MANYU (ANGER) MANAGEMENT AND WORSHIP IN HINDU
SCRIPTURES
(Compilation by N. R. Srinivasan, Nashville, TN, USA, August 2019)
Vedas and Upanishads deify anger as
Devata and prescribe mantras for Yajna, fire sacrifice. Upanishads say even
enemies are made friends by Yajna! yajnena
dvishanto mitraa bhavanti yajne sarvam pratishthitam--by sacrifice those
that are hostile become friendly;
everything is supported by sacrifice. They also say that anger coupled with lust (Kama-Krodha)
is an inborn quality of all living beings that could be beneficial as well as
devastating. There are Homa Veda mantras for Anger Management focused on inward concentration for the purpose
and worship.
Modern Medical News Today says Anger is
a natural, healthy emotion. However, it can arise out of proportion to its
trigger. In these cases, the emotion can impede a person's decision-making,
damage relationships, and otherwise cause harm. Learning to control anger can
limit the emotional damage. Anger is a common response to frustrating or
threatening experiences. It can also be a secondary response to sadness,
loneliness, or fear. In some cases, the emotion may seem to arise from nowhere.
Feeling angry often and to an extreme degree can impact relationships and a
person's psychological well-being and quality of life. Suppressing bottled-up anger
can also have a damaging and lasting impact.
Modern Psychiatrists diagnose the signs
of anger, identify triggers and manage them in a positive way. Long before these modern medical techniques
of anger management Upanishads suggested spiritual means of anger management to
progress towards liberation to attain the status of Perennial Joy called
Ananda. Yoga and Meditation mindfulness techniques are long known to
spiritualists that help shift the mind away from anger during
triggering situations, especially after consistent practice. This is based on
Vedic wisdom and concentration on specific mantras and advices elaborated in
our scriptures. People also practice
silence ritual (mouna vrata) in this
regard.
Kama (Lust)-Krodha (Anger); Lobha Greed)–Mada (Arrogance); Moha
(Attachment)-Maatsarya (Jelousy) are 3 pairs of enemies. Without experiencing
these Shadripu (six enemies) at the fullest a person can't understand the
meaning of the Love which is the soul (Atman). These Shadripu's pull the human from all the
sides away from the soul and makes the life of the human miserable.
Through bhakti and renunciation, these 6 vices can be overcome. So Vedas
advice deify them and worship as Lords (devatas) to constantly remain focused
to get rid of them.
Kama
literally means desire but more commonly is translated as lust, which is one of
the most preoccupying desires of the human mind. When Kama is obstructed Krodha, anger arises. If Kama is fulfilled, one becomes greedy to have
more of it. That is Lobha. When there
is anger (Krodha) or greed (Lobha) one becomes deluded. That is Moha (delusion). One does not see the things
as they are. If one is successful in greed, one becomes proud and intoxicated,
that is Mada or Intoxication. Anger
leads to another type of intoxication. Anger brings pride (Mada). Angry persons will disrespect others as an outcome of Mada. The last outcome of
the series is envy or Matsarya
(jealousy). Such a person does not
want anyone to surpass him. This is the outcome of pride.
Kaama is our enemy at certain times and
also our friend at certain other times.
We come across references to Kama (Lust) as an enemy for our progress in
number of Upanishads and at several places but there is one mantra in
Mahanarayana Upanishad where Kaama is deified and worshiped. “What is desire? What is its source?
Without desire, is there life? In all organized religion’s literature, we
find that desirelessness is given a status of virtue. Geeta
warns us that desire, which arises from attachment, can lead to our
ruin. And again Bhagawan in the Geeta says, "I am the righteous
(dhaarmika) desire in all." We come across two phrases from
Gita: dhumena aavriyate vahnih…(Desire
covers our wisdom like smoke covers fire) and dharma-aviruddho
bhooteshu kaamah asmi... (I am DESIRE, unopposed to dharma, in living
beings.)"
Dhoomenaavriyate
vahnir yathaadarsoe malena cha |Yatholbenaavritoe garbhas tathaa tenedam
maavritamm || 3-38 ||
Kaama
Ruins
As the fire covered by smoke, as a
mirror by dust, and as an embryo by the amnion, similarly self-knowledge
(Knowledge of Brahman) becomes obscured by lust. [Lust and Self-knowledge are
eternal enemies of each other. Lust can
be destroyed only by Self-knowledge. Without getting rid of lust you cannot
focus on Supreme Being] Upanishads
advise every individual who seeks knowledge should get rid of six durgunas (bad qualities) led by Kaama- Kaama(lust), Krodha(anger), Moha
(passion), Lobha (greed) , Mada (pride) and Maatsarya
(jealousy)
Kaama
Ennobles
Balam balavataam chaaham
Kaama-raaga-vivarjitam | Dharmaviruddho bhooteshu Kaamosmi
Bharatarshabha
I am the Strength of the
Strong devoid of lust and selfish attachment. I am Lust (Kama) in human
beings that is in accord with righteousness (Dharma).
Here Bhagawan in Gita talks about Kaama
as ruinous as well as ennobling
quality. Here we can understand the
first part of Kaama as lust to avoid being the cloud hiding Brahman
preventing Brahman from our sight but it is difficult to understand how Kama
could be Divine. When Bhagawan says He
is Kaama he means Dharma for the sacred
and sole purpose of procreation. We all
know that Garbadhana is considered as sacred act impelled by Kama and there are
Veda Mantras for conducting Garbhadana Ceremony. The whole world was created to live in
peace and harmony and enjoy life because of the noble aspect of Desire of the
Supreme Spirit as revealed Nasadiya
Sukta.
“Do you know the whole family of anger? Insistence is its very
dear sister; violence its spouse; egoism its elder brother; fear its father;
insult and back-biting its daughters; enmity its son; jealousy its
daughter-in-law; hatred its grand-daughter; negligence its mother. Please keep
away from this whole family.{Courtesy: Pashupati Tekriwal, a Homo Whatsappean}”--Thus Swami Chidananda
brings home to us a powerful message to keep away from anger emphatically
highlighting the wisdom thoughts from Pashupati Tekriwal in his Arni series. He
further adds:
·
Anger
is when you punish yourself for the faults of others.
