The Aghamarshana Suktam and its importance to spiritual growth and realization. 

By Yogi Baba Prem Tom Beal Vedavisharada, CYI, C.ay, C.va.

 For spiritual aspirants and students of spiritual growth and personal development; the aghamarshana mantra is one of the most important tools for personal realization.  Commonly referred to as the “sin destroying” mantra, this definition in reality obscures the real power of the mantra.   

To understand what the word “aghamarshana’ is attempting to convey, one must explore the root components that form the word, namely “agha” and “marshana”.  It is by understanding the meaning of the word that a deeper understanding can be given to the mantra itself.  So it is for this reason, that study of key words or names of mantras is considered important. 

 To begin ones personal exploration of  the Agamarshana suktam one should start with “Agha”; which is commonly interpreted to mean sin.  But there is a fundamental issue with this interpretation.  Sin, in the western sense, is not really a Vedic teaching or Vedic concept.  In the Vedas, agha would commonly mean impurity or in modern day terms, an internal toxin.  Marshana would literally mean endurance, and the extension of “shana” would also mean forgiving.  But more commonly the meaning ‘destruction’ is used.  So the word “aghamarshana” would mean to destroy impurities and to forgive the process that formed the impurities. It would also be correct to say that it gives the power to endure the impurities.  A similar attitude is reflected in the verbal root to marshana which is Mrisha; meaning to “not heed”.  From the standpoint of the original teachings, it would be mean’t to not heed to impurities.  In other words, aghamarshana would mean to reduce and alter the influence or impact of impurities within the field of the mind and body.

 Hidden within these roots is one of the most important spiritual teachings for humanity-forgiveness, in particular, forgiveness with or regarding ourselves.  Forgiveness is a key component for many spiritual seekers, as the lack of forgiveness generates a conflict with the mind and body matrix or subtle body.  The issue is that we take an action that generates a reaction creating a conflict.  This conflict gives birth to disharmony between the conscious and subconscious mind.  This conflict becomes a toxin within the field of the mind and ultimately within the body.  Ultimately, it becomes a karma manifesting repeatedly over lifetimes, until it is resolved.  This process is lengthy and time consuming.  The aghamarshana suktam is a formula to resolve the energy and electromagnetic conflicts between the conscious and subconscious mind.  This results in a personal forgiving of an action on a deep personal level within the realm of the ego and beyond; allowing for an increased flow of energy from the soul to the body. In a sense, it wipes the slate clean, though in reality small traces of the disharmony may remain until true enlightenment is achieved. 

 Numerous religions have recognized this need within the human psyche and most have attempted to create a variety of ways to cleanse these toxins from the mind and body.  These have ranged from confessions to a variety of penances.  In reality, these have had limited success for the masses.  Not for a lack of desire to resolve the conflict, but more due to a lack of depth in realization.  But for students of the Vedas and Hinduism with a strong desire, the aghamarshana suktam can have a powerful cleansing effect over time and illustrates a deeper understanding contained within Vedic teachings. 

 But what can be said of this connection of “Sin” within the word ‘Agha”.  The later interpretation of a “Sin destroying” mantra appears within the puranic period and is a reflection of influence from other religions.  The puranic period was an attempt to record information that was becoming lost and misunderstood by the masses and even some practitioners of Hinduism.  While it is common for Hinduism to be practiced under and influence of the puranic writings, the Vedas remain the authority of Hinduism and clearly do not support this idea of sin as propagated within a few of the puranas.  The word commonly used to substantiate this argument is the word “Paapa”.  Paapa is commonly used to refer to sin.  But does paapa actually refer to sin within the Vedas?  Within the Vedas, paapa refers to a low, vile, or wretched person or activities.  This view is actually more compatible with the meaning of aghamarshana then the later definition of ‘sin’ and the numerous incorrect connotations that come with it. 

 The Aghamarshana suktam gives additional insight into its function within the first few words—hiranya shrngan varunam…”Varuna is the summit of gold…”  First, the region of cause and effect is the realm of Varuna, which is the point that the lower conscious and subconscious mind blends into the cosmic mind.  The lord of this process is Varuna, the lord of karma.  In Vedic times, it was understood that realization could not occur without Varuna or our karmas allowing this process to unfold.  This view is commonly supported in the Krishna Yajur Veda’s Taittiriya Samhita (4.2.10.3 vaatasya dhraajim varunasya nabhim) which states that “[he is] born of the motion of wind from the navel of Varuna.”  Indicating that it is the movement of prana and power from Varuna that results with incarnation.  This clearly indicates Varuna’s connection with karma.  Varuna appears in the Atharvaveda (5.24.4) as a protective power, to obtain knowledge.  In other words, one cannot obtain knowledge without the help of karmas.  Also in the same text (7. 83.2-3) refers to Varuna loosening the bonds (karma).  So the harmonizing and cleansing effect of the mantra can be easily understood when it is applied and understood in relationship to terms such as balancing karma and Varuna. 

