karma-kanda. The section of the Vedas dwelling mainly on rituals; the samhithas and the Brahmana of the Vedas.

Kauravas. Family that fought Pandavas. See Mahabharatha.

Krishna. The Avatar of Vishnu in the Dwapara yuga, prior to the present Kali yuga.

Krishna Yajur-veda. “Black” Yajur-veda —a recension of the Yajur-veda, promoted by Veda Vyasa.

Kunthi. Also Kunthi Devi. Mother of Pandavas, wife of King Pandu (the younger brother of emperor Dhritharashtra), and sister of Krishna’s father.

Lakshmana. Brother of Rama and son of Sumitra; represents intellect.

Lalitha. Supreme female Deity in its beneficent form; a form of goddess Durga.

Lalitha Sahasranama. The 1008 names of Lalitha, the Supreme Deity.

leela. Divine sport or play.

Mahabharatha. The Hindu epic composed by Sage Vyasa, which deals with the deeds and fortunes of the cousins (the Kauravas and Pandavas) of the Lunar race, with Lord Krishna playing a significant and decisive role in shaping the events. The Bhagavad Gita and Vishnu Sahasranama occur in this great epic. It is considered to be the Fifth Veda by devout Hindus. Of this great epic, it is claimed that “what is not in it is nowhere.

manana. Reflection, meditation, understanding.

manas. Mind, the inner organ, which has four aspects: (i) mind (manas), which deliberates, desires, and feels; (ii) intellect (buddhi), which understands, reasons, and decides; (iii) the ‘I’ sense, and (iv) memory (chitha). The mind, with all its desires and their broods, conceals the Divinity within man. Purification of the mind is essential for realisation of the Self.

mantra. A sacred formula, mystic syllable or word symbol uttered during the performance of the rituals or meditation. They represent the spiritual truths directly revealed to the rishis (seers). The section of the Veda that contains these hymns (mantras) is called the Samhitha.

Manu. The first father of mankind; author of the codes of righteous conduct (Dharma Sastras); son of Surya (the sun) and father of Vaivaswatha Manu, the present progenitor of mankind.

maya. Delusion. The mysterious, creative, and delusive power of Brahman through which God projects the appearance of the Universe. Maya is the material cause and Brahman is the efficient cause of the Universe. Brahman and maya are inextricably associated with each other like fire and its power to heat. Maya deludes the individual souls in egoism, making them forget their true spiritual nature.

Mimamsa. Exegetical-expository school of Indian metaphysics, the earlier (purva) concerning itself chiefly with interpretation of Vedic ritual and the later (uttara) with the nature of Brahman.

moksha. Liberation from all kinds of bondage, especially the one to the cycle of birth and death. It is a state of absolute freedom, peace, and bliss, attained through Self-realisation. This is the supreme goal of human endeavour, the other three being, righteousness (dharma), wealth and power (artha), and sense-pleasure (kama).

Namamnaya. Tradition learned continuously and steadfastly; a name for Veda; the primal source of all knowledge.

Narasimha. Man-lion. One of the ten Avatars of Vishnu.

Narayana. The Primal Person, the Lord, Vishnu.

Nigamaagama. That which has come or originated; a name for Veda.

Om. Designation of the Universal Brahman; sacred, primordial sound of the Universe.

Oordhwa. Above, higher; a name for Lord Sun in the Rig-veda.

Pandavas. Sons of Pandu; family of 5 brothers that fought the Kauravas: Dharmaraja, Bhima, Arjuna, Nakula, and Sahadeva. See Mahabharatha.

Paraasara. Grandson of Vasishta. Husband of Sathyavathi and father of Vyasa.

Param-aiswarya. Highest potency, felicity, wealth.

Parameswara. Supreme Lord, highest Godhead, Siva.

paroksha. Unseen, invisible.

Patanjali. Author of the Yoga Sutras, which form the foundation of the yoga system of Indian philosophy.

Prahlada. Son of the demon king Hiranyakasipu. As a boy, he was beaten, trampled, and cast into fire and water. But he saw only God everywhere, and repetition of the Name of God saved him. Once, Prahlada asserted that God was everywhere, and Narayana appeared in his man-lion form from within a pillar to destroy the king.

Prajapathi. Creator of this world; God presiding over creation. Also called Manu, Surya’s son.

prakriti. Nature, the Divine Power of Becoming. Also known as maya, avidya, and sakthi; the world of matter and mind as opposed to the spirit. Prakriti has three dispositions or gunas (sathwa, rajas, and thamas), which go into the make-up of all living and non-living beings in the Universe, in varying proportions leading to the appearance of infinite multiplicity in form, nature, and behaviour.

prana-agni. Fire of breath.

prana-atma. Superconsciousness that activates the vital airs.