·
Anger
is that breeze which puts out the flame of your intelligence.
·
Anger
is not a solution to any problem but is itself a problem.
·
Anger
keeps you in continuous stress when you don’t control it.
·
Anger
leaves you more tired at times than what a whole day’s work does.
·
If
somebody can make you angry, she / he controls you in that sense.
·
If
your smile is God’s signature on your face, anger erases it.
·
When
overpowered by anger, you need more energy to sit quietly than to yell or
scream.
·
The
fool expresses his anger through shouting and screaming; the wise man brings
his anger under control.
·
Silence
can be of great help in the matter of winning over anger.
·
Count
up to ten when you get angry; count up to a hundred if you get very angry.
Swami
Chidananda of Paramartha Niketan says: Travel
Light in Your Journey in Life: Aparigraha - one of the
yogic yama-s as laid out by Shri Patanjali - literally
means “non-hoarding.” It means not taking more than one needs in any area of
life. Mahatma Gandhiji said beautifully, “There is more than enough for
everyone’s need, but not enough for any man’s greed.” It means, live simply.
Use only that which you require. Purchase only that which is essential. It
doesn’t mean that everyone must live like a wandering monk, but it means that
we must cultivate a sense of moderation and simplicity; regardless of our financial
means, we should not live extravagantly or surround ourselves with unnecessary
possessions.
Travel
light! If you came with just one small bag
with the bare necessities you’d pass easily through every step of the journey.
You would never be weighed down, slowed down, or inconvenienced, and you
wouldn’t hurt your back! The
same is true in life also. The more we try to accumulate, the more we acquire,
the more we get bogged down and the more difficulties we face. So, travel light
in life and you will find that you progress quickly and easily.
I always say, “Expectation is the mother of frustration and acceptance is the mother of peace and joy.” If we live without expectations, we will always be in peace. We must accept everything that comes in life as God’s Prasad (divine gift and blessing). Our successes, our failures, our gains, our losses – we must see them all as God’s divine gift to us.
I always say, “Expectation is the mother of frustration and acceptance is the mother of peace and joy.” If we live without expectations, we will always be in peace. We must accept everything that comes in life as God’s Prasad (divine gift and blessing). Our successes, our failures, our gains, our losses – we must see them all as God’s divine gift to us.
We
must always be sincere and diligent in our duties and perform everything to the
very best of our ability. However, we must not base our emotional stability
upon the expected outcome of our work, as that is in God’s hands. If we
succeed, great. If we do not succeed, that is also fine. The ultimate goal is
not the external portrait of success, but rather our internal state of
equanimity.
Travel light in your life. Your desire and expectations are heavy
baggage which slow down and thwart your progress. Let them go!”
Please recall Veda Homa mantras Manyuve Swaha, Kaamaya
Swaha, Adhramaya Swaha, Mrityuve Swaha etc. The Swaha
mantra is addressed to Deva and Devatas in Homas and Svadha Mantra
to manes or Pitrus.
I believe Vedic rishis have thought about very seriously on this
problem knowing the Hindu mind. Anything that needs serious consideration and
constant attention need to be interwoven with religion so that we
could rush to temple and conduct a Homa or puja. In fact the Kamokarsheet Homa is a Nitya karma meant for all not for Dwija
males only as this is not specifically prescribed as Upakarma ritual
Mantra in the Upanishad. Hindu religious philosophy is extended even to safe
driving on roads and they hang a Ganesha portrait in front! They also
take a new vehicle to temple for worship and our priests have appropriate
mantras for such a worship too. Mahanarayana
Upanishad introduces Kamookarsheet Japa and Homa Mantras with an introductory
mantra as follows:
“Yadvo devaaschakrima jihvayaa
guru manaso vaa prayutee devahedanam araavaa yoe noe abhi ducchunaayate tasmin
tadenoe vasavoe nidhetana swaahaa ||
O
Gods, O Vasus, that serious god-offending sin which we committed by our
tongues, by our understanding, and by our actions, place that in those who come
near and act in an evil way towards us (provoke us). Hail (Swaahaa)!
This
is a Homa mantra for self-purification seeking relief from such evil thoughts
as it ends with the sacrificial term “Swaahaa” a term used in offering
oblations to deities through the medium of fire (Agnideva).
Since
the word Swaahaa comes at the end of these mantras, these are mantras
meant for Homa (sacrifice) for self-atonement like the one we recite in daily
prayers for self-atonement (prayaschittaa)—“Sooryascha maamanyus-cha…..paapebhyo
rakshantaam” and “Agnischa maamanyuscha….paapebhyo rakshantam”. Unfortunately
Sandhyavandana mantras are also made exclusive to Brahmin males
only where the dwijas pray for atonement of their sins committed
during the day or night. Does it mean others do not commit sins or
they do not need atonement every day?
\Lord
Narayana, to whom this apology is submitted, is sure to bear the acts of our
omissions and commissions with regard to Saastras.
\Now
a days we find priests are greedy and even demand huge fees that is also greed
or Kama an evil act (ripu). “Yatkinchit dakshina” or voluntary gift
based on what one can afford received for conducting a ritual is not prohibited
in Veda. The hereditary priesthood and the monastic orders are permitted to
receive gifts. A person of outstanding spiritual merits can accept free
gifts without damage to his spiritual vitality. Even such, must not
covet, for covetousness destroys spiritual brilliance. In
Taittaereeya Samhita it is stated that Kaama (God’s prompting) is at the
base of all cosmic activities. It is responsible for the giving and acceptance
of gifts. The pure Self is not affected by that. God is that gives and
God it is who receives: “ka idam kasmaa adaadityaaha | prajaapatirve
kah | sah prajaapataye dadaati | kaamah kaamayetyaaha | kaamo hi dadaati |
kaamah pratigriheetaa| kaamena pratigrihnaati | kaamo daataa |
kaamah pratigriheetaa | kaamah samudramaavisyetyaaha | samudra iva hi
kaamah |neva hi kaamasyaantao asti | na samudrasya||
Even our
Devatas are not free from the influence of Anger. Scriptures always speak of Kama
(Lust) induces Krodha (anger) and therefore referred in pair as vices
which is very well illustrated in Ramayana:
Dasratha’s advice to Rama in Ramayana:
Gunavaanapi tu snehaat putra vakshyaami te hitam |
bhooyo vinayamaasthaaya bhava nityam jitendriyah ||Kaama-krodhaani
tyajasva vyasanaani cha | Parokshyaa vartamaano vrityaaa pratyakshyaa tathaa ||
To you, a
storehouse of merits as you are, I shall tender friendly advice out of sheer
affection. Resorting to even greater humility than before, constantly keep your
senses under control and eschew violence born of concupiscence (lust) and anger
Manu on Anger:
Paisunyam saahasam droha eershyasooyaartha
dooshanam | vaagdandayoscha paarushyam krodhojo api gano ashtakah ||
Tale-bearing, violence, vindictiveness, jealousy, censoriousness,
squandering one’s patrimony, abusive speech and cruelty in punishment are the
eight vices of anger.
