BHRUGUVALLI TENTH ANUVAKA

                                      

                                                                   VrathaViseshaha

                                  (specialities of  Vratha)

   NA kanchana vasathau prathyaa chakshi thatad vratham……

Meaning: One who performs upasana  on prithvi (earth) and  akasa (sky)should never turn back someone who comes to his  house. Having received him into his house, he should even provide him with enough food. Therefore he should earn plenty of food through some professions accepted by the sastras. Generally affluent scholars request their guests to lunch whatever be their number. They will never turn away the guests for want of enough food. So people are advised to earn enough to cater to the needs of the guests and visitors.

The greatness  and  speciality of offering food (annadana) is now described:   We receive food in the same period of time as we offer it to others. One who receives a person with hunger with respect and offers him food shall get food even in his boyhood withrespect and without any difficulty. One who offers food to his guest after some delay after receiving him , shall get food in his middle age with some difficulty. On the other hand, If the guest is humiliated, sent back, but offered food without any alternative, such person shall have food in the last part of his life with great difficulty.

This is the method of performing upasana of the Brahman.(1)the word ‘kshema’ (welfare) means                         protection of what has been obtained. The Brahman is established in the form of ‘kshema’ in our speech. (2)The word yoga means to obtain something not yet obtained while kshema is to retain what has been obtained. The Brahman is fixed  as yoga and kshema in prana and apana. Upasana should be done with that view.(3) The Brahman is in the form of karma or action in the hands and movement in our legs. Upasana should be with that view.(4)The Brahman is in the form of excretion in the anus. This is how upasana  should be done in the human body. These are all adhyatmika upasanas.

Now adhideivika  upasanas are described:((1)  Rain is the main cause for the growth of medicinal herbs. So in the form of food or annam they provide trupti or contentment. It is the Brahman that is fixed as contentment in the rain. (2) It is the Brahman that is in the form of strength in electricity. Upasana should be done with that view.(3) It is the Brahman that is fixed as fame or renown in herds of cattle.(4) It is again the Brahman that is fixed as radiance in all the stars in the sky.(5) the word ‘prajapati’ means the birth of sons. the word ‘amrutam’ means the release of the debt of the pitrus (forefathers) after the birth of sons. Ananda means happiness .The Brahman is fixed in the genitals as prajapati and ananda. This should be included in adhyatmika  upasana.(6) Everything  is fixed in akasa. Hence akasa should be considered as the Brahman in upasana.  Akasa  as the Brahman is fixed in the atma.

Akasa, the form of Brahman ,has the quality of greatness (mahathva).One becomes great by such upasana. Akasa, that is Brahman has the quality of ‘namana’ which means to be under one’s control. By such upasana of akasa as the Brahman , the person has all desires in his control. By considering the akasa as the biggest thing, the person will be endowed with special qualities of character. By considering akasa, the Brahman, as the veda, all the Vedas will be in his possession.

Akasa the Brahman, has the quality of ‘parimara’ which means Vayu or wind. It includes five devathas.”parimrayanteasminpanchadevathavidyuth,vrushtihi,chandramaha,Adithyaha,Agnihi,itiparimaraha” Therefore Vayu  is not different from akasa. Akasa  becomes parimara to the Brahman. Upsana should be with this view.

All enemies of a person who performs such upasana shall die. Those who are passive and do not hate  shall also be destroyed.

There is absolutely no difference between the atma in the Purusha and the atma in Aditya(sun0.They are not two different things. The person who comprehends this shall leave this world after his death  and transcend annamaya, pranamaya,  manomaya,  vignanamaya, andanandamayaatmas. He shall move about  “Bhuradilokas” and have food according to his desires. He shall also be capable of taking whatever form he wants to take. He considers all the worlds as himself and reveals that everything in the world is the Brahman. He reveals his great fulfillment and his experience in the form of SamaGana.

The original sound” havu, havu, havu” is the resultant form of music for the amazing sound. The repetition of the sound thrice indicates an extreme sense of amazement.

The astounding fact is described: “though niranjana, adwaya (not two) atma, I am also annam, andannaada. Also I am myself “slokakruth ”The word “slokakruth’ means the “doer”, Kartha  of all the annam and annaadas who is Awareness and omniscient (sarvagna) himself. Repetition of the word “ahamslokakruth” thrice is to indicate extreme sense of astonishment

‘Whoever gives me the ‘annatmika’ to the needy and calls me that way, he protects me.

‘Whoever does not offer me (annatmika) to the needy and the hungry and eats it away,  will eat him away.

“With the form of Parameswara I am destroying all the worlds with Brahma and all creatures.”

“My brilliance is eternal  like the sunlight”

This  Upanishad  with the two VALLIS detailing the ParamathmaVignana comes to a close.