Prana-pati. Ruler of the vital airs.

Pranava. Om; the sacred seed-sound and symbol of Brahman. “The most exalted syllable in Vedas”. It is used in meditation on God. It is uttered first before a Vedic mantra is chanted.

prathama. First or primordial.

Prathama-ja. Primal-born; a name for Veda and for Hiranyagarbha.

prusni. Purity, clarity, sanctity; a name for Veda.

Prusni-garbha. “He who contains all clarity and wisdom”; name for Veda.

Puranas. Any of a number of collections of ancient legends and lore embodying the principles of the universal, eternal religion and ethics. There are 18 Puranas, the most famous being the Mahabhagavatham and the Devi Bhagavatham.

purusha-arthas. Goals of human life.

purvaja. Primeval, born before.

rajas. One of the three gunas (qualities or dispositions) of maya or prakriti. Passion, restlessness, aggressiveness, emotions such as anger, greed, grief. Associated with colour red. See guna.

rajasic. Adjective form of rajas, passionate, emotional.

rajoguna. Quality of passion, restlessness, aggressiveness. Associated with colour red. See guna.

Rama. Avatar of the Thretha yuga. Hero of the Ramayana; killed the wicked Ravana to rescue his wife Sita, who had been kidnapped. “Rama” means “he who pleases”.

Ramayana. This sacred epic, composed by Sage Valmiki, deals with the incarnation of Vishnu as Sri Rama, who strove all his life to reestablish the reign of dharma in the world. The Ramayana has played an important role in influencing and shaping the Hindu ethos over the centuries.

Ravana. Lord of demons and king of Lanka, who abducted Sita (Rama’s wife).

Rig-veda. First Veda composed by the sages, consisting of 1028 hymns. Oldest religious text in world.

Rig-vedic. Of or relating to the Rig-veda.

Rik. See Rig-veda.

Rik-samhitha. Rig-veda. Samhitha means “collection”.

rishi. Sage, wise man.

saakha. Limb, branch.

saama, saamana. Particular kind of sacred hymn; song from Sama-veda; chanting.

sadhana. Spiritual discipline or exercise; self effort.

sama. Control of the senses, peace, equanimity, tranquility.

Sama. A name for Sun (Aditya), especially in Sama-veda.

Sama, Sama-veda. Collection of certain verses of the Rig-veda arranged for liturgical purposes.

samadhi. Literally, total absorption. The state of super consciousness resulting in union with or absorption in the ultimate reality, the Atma; perfect equanimity. The state that transcends the body, mind, and intellect. In that state of consciousness, the objective world and the ego vanish and Reality is perceived or communed with, in utter peace and bliss. When people realise in this state their oneness with God, it is called nirvikalpa samadhi.

Samamithra. Equal Friend —a name for Agni, the God of Fire.

Sama-samhitha. Sama-veda. Samhitha means “collection”.

samhitha. Collection of methodically arranged verses or text; continous text of the Vedas as formed out of the separate words by proper phonetic changes.

Saraswathi. Goddess of learning and eloquence, a daughter of Brahma. Also, an underground river, originating in the upper Indus river basin and joining the Ganga and Yamuna rivers at Prayag or Allahabad.

Sathapatha Brahmana. One of the Brahmana texts of the Veda.

sathwa. One of the three gunas (qualities and dispositions) of maya or prakriti. It is the quality of purity, brightness, peace, and harmony. It leads to knowledge. Man is exhorted to overcome thamas by rajas and rajas by sathwa and finally to go beyond sathwa itself to attain liberation.

sathwic. Adjective form of sathwa; serene, pure, good, balanced.

Satrughna. Sumitra’s son, twin of Lakshmana and brother of Rama. The name means “slayer of enemies”.

siddha. Accomplished, achieved, fulfilled, successful.

Siva. The Destroyer, the Third of the Hindu Trinity of Brahma (the Creator), Vishnu (the Preserver), and Siva (the Destroyer).

smrithi. Code of law; traditional law delivered by human authors.

srimantha. Prosperous person.

sruthi. Sacred revelations orally transmitted by brahmins from generation to generation, differing from traditional law codes (smrithi). Divinely sourced scripture; Veda; divine words known by revelation; that which was heard or listened to.

Sruthyam. Wealth of intuitive wisdom by which the Lord is obtained in accordance with the Vedas.