Manu on Lust
Mrigayaaksho divaasvaapah parivaadah striyo
madah |Trauryatrikam vrithaatya cha kaamajo
dasako ganah ||
Hunting, playing at dice, a sleeping by day, slandering others, fondness
for women, vanity, love of singing, playing on musical instrument and dancing
and strolling about idly—these are the one that induces one
to Lust.
It
is also worth recalling here following two slokas from Bhagavad Gita
chapter II though I have dealt with the subject of Lust later in detail:
Krodhaad bhavati sammohah sammohaatsmritivibhramah
|
Smritirbhrmsaad buddhinaaso buddhinaasaat pranasyati ||
63 ||
Tasmaadyasya mahaabaaho nigriheetaani sarvasah |
Indriyaaneenindriyaarthe abhyastasya prajnaa
pratishthitaa || 68 ||
From
attachment arises desire, from desire results anger, from anger results
delusion, from delusion results confusion of memory, from confusion of memory
results destruction of Intelligence and from destruction of intelligence he
perishes. Therefore, mighty armed one, he whose senses are well controlled from
their objects has steady wisdom.
\ MANYUSUKTAM
Manyu sukta is hymn 10.83
and 10.84 from the Rigveda.
It contains 14 verses and is dedicated to the deity Manyu.
Manyu in Vedic Sanskrit stands for temper,
anger or passion.
Satapatha Brahmana
IX-1-1-6 says:
"From Prajapati,
when he had become enfeebled, the deities departed. Only one god, Manyu, did not leave him, but
continued extended within him. He (Prajapati) wept. The tears which fell from
him remained in that 'Manyu'. He became
Rudra
with a hundred heads, a hundred eyes, and a hundred quivers. Then the other
drops which fell from him in unnumbered thousands entered also a protector rakshaka
when he had wept. This Rudra
with a thousand heads, eyes, and quivers, stood with his bow strung, and arrows
on the string, causing terror, and demanding food. The gods were afraid of him.
They said to Prajapati:'We are afraid of this being, lest he destroy us.' Prajapati said to them:
'Collect for him food, and with it appease him.' They collected for him this
food, the satarudriya."
Later, all gods,
including Prajapati sang Satarudriya
hymns and appeased Rudra. Satarudriyam begins with the words: "Namaste
Rudra Manyava uto ta ishave namah--Salutations to thy anger O Rudra, and also
to your arrow. The Lord as Rudra, his bow and arrows, as well as his anger are all saluted.
Rudra can be a punisher (Bhaadaka), and Manyu is only a characteristic of his implying
frightening form of the Lord for we have to reap the fruits for our evil and
bad actions aaccording to Dharma known
as Karmaphala. He is also a Rakshaka
protector and therfore he is visualized
with bow and arrows that are needed for
both punishing and protecting. Therfore
we plead to him as a complete deity endowed
with anger and equipped with bow and arrows (like Kodanda Rama in
Puranas).
Manyu suktam helps in the control of anger and lust. A regular recitation
with the appropriate chandas will
help a lot to control anger and lust. Vaishnavas believe that this suktam is
connected with Nrisimha and Hanuman and thus chant it to please the ire-some
forces. This
prayer is to decimate the internal foes within us which are Shadripus-6
enemies--Kama (Lust), Krodha (anger), Lobha (Greed), Moha (Attachment of a
negative kind), Mada (Arrogance-to be differentiated from ego) and Maatsarya
(Jealousy). There is a proverb in
Sanskrit that says ushnam ushnena
saamyati heat is cooled down by heat alone that is true in physics also (refrigerator
science; diamond cuts diamond). So the
Lord is propitiated in his angry form to over-come anger within us. This sukta
refines the neutral energy of anger within ourselves and paves way for subtle
dharmic anger for right application and prevents from "sinning" with
anger. The anger of H iranyakasipu
was conquered by the anger of Narasimha!
Mahanarayana
Upanishad introduces five mantras after a prayer to Medhadevi as Jnana is to be
prayed from Rudra, called Panchabrahma Mantras. These mantras are interpreted
as related to God Rudra. These names namely Sadyojata,
Vamadeva, Aghora, and Tatpurusha signify the faces of god Mahadeva of five
heads (Panchanana). But since these five mantras are called by the name Panchabrahma, it is a prayer to
explain them as related to Supreme Brahman. It is pointed out that Srutis and
Smritis support the idea of these mantras are related to Parabrahman. In
Narasimha Tapaniya Upanishad Sri Narasimha is
praised as Easanah
sarvavidyanam
and so these terms signify Lord Narasimha. Sadyojata
is a term most appropriate to Lord Narasimha. Sadyojata, Vamadeva are terms
that are used to signify Sri Rama in Nirvana Khanda of Skanda Purana. So these
terms are equally applicable to Vishnu Avatars and are all related to
Parabrahman. So we come across mantras that are applicable to Rudra are also
applicable to Narasimha both known for their anger with a purpose and moral
behind. Among them Panchabrahma mantras and Manyu Sukta are popular with both
the deities though focused on Parabrahman.
