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yajvan
20 April 2008, 08:45 AM
Hari Om
~~~~~

Namaste

Several HDF posts discuss His grace that is offered to the sadhu, or ariḥ, on the spiritual path. Some call His grace anugraha. This grace alone can be considered anupāya or ~ 'no upāya' (upāya - by which one reaches one's aim, a technique or method, etc); That is, His grace comes to the aspirant without the native's effort. Surely the highest blessing.

Yet for most we find some effort is needed to begin the spiritual process. With that effort, in return, we begin to see His grace.

Now is there any indication or help we may find to support this? I thought that the following slokas from the Rig Veda were inspiring.

Rig Veda 1.10.0 offers some insight. The rsi is madhuchhandāh vaishāmitraḥ and Indra is the devata. Its interesting to me that this sloka is referred to in the Chāndogaya Upaniṣhad 2.11.2 regarding gayatra sāman.

Two slokas are offered below 1.10.1 sets the stage for 1.10.2, were Indra's grace comes to the native:


Sloka 1.10.1
gāyanti tvā gāyaatriṇo arcganti arkam arkiṇaḥ |
brahmāṇaḥ tvā shatakrata ut vamshamiva yemire ||
Hymn with sāma chants you the singers laud , adorable, chant rik mantrās
Seers ( the brahmāṇaḥ) you , doer of many conscious actions, up, like a bamboo (with ut) climb.

This says, The singers (the rsi’s or seers, the brahmāṇaḥ) hymn to you (Indra) the sāma chants; others ( seers) chant rik mantrās
R.L. Kashap offers the insight that Indra is like a vast bamboo stairway with many steps. Ones spiritual advancement is like climbing this stairway. [ I will attempt to explain the relivence of climbing with ut in the next section; This word ut is a particle of doubt or deliberation; I welcome any additions or corrections if my understsanding is blemished ]

Sloka 1.10.2
yāt sānoh sānum āruhat bhūri aspashta karvam |
tat indro artham chati yūthena vṛṣhṇiḥ ejati ||

When from a peak to another peak climbs much realizes (work) to be done
Then Indra purpose ( of the ascent) awakens with the company of the devata one who showers (vṛṣhṇiḥ) moves

RL Kashap says the following: When the worshipper climbs from peak-to-peak he realizes the progress that is yet to be achieved.
Then Indra awakens in him the purpose of the journey and manifests with his troop (the devata) to aid the devotee (sadhu or ariḥ).

R.L. Kashyap suggests that when one starts their spiritual journey, which his is fond of calling adhvara, the sadhu or ariḥ recieves spiritual experiences one by one. This is the notion of peak-to-peak mentioned above. And going from experience to experience s/he does not see far, the whole landscape if you will.

Perfection, it seems, is not yet within reach of the native. Perhaps this is why ‘ut’ is used in sloka 10.2.1; that there is a particle of doubt or deliberation in the sadhu, since the whole ‘field’ of ones journey is not clearly seen and work is to be done. Hence this particle of ignorance still needs to come to a conclusion and may even perhaps be a motivating 'particle' oh his/her path.

Yet once the journey begins Indra awakens in the sadhu more of a vision of what the end state is and becomes an active participant in the sadhu’s unfoldment. That is more clarity occurs over time for the native on the path.

Here , it seems to me, is where both effort and grace come together. It is when the sadhu aspires to move to this unfoldment, this effort, then Indra is there to assist, and bring His grace. One inspires the other.

The Sadhu takes the first step and Indra is there to welcome the initiative and assist and provides this vṛṣhṇiḥ.

When I first read the sloka I thought this peak-to-peak meant from birth to birth. Yet how would the sadhu then remember the last spiritual expeience ( vividly) and be able to connect the dots from one experience to another? Hence, re-reading it clearly suggests the life one is now in today is of the greatest import; This then suggest (to me) to make the best use of this life and delay.


As usual, any advancement, discussion or corrections to the posting is warmly recieved.

pranams

1. Words and references

Indra has I have been taught is Divine Mind. The Rig Ved give must more information about his importance and relationship to the family of man, the yajya, and to creation itself.
anugraha अनुग्रह - favor , kindness , showing favor , conferring benefits , promoting or furthering a good object
arih अरि - a faithful or devoted or pious man ; attached to faithful - some may call sadhu; or the adhyAtma belonging to self , the individual that is pursuing the SELF. adhyAtma is also Supreme Spirit
adhvara अध्वर - a sacrifice ; of the chief of a family
Secrets of The Rig Veda First 121 suktas R.L. Kashap, author.published bt SAKSI Institute, Bangalore, India