Sukla Yajur-Veda. One part of the Yajur-veda, promoted by Yajnavalkya.

surya. The sun.

Surya. The sun god, the father of time. A name for the sun. Also, son of Kasyapa and father of Manu.

swaaha. Expression used for auspiciousness while making oblations to gods.

Swaaha Devi. The deity who is invoked by the word swaaha, the wife of Agni, the God of Fire. She is the power of digestion.

swaahutham. Well digested, well sacrificed.

swadha. Benediction used when presenting oblations to forefathers.

swadhyaya. Study of religious scriptures, especially the Vedas.

Swadhyaya. A name for Veda; self study; study of self.

swa-rupa. Form, essential nature, true nature of Being, embodiment.

Taithiriya Brahmana. One of the Brahmana texts of the Yajur-veda.

Taithiriya Upanishad. One of the ten most important Upanishads; it is the philosophical portion of the Black Yajur-veda; the other part is called the White Yajur-veda.

tapas. Concentrated spiritual exercises to attain God, penance, severe austerities.

tapoja. Born of  asceticism (tapas).

thamas. One of the gunas (qualities and dispositions) of maya or prakriti. It is the quality of dullness, inertia, darkness and tendency to evil. It results in ignorance.

thamasic. Adjective form of thamas, dull, ignorant, passive.

thamoguna. Quality of dullness, ignorance, delusion, inactivity, inertia, sloth. Associated with colour black. See guna.

Thrayee. Three. A name for Veda, because the Vedas were originally in three parts.

Upanishads. The very sacred portions of the Vedas that deal with God, humanity, and universe, their nature and interrelationships. Spiritual knowledge (jnana) is their content, so they form the Jnana-kanda of the Vedas.

vaak. Vocal organs, word, word of mouth.

vahini. Stream or flow.

Valmiki. The saint-poet who wrote the Ramayana.

vanaprastha. Forest-dweller, hermit; third of the four stages of life.

vashatkaara. A ritual exclamation uttered at the end of a sacrificial hymn for offering of fire oblations.

Vasishta. One of the greatest rishis (sages) of ancient times; priest of the solar race of kings; revealer of several Vedic hymns. Had sacred, wishfulfilling cow called Nandini.

Veda. Knowledge, wisdom. This knowledge is generally viewed as being given in the Vedas.

Veda-matha. The mother that is the Veda.

Vedanta. Means “the end of the Vedas”. It is the essence of the Vedas enshrined in the Upanishads. The philosophy of non-dualism, or qualified non-dualism, or dualism based on the Upanishadic teachings, is denoted by this term.

Vedas. The oldest and the holiest of the Hindu scriptures, the primary source of authority in Hindu religion and philosophy. They are four in number: the Rig-Veda, Sama-Veda, Yajur-Veda, and Atharva-Veda.

Veda Vyasa. Another name for Vyasa.

Vedic. Of your relating to the Vedas.

vidya. Spiritual education, spiritual knowledge, learning, that which illumines, that which gives light, supreme teaching.

Vishnu. The Preserver, the Second of the Hindu Trinity of Brahma (the Creator), Vishnu (the Preserver), and Siva (the Destroyer).

visishta-adwaitha. Qualified nondualism. The doctrine that men’s spirits of have a qualified or partial identity with God.

viveka. Discrimination.

Vyasa. Compiler of Vedas and author of the Mahabharatha, Mahabhagavatham, and others.

yaga. Oblation, sacrifice, ceremony in which oblations are presented.

yajna. Holy ritual, sacrifice, or rite. Also, personification of rite (when capitalized).

Yajna-Sarathi. The charioteer for the sacrifice, name for Agni, the God of Fire.

Yaju. Name for Lord Sun in the Yajur-veda.

Yajur-veda. Second Veda, consisting of a collection of sacred texts in prose relating to sacrifices.

Yajus-samhitha. Yajur-veda. Samhitha means “collection”.

Yama. God of Death; death personified.

Yamuna. Holy river rising in the Himalaya mountains at an elevation of 10,849 feet and flowing for 860 miles before joining the Ganga.

yoga. (a) Union of individual self or Atma with Supreme Being or Universal Self; act of yoking. (b) Spiritual discipline or exercise aimed at control of the senses. (c) Science of divine communion. (d) self control. Patanjali’s Yoga-sutras define yoga as a series of 8 steps leading to union with God.

yuga. Era or age. There is a cycle of four yugas: the Kritha yuga, Thretha yuga, Dwapara yuga, and Kali yuga. Present age is the Kali yuga.