The purport of this Suktam is to find the
refinement of the force in us and a transmutation of negativity inside us. This
sukta provides an alchemical touch to the process of antar-yajna (inner-sacrifice) and aids in the transcendence of a
negative trait to that of positive vibrant energy. Manyú, Vedic sanskrit for
"spirit, temper, ardor, passion, anger" is the name of two rishis,
one, the son of Tapas (austerity), author of Manyusuktham Rigveda 10(Mandala)
83-84 and the other, the son of Vasishta, author of Rigveda 9 (Mandala) 97.
One must be aware of Krodha and Kama but not
give in to these negativities nor try to suppress them. Chanting Manyu suktam
is not an exercise in suppression. It is simple attempt to know them for what
they are. The chanting creates a distance in your mind and with this distance
one can view these emotions at a distance as if they were strangers. They are in fact strangers they do not belong
to our inner psyche. You will be surprised to find that without your support,
they cannot exist, they simply drop away! This may not make much sense to you
when it is just someone else's experience - but through constant practice you
will experience the truth for yourself. It is only this awareness that can
awaken Self-knowledge, and free you of these concepts of all dualities. Manyu suktam aids this journey towards
self-knowledge.
Manyu Sukta is one of the more important suktams
occurring in the Rig Veda. The rishi is known as Taapasa Manyu, the devata is
SrI Lakshmi Narasimha in Vaishnava concept (Manyu) and the meter is
trishtup/jagatI that are needed to qualify as a Mantra.
There is a common misconception that some Puranic
devatas like Indra are mentioned several times in the Veda, whereas Vishnu (as
Trinity aspect of Brahman) is mentioned relatively less
number of times. A reading of this
suktam will dispel this illusion. The
truth is that, all the suktams are talking about SrIhari (Supreme Principle)
only. When the Veda says, “Bhagavan Indra, the Slayer of Vrtra”, it does not
refer to the devata known as Indra who killed the asura vrtra. Rather, it
refers to Parabrahman (Sriman NArAyaNa in Vaishnava concept-- ambasya paare bhuvanasya madhye) who is
known as Indra, which has the meaning of “foremost/excellent/best) and who is
the slayer of the covering (vritra) called “Prakriti
(material nature), Ajnana (ignorance)
AndhakAra (Darkness) ”
Similarly, Agni Suktam talks about NArAyaNa who is
known as Agni which means “one who leads” (Agra nEtha), Rudra suktam talks
about NArAyaNa known as Rudra (rutaat
traayate iti--one who saves from miseries). Brahmanaspati Suktam talks
about NArAyaNa, the Lord of Brahma (Brahmanaspati – Pati or Lord of Brahma) and
so on. Vishnu Suktam talks about NArAyaNa, the all-pervading one (Vishnu).
So,
the Manyu SuktA refers to NArAyaNa or Supreme Spirit or Parabrahman in his
angered form as Narasimha. This Vishishtadvaita interpretation is included
in the meanings of the suktam in English below referring to Nrasimha besides
literal meaning of the Vedic Text by Griffith given within square brackets.
yaste manyo.avidhad vajra sāyaka saha
ojaḥ puṣyati
viśvamānuṣak |
sāhyāma dāsamāryaṃ tvayā yujā sahaskṛtenasahasā sahasvatā || 1 ||
sāhyāma dāsamāryaṃ tvayā yujā sahaskṛtenasahasā sahasvatā || 1 ||
[He who hath reverenced thee, Manyu, destructive
bolt, breeds for himself forthwith all conquering energy. Arya and Dasa will we conquer with thine aid,
with thee the Conqueror, with conquest conquest-sped.]
O Bhagavan Lakshmi
Narasimha, who is angry (OR) who acts for the benefit of his devotees, who
burst out of that pillar like an arrow (OR) who has an unchanging svarUpam and
attacks like an arrow! One who is mighty, with the strength that is innate and
natural! The one who worships you uninterruptedly by engaging in bhakti
yoga, immediately brought about by jnAna yoga and karma yoga (as ancillaries)
and overcoming his ahaMkaram, i.e., fully (in knowledge and other qualities).
We will conquer our enemies and friends (papa and punya karmas)
manyurindro
manyurevāsa devo manyurhotā varuṇojātave
manyuṃ viānuṣīryāḥ pāhi nomanyo tapasā sajoṣāḥ || 2 ||
[Manyu was Indra, yea, the God, was Manyu, Manyu was
Hota, Varuna, Jatavedas. The tribes
of human lineage worship Manyu. Accordant with thy fervor, Manyu, guard us]
Manyu is the foremost One (Indra). Manyu alone
is the only one filled with vAtsalya guNam (dEva). Manyu is the actual doer and
the upAyam (hOtA). Such a Manyu surrounds the three worlds (and thereby
protects). Manyu is the omniscient One. The prapannAs praise him constantly
(thus). O Manyu! By your tapas, which is of the form of knowledge to
guide the chEtanas out of samsArA and by the fact that you possess equal love
for all of us without distinction, please protect us.
abhīhi
manyo tavasastavīyān tapasā yujā vi jahi śatrūn | amitrahā vṛtrahā
dasyuhā ca viśvā vasūnyā bharātvaṃ naḥ ||
3 ||
[Come hither, Manyu, mightier tham the mighty; chase,
with thy Slayer of foes, of Vritra, and of Dasyu, bring thou to us all kinds
of wealth and treasure.]
Fearlessness is attained on account of being
connected by yOga with manyu (Narasimha), who is stronger than the strongest by
virtue of being the controller of all. Therefore, you fetch us, the baddha jivAs,
all wealth (of the form of bhagavad kaimkaryam) for us after completely
conquering our enemies of the form of adhibautika, adhyAtmika and adhidaivaka
as well.
tvaṃ hi
manyo abhibhūtyojāḥ svayambhūrbhāmoabhimātiṣāhaḥ |
viśvacarṣaṇiḥ sahuriḥ sahāvānasmāsvojaḥ pṛtanāsu dhehi || 4 ||
viśvacarṣaṇiḥ sahuriḥ sahāvānasmāsvojaḥ pṛtanāsu dhehi || 4 ||
[For
thou art, Manyu, of surpassing vigor, fierce, quelled of the foe, and
self-existent, Shared
by all men, victorious, subdued, vouchsafe to us superior strength in battles]
You are verily that angry
Narasimha who possessed of immense strength/brilliance, manifested himself at
the time of his will (out of the pillar) and subdued the enemy (H iranyakasipu). You are omniscient, so
you know our sufferings very well. Being mighty, ie, omnipotent, you have the
power to remove our sufferings as well. Furthermore, you are equally shared by
all, i.e., everyone has the right to resort to you, and you do not heed their
doShas. Therefore, give us, the baddha jivAs, the ability to withstand this
hostile army that is samsAra (prakriti mandalam).
abhāghaḥ
sannapa pareto asmi tava kratvā taviṣasyapracetaḥ |
taṃ tvā manyo akraturjihīḷāhaṃ svā tanūrbaladeyāya mehi || 5 ||
taṃ tvā manyo akraturjihīḷāhaṃ svā tanūrbaladeyāya mehi || 5 ||
[I have departed, still without a portion, wise God!
according to thy will, the Mighty. I, feeble man, was wroth thee, O Manyu I
am myself; come thou to give me vigor]
O Manyu, One who performs
acts only for his devotees! I moved away, rejecting your grace, which is the
cause for all sukRtams and the sole upAyam, and in consequence, forsaking my
rightful share, which is the supreme bliss (of kaimkaryam), which is the
supreme abode (bhagavAn/sri vaikuntam). I foolishly moved away rejecting
my own (essential) self (nature) of seshatvam and pAratantriyam. O acutely
intelligent One! Approach me for giving me the strength (i.e., to experience
you).
ayaṃ te
asmyupa mehyarvāṃ pratīcīnaḥ
sahure viśvadhāyaḥ |
manyo vajrinnabhi māmā vavṛtsva hanāva dasyūnrutabodhyāpeḥ || 6 ||
manyo vajrinnabhi māmā vavṛtsva hanāva dasyūnrutabodhyāpeḥ || 6 ||
[Come
hither. I am all thine own; advancing turn thou to me, Victorious, All-supporter! Come to me, Manyu, Wielder of the Thunder:
bethink thee of thy friend, and slay the Dasyus].
O Manyu (One who performs
acts for his devotees)! One who possesses infinite auspicious attributes!
Holder of the sudarshaNa chakra! One who is victorious! I am yours. Approach
me, being in front, turned towards me (in compassion), protect me, afflicted by
concealment of that which is to be known (artha pAnchaka jnAnA) and kill off my
enemies (who are responsible).
abhi
prehi dakṣiṇato bhavā me.adhā vṛtrāṇi jaṅghanāvabhūri
|
juhomi
te dharuṇaṃ madhvo aghramubhā upāṃśuprathamā
pibāva || 7 ||
[Approach, and on my right hand hold thy station: so shall we slay a multitude of foemen. The best of pulp I offer to support thee: may we be first to drink thereof in quiet]
[Approach, and on my right hand hold thy station: so shall we slay a multitude of foemen. The best of pulp I offer to support thee: may we be first to drink thereof in quiet]
On account of the enemies that cover (prakruti
mandala) which is inanimate matter, of the nature of a great darkness (ajnAnA),
come very near to me and remain with me, O worthiest One. I will offer myself
unto you, the supporter and we, being the first ones (i.e., above the effects
of matter and unborn) shall drink (experience) the secret mantra/the essence of
our relationship that is the goal (sArataraM) of the honey (shAstras).
tvayā
manyo sarathamārujanto harṣamāṇāso
dhṛṣitāmarutvaḥ |
tighmeṣava āyudhā saṃśiśānā abhi pra yantunaro aghnirūpāḥ || 8 ||
tighmeṣava āyudhā saṃśiśānā abhi pra yantunaro aghnirūpāḥ || 8 ||
[BORNE on with thee, O Manyu girt by Maruts, let our
brave men, impetuous, bursting forward, March on, like flames of fire in form, exulting, with pointed arrows,
sharpening their weapons]
O Manyu (Narasimha)! You stand as vaisvAnarAgni of
many forms, i.e., in all living beings! Master of Nitya Suris! One with sharp
arrow like nails, sharpening weapons for dispatch (at my enemies)! I will move
ahead (i.e., progress in sAdhaNa) with you in the same body, being brave and
happy in mind (because of this).
aghniriva
manyo tviṣitaḥ sahasva senānīrnaḥ
sahure hūtaedhi |
hatvāya śatrūn vi bhajasva veda ojo mimāno vi mṛdhonudasva || 9 ||
hatvāya śatrūn vi bhajasva veda ojo mimāno vi mṛdhonudasva || 9 ||
[Flashing like fire, be thou, O conquering Manyu,
invoked, O Victor, as our army's leader. Slay thou our foes, distribute their possessions: show forth thy vigor,
scatter those who hate us.]
O Narasimha! One who shines with the brilliance of
fire in his fury! One with great prowess! Answering my call, become a commander
unto me/for us. Kill the enemies and bestow knowledge in full. Give me the
strength (of yoga) to crush the enemies, removing them completely.
sahasva
manyo abhimātimasme rujan mṛṇan pramṛṇan
prehiśatrūn |
ughraṃ te pājo nanvā rurudhre vaśī vaśaṃnayasa ekaja tvam || 10
ughraṃ te pājo nanvā rurudhre vaśī vaśaṃnayasa ekaja tvam || 10
[O Manyu, overcome thou our assailant on! breaking,
slaying, crushing down the foemen. They have not hindered thine impetuous vigor: Mighty, Sole born! Thou
maketh them thy subjects.]
O Narasimha! Defeat this foe for me. Come near to me
and break these enemies, who are directly impeding (brahma-jnAnam), smashing
them and crushing them completely with your guNam of ugraM and strength. You
are the controller who leads your helpless dependents.
eko
bahūnāmasi manyavīḷito viśaṃ-viśaṃ
yudhaye saṃśiśādhi |
akṛttaruk tvayā yujā vayaṃ dyumantaṃ ghoṣaṃvijayāya kṛṇmahe || 11 ||
akṛttaruk tvayā yujā vayaṃ dyumantaṃ ghoṣaṃvijayāya kṛṇmahe || 11 ||
[Alone or many thou art worshipped, Manyu: sharpen
the spirit of each clan for battle. With thee to aid, O thou of perfect splendor, we will uplift the glorious
shout for conquest.]
You are praised by all categories of people as the
One eternal sentient principle that is the self and hence, the sole protector
as well as the fulfiller of desires, for many eternal sentient (the jivAs).
Hone them (the jivAs) for the battle. We, who are together in yOga with you of
great effulgence, roar gloriously in anticipation of victory.
vijeṣakṛdindra
ivānavabravo.asmākaṃ manyo adhipā bhaveha |
priyaṃ te nāma sahure ghṛṇīmasi vidmā tamutsaṃ yataābabhūtha || 12 ||
priyaṃ te nāma sahure ghṛṇīmasi vidmā tamutsaṃ yataābabhūtha || 12 ||
[Unyielding bringing victory like Indra, O Manyu, be
thou here our Soverign Ruler. To
thy dear name, O Victor, we sing praises: we know the spring from which thou
art come hither.]
O Narasimha! You are the one who fetches victory for
us, like you did for Indra. You are beyond reproach. Become our master for us
here itself. We praise your dear name. O one of indefatigable prowess! We know
that enthusiasm (reason) because of which you manifested.
ābhūtyā
sahajā vajra sāyaka saho bibharṣyabhibhūtauttaram |
kratvā no manyo saha medyedhi mahādhanasya puruhūtasaṃsṛji || 13 ||
kratvā no manyo saha medyedhi mahādhanasya puruhūtasaṃsṛji || 13 ||
[Twin-born
with power, destructive bolt of thunder, the highest conquering might is thine,
Subdued!
Be friendly to its in thy spirit,
Manyu, O Much-invoked, in shock of mighty battle.]
O Narasimha! One who is
born with insurmountable strength that is natural to you! One who is unchanging
despite being born! You are holding that powerful arrow OR bear those sharp
nails (for defeating the asurAs). Hence you are known as uttaraM, ie, the rescuer
of devas from asurAs (which is the purpose of your birth). You, who has many
names and forms, of infinite kalyAna
gunAs beginning with sousIlyam,
who are favorably disposed to all, are able to mingle (during your births)
owing to your resolve to protect us.
saṃsṛṣṭaṃ
dhanamubhayaṃ samākṛtamasmabhyaṃ
dattāṃvaruṇaśca
manyuḥ
bhiyaṃ dadhānā hṛdayeṣu śatravaḥparājitāso apa ni layantām || 14 ||
bhiyaṃ dadhānā hṛdayeṣu śatravaḥparājitāso apa ni layantām || 14 ||
[For spoil let
Varuna and Manyu give us the wealth of both sides gathered and collected; and
let our enemies with stricken spirits, overwhelmed with terror, slink away
defeated
O Narasimha! One who is
enveloping the three worlds and hence, is the supporter of all! One who also
performs acts solely for his devotees! Grant us the two kinds of wealth, after
gathering and collecting them for us. Give fear in the heart of our enemies and
let them go away after having been conquered, cowering in defeat.
BHAGAVAD
GITA
The Vedas use the word kāma, or
lust, not only for sexual desires but also to include all desires for material
enjoyment based on the bodily concept of the self. Thus, lust shows itself in
many ways—the urge for money, physical cravings, craving for prestige, the
drive for power, etc. This lust is only a perverted reflection of love for God,
which is the inherent nature of every living being. When the soul associates
with the material energy in the form of the body, its divine love for God is
transformed into lust, in association with the mode of passion. Since divine
love is the highest power of God, its perversion in the material realm, which
is lust, is also the most powerful force in worldly activities.
The “lust” for worldly enjoyment as the
cause of sin, as the malignant allure sitting within us. The mode of passion
deludes the soul into believing that worldly objects will give satisfaction,
and so one creates desires for acquiring them. When desire is satisfied, it
gives birth to greed; when it is not satisfied, it gives rise to anger. One
commits sins under the influence of all three—lust, greed, and anger. Greed is
nothing but intensified desire, while anger is frustrated desire and therefore
lust, or desire, is the root of all evil.
Knowledge of what is right and what is
wrong is called discrimination. This discrimination resides in the intellect.
However, lust is such a formidable adversary.
There are three grades of examples to illustrate this principle. Fire,
which is the source of light, gets covered by smoke. This partial obscuring is
like the thin cloud that sāttvic desires create. A mirror, which is
naturally reflective, gets obscured by dust. This semi-opacity is like the
masking impact of rājasic desires on the intellect. And an embryo gets
concealed in the womb. This complete obfuscation is like the consequence of tāmasic
desires subverting the power of discrimination. Similarly, in proportion to the
grade of our desires, the spiritual knowledge we may have heard and read gets
shrouded.
“Desire burns like an unquenchable
fire, which never brings happiness to anyone. The wise renounce it, knowing it
to be the root of misery.” But those who do not understand this secret waste
away their life in the futile pursuit of trying to satiate their lust.
Kāma “desire is
”duṣhpūreṇa “ insatiable,” and anala “inexhaustible.” Desire overpowers the
discriminatory power of the wise and lures them to fulfill it. However, the
more they attempt to dowse the fire of desire, the more strongly it burns.
By revealing the locations where lust
resides, there is a method of
controlling it. The fortress of the enemy must be spotted before one can lay
siege on it. The senses, mind, and
intellect are the places from where lust exercises its dominion over the soul.
Under the sway of lust, the sense objects are desired by the senses, the senses
infatuate the mind, the mind misleads the intellect, and the intellect loses
its discriminatory powers. When the intellect is clouded, the living being is
deluded to become a slave of lust and will do anything to satiate it.
These instruments—senses, mind, and
intellect—are not bad in themselves. They were given to us for the purpose of
achieving God-realization, but we have permitted lust in its many forms to lay
siege on them. Now, we have to use the same senses, mind, and intellect to
uplift ourselves.
How to overcome lust, the root of all
evil, which is so pernicious to human consciousness? Having identified the
repositories of lust, curb the desires of the senses. Permitting them to arise
is the cause of our miseries; while eliminating them is the way to peace.
We create desires for the objects of
the senses of the body, and then become agitated by them. When we get the
cherished object, the disease of our own creation gets eradicated, and we think
of it as happiness. However, if we think
of ourselves as the soul and our only purpose is happiness of the soul, then it
becomes easier to renounce such material desires. Bring the senses under control, thereby
slaying the lust residing in them. To
accomplish this we must use the higher instruments given by God to us.
An inferior entity can be controlled by
its superior entity. We need to make use of gradation of superiority amongst
the instruments God has provided to us.
The body is made of gross matter; superior to it are the five
knowledge-bearing senses (which grasp the perceptions of taste, touch, sight,
smell, and sound); beyond the senses is the mind; superior to the mind is the
intellect, with its ability to discriminate; but even beyond the intellect is
the divine soul. This knowledge of the sequence of superiority amongst the
senses, mind, intellect, and soul, can now be used for rooting out lust, as
explained in the final verse of this chapter
We should slay this enemy called lust
through knowledge of the self. Since the soul is a part of God, it is divine in
nature. Thus, the divine bliss it seeks can only be attained from a divine
subject, while the objects of the world are all material. These material
objects can never fulfill the innate longing of the soul and so it is futile to
create desires for them. We must exert and train the intellect to think in this
manner, and then use it to control the mind and the senses.
\This is explained very beautifully in
the Kaṭhopaniṣhad
with the help of the model of a chariot: ātmānagaṁ rathinaṁ viddhi śharīraṁ rathameva tu buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva cha indriyāṇi hayānāhurviṣhayānsteṣhu gocharān
ātmendriyaman-yuktaṁ
bhoktetyāhur-manīṣhiṇaḥ (1.3.3-4) [v21]
The Upaniṣhads
say there is a chariot, which has five horses pulling it; the horses have reins
in their mouths, which are in the hands of a charioteer; a passenger is sitting
at the back of the chariot. Ideally, the passenger should instruct the
charioteer, who should then control the reins and guide the horses in the
proper direction. However, in this case, the passenger has gone to sleep, and
so the horses are holding sway.
In this analogy, the chariot is the
body, the horses are the five senses, the reins in the mouth of the horses is
the mind, the charioteer is the intellect, and the passenger seated behind is
the soul residing in the body. The senses (horses) desire pleasurable things.
The mind (reins) is not exercising restraint on the senses (horses). The
intellect (charioteer) submits to the pull of the reins (mind). So in the
materially bound state, the bewildered soul does not direct the intellect in
the proper direction. Thus, the senses decide the direction where the chariot
will go. The soul experiences the pleasures of the senses vicariously, but
these do not satisfy it. Seated on this chariot, the soul (passenger) is moving
around in this material world since eternity.
\
However, if the soul wakes up to its
higher nature and decides to take a proactive role, it can exercise the
intellect in the proper direction. The intellect will then govern the lower
self—the mind and the senses—and the chariot will move in the direction of
eternal welfare. In this way, the higher self (soul) must be used to control
the lower self (senses, mind, and, intellect).
Here are the slokas from Bhgavad Gita on
Manyu and Kama Anger and Desire or Passion:
kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam || 37 ||
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam || 37 ||
dhūmenāvriyate vahnir yathādarśho malena cha
yatholbenāvṛito garbhas tathā tenedam āvṛitam || 38 ||
yatholbenāvṛito garbhas tathā tenedam āvṛitam || 38 ||
āvṛitaṁ
jñānam
etena jñānino
nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha || 39 ||
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha || 39 ||
It
is this desire, it is this anger, born out of the Guna which is passion (rajas) that is all devouring, and extremely wicked;
one must understand that this verily is one’s enemy in the world.
Even
as fire is covered by grime, and embryo by womb, so in this world by that (viz.
desire and anger).
Wisdom
is observed and fouled by it, and so this desire is the constant enemy of a
wise man; it is like an all-consuming and insatiable fire.
Indriyāṇi mano buddhir asyādhiṣhṭhānam
uchyate
etair vimohayatyeṣha jñānam āvṛitya dehinam || 40 ||
etair vimohayatyeṣha jñānam āvṛitya dehinam || 40 ||
Tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam ||41 ||
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam ||41 ||
The
sense-organs, mind and intellect (or reason) are the places where the desire
lurks and begins to operate. Desire confounds and smothers the wisdom of the
embodied Self through these avenues in various ways.
Therefore,
the sense-organs must first be controlled and the evil thing (Desire) must be
struck down. Otherwise, it will destroy both the lower wisdom--Jnaana (obtained from scriptural study
and from the masters) and the higher wisdom--Vijnaana
obtained by intuition and experience)
\ indriyāṇi parāṇyāhur indriyebhyaḥ
paraṁ
manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ || 42 ||
manasas tu parā buddhir yo buddheḥ paratas tu saḥ || 42 ||
evaṁ
buddheḥ
paraṁ
buddhvā
sanstabhyātmānam ātmanā
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam || 43 ||
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam || 43 ||
Exalted are the senses; higher than
them is the mind; and higher than the mind is the intellect (or reason); beyond
the reach of the intellect is “That” (Sah) Supreme.
Thus
knowing what is beyond the intellect (reason) one must steady (make firm)
himself (viz. mind) by himself (viz. intellect or reason) and slay this enemy
(viz. Desire), who assumes diverse forms at will, and whom it is hard to reach
and conquer.
Saknoteehaiva
yah sodhum praak-sreera-vimokshanaat |Kaamakrodha dvayam vegam sa yuktah sa
sukhee narah || 5-23 ||
He who can stand boldly against the
unsettling currents set up by desires and anger within himself, is the one
yoked to discipline before he gives up his body.
SANDHYAVANDANA
EXPIATION MANTRA
Every
act of devotion is an act of weeding and sowing. The mind has to be cleansed of
possible sins and planted with thoughts of purity and holy resolutions.
Sandhyavandana mantras have therefore prescribed the mantra
Agniśca mā manyuśca manyupatayaśca manyukṛtebhyaḥ
| pāpebhyo rakṣantām |
May
Fire, Anger and Guardians of anger guard me from the sins resulting from
anger!
Manyu is a Deity found mentioned in the
Vedas. We get the sense of anger towards
one’s enemies--including internal foes like craving, rage, covetousness and
passion.
The
guardians of Manyu are the senses and energies of man. Man’s passions are his
misfortunes. Just as the home is protected from thieves and burglars by placing
proper guard so a man has to protect himself from sinful acts perpetrated
through his enslavement to the passions and pleasures of the senses.
FULL
KAAMOKARSHEET-MANYURAKAARSHEET UPAAKARMA MANTRA IN MAHAANARAYANA UPANISHAD
Upanishads have deified both Desire and
Anger making them Devatas worthy of worship and oblation and Hindu Samskaras
have prescribed these mantras for annual expiation and self-purification
ceremony called Upakarma.
Desire is personified as a deity in the
Vedas. The Nāsadīya Sūkta announces that Kāma or God's Will in the form of
desire to create the world existed at a time when this universe did not come
into being. The Manu smriti II 4 points out that whatever activity is found in
a creature, all that is the movement of desire. In the Bhagavad Gītā chapter
XIII it is pointed out that icchā (desire), pleasure, pain and the rest are the
attributes of the kṣetra
(psycho-physical being) and that the Kṣetrajña
(Spirit or Self) is eternally pure, simple and divine.
The traditional codes declare that the
five universal elements, the resident deities and one’s own heart witness the
thoughts and actions of a man even though they are concealed from his neighbor.
A worshipper is represented here as
offering repeated salutations to the gods who witness the inside of all men and
arraign them to the bar of divine justice. He pleads not guilty and deposes
that he, the Self in man, did not do any act, is not doing anything, is not an
agent, or an abettor, desire, charming to all in appearance, is the agent that
did acts and is doing them. Finally in order to propitiate the deity of Desire,
so that the worshipper may be left in his pure nature, as a resent of the
withdrawal of all harmful desires, an oblation is offered into the consecrated
fire.
In many contexts in the Vedas the term Manyu
is appropriately rendered by modern scholars as the longing fervor.
According to Sāyana, Manyu is rage towards the enemy, internal or
external. In Taittirīya Brāhmaṇa
II 4 1 Manyu is eulogized as Bhaga and Varuṇa
and also supplicated not to damage Tapas by intrusion. In Kamokarsheet mantra
with which we do homa in Upakarma the term Manyu occurs in connection with
Kāma. It is translated as anger personified, for obstructed desire is the
source of anger. All those cravings, instincts, propensities, inclinations,
desires and needs that express themselves continually in the thoughts and
behavior of men are referred to by the word Kāma, And so obstruction of
Kāma in any form evokes responses in the shape of rage or anger which supply
the motive force for a wider area of thought and activity covered by human behavior.
Thus anger or dvesha is
another trait of the physical and psychological equipment of man from which his
true Self stands aloof. Penitent man weeps for his sins and ascribes to desire
and anger the sins that are committed by him.
Upanishads say “Yajnena dvishah
mitro bhavati yajne sarvam pratishthitam”--Through sacrifice enemies become
friends; everything is established in yajna. So Upanishadic wisdom deifies both
Kama and Manyu as deities and pours oblations to sacrificial fire to save them
from both!
The Full Mantras for Upakarma Ritual
kāmo'kārṣīnnamo
namaḥ |kāmo'kārśītkāmaḥ
karoti nāhaṁ
karomi kāmaḥ
kartā nāhaṁ kartā kāmaḥ
kārayitā nāhaṁ
kārayitā
eṣa te kāma kāmāya svāhā ||
1. Salutations to the gods! Desire
performed the act. Desire did the act. Desire is doing the act, not I. Desire
is the agent, not I. Desire causes the doer to act, not I. O Desire,
fascinating in form, let this oblation
be offered to thee. Hail!
manyurakārṣīnnamo
namaḥ |manyurakārṣīnmanyuḥ karoti nāhaṁ karomi manyuḥ kartā nāhaṁ
kartā manyuḥ
kārayitā
nāhaṁ kārayitā eṣa
te manyo manyave svāhā
Salutations to the gods! Anger
performed the act. Anger did the act. Anger is doing the act, not I. Anger is
the agent; not I. Anger causes the doer to act, not I. O Anger, let this
oblation be offered to thee. Hail!
Conclusion
If the intellect is well-trained and purified by the
fire of Self-knowledge and
discrimination, the intellect will be able to control the sense-horses with the
help of spiritual practice and detachment as the two cords of the reins of mind
and Yama and Niyama (moral conduct and spiritual practices) as the whip. The
charioteer should hold the reins under
control all times, otherwise the sense-horses will lead one into ditch of
ignorance. A single moment of carelessness leads to the downfall of the seeker.
Finally, one must cross over the river of illusion (Maya by using the bridge of
meditation and Japa-- the silent repetitive chanting of a mantra or Lord’s name
to still the ripples of mind waves--to reach the spiritual shore of trance
(Samaadhi). Those who cannot control the senses will not be able to attain
Self-realization, the goal of human birth.
One must not
spoil oneself by wrongful temporary pleasures of the senses. One who can control the senses can control
the whole world, and achieve success in all endeavors. Passion cannot be
completely eliminated, but is subdued by Self-knowledge (Vijnaana). Vijnaanena Atmaanam vedayati Atmanaa Vindate
veeryam--One attains strength (to overcome anger) by turning to Inner-net. The
intellect becomes polluted during the youthful years just as the clear water of
even the holy Ganges becomes muddy during the rainy season. Keeping good
company and setting a higher goal of life prevent the mind and intellect from
being tainted by the distractions of sensual pleasures.
REFERENCES
1.
Omkarnath Kamalapurkar, Manyu suktam, Internet
2.
Manyu Suktam
-- A Sri Vaishnava commentary, Internet
3.
Ramachndra Rao
S.K., Gita-Kosha(Trisati), Kalpatharu Research
Academy, Bengaluru, India.
4.
Swami Vimalananda,
Mahanarayana Upanishad, Ramakrishna Math, Chennai, India.
5.
Swami
Dayananda, Sri Rudram, Gangadhareswar Trust, Rishikesh
6.
Swami
Prabhupada, Bhagavad Gita, The Macmillan Company, NY, USA
7.
Christine Norquist, Medical News Today, December 2018, internet
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