 But the aghamarshana suktam mantra can only take us so far.  It can cleanse the field and provide the student with the opportunity to forgive and resolve the conflicts.  But there is a double edge to this sword.  The student must be able to resolve the actual karma or more correctly “learn the lesson” of the karma; otherwise, there is potential for the karma to repeat itself, or for the student to return to disharmonious habits if the pattern of action continues to exist.  Another important aspect of the mantra is that it works over many lifetimes.  Not just ones current lifetime, but it provides a cleansing of issues that may have occurred over repeated lifetimes or incarnations.  In cases of powerful Bhakti (devotion) and/or Shraddha, the mantra can transform karma becoming a powerful catalyst for self-realization.  Reciting the mantra allows one to accelerate their spiritual growth and allows a balancing in a shorter period of time (a lifetime), then what would usually take numerous lifetimes.  In effect, living multiple cycles of creation within a single lifetime. 

Often the Aghamarshana suktam has been referenced as a mantra regarding the cycle of creation.  While many view this on external level, or physical creation, it is important to remember that every external element has an internal representation or counter part.  This suktam also refers to the internal process of creation.  The internal world of creation forms the world we incarnate into and the karmas that we bring into this incarnation for resolution.  This process of creation has three main components:  1) creation 2) preservation 3) destruction.  This process is commonly represented in later Hinduism as Brahma/Vishnu/Shiva.  These three deities and principles represent the cycle of creation. Which is the cycle of life.  In order for creation to begin there must be destruction.  And between the states of creation and destruction exists preservation.  This fundamental principle is reflected on even the cellular level, with the creation of a new cell occurring with the destruction of the old cell through cell division.  But this process is much more expansive then just cell division.  Sleep itself is a form of creation and destruction.  Within each cycle of waking and sleep the conscious mind experiences a type of death and rebirth. The process of eating is a creation/preservation/destruction process, with the destruction of food (consumption) giving birth to cells and preserving the body on a cellular level.  

The Aghamarshana Suktam has a place within yoga and Ayurveda.  As it is designed to purify the mind and body, it plays an important role within both of these systems.  The purification occurring from the repetition of the suktam allows students to move deeper into their yoga practice.  As the initial goal of yoga is to purify the mind and body.  It is this purification of the mind and body that clears and prepares the mind for self-realization.  The purification of the mind and body also has a healing effect, solidifying the mantras importance within Ayurveda.  Purification is the one of the subtlest forms of healing.  And healing on the deeper levels requires purification within the field of the mind.  This dynamic and quality makes the suktam an extremely important tool within Ayurveda and as part of an ayurvedic lifestyle.  The Aghamarshana suktam is also an important part of the Vedantic system, illustrating its importance within this system and the Vedas itself. 

 The mantra also plays an important role within Advaita (Non-dualism) and dvaita (dualism) systems.  For the advaita practitioner, it functions as an accelerated form of inquiry, allowing the practitioner to pull through their true essence lifting above the realm of ahamkara and manas into the realm of oneness.  Important statements such as “..Brahmaahamsmi…ahamasi brahmahamasmi”  meaning “I am Brahman, I am only Brahman…”  Which is a core teaching of advaita.  Still advaita accepts the numerous references to Varuna and Indra within this suktam, as they reference the cosmic and individual lords within the greater field of Brahman. 

 For the dualist, Indra and Varuna represent separate deities and their function of cosmic and individual lords.  This allows the dualist to cleanse and benefit from the mantra as well as the non-dualist.   

Some have stated that the “aghamarshana suktam” is one of the most important mantras from the Vedas.  Clearly it does contain numerous important lessons and teachings for students of all levels.  The key is learning to perform the mantra properly and from a qualified Vedic teacher.  The key remains in how we are taught, how we practice, and how we are blessed by our previous karmas.  This suktam is a powerful tool and has a powerful influence on future incarnations as well.  Some teachers have stated to just hear it once will transform ones karmas to some degree, others feel that to hear the mantra once will have a powerful effect on an individual extending into future incarnations. 

 To hear the mantra will have effect, but will most likely not be the mind altering transformation that most “new age” people look for.  Though clearly there is powerful potential within the mantra that can manifest rapidly for the disciplined practitioner.  I have personally witnessed powerful effects over time within people, if they practiced the mantra properly.

 The aghamarshana sukta is a powerful tool for personal transformation on a physical, emotional, and mental level.  It provides a practical approach to transformation on a deep spiritual and psychological level; often bypassing the need to relive or re-experience the challenges that one has experienced over the course of life.  But more importantly, the mantra provides an opportunity to cleanse some of the negative effects of  numerous incarnations from the mind, allowing for accelerated spiritual growth, personal realization, and enjoy of the process we call life. 

  

Sources:

 The Eastern teachings of Reincarnation and karma in relation to the Vedic deity Varuna.

 By Vedakovid Yogi Baba Prem Tom Beal, Copyright 2004.

 Taittiriya Samhita, Krishna Yajur Veda.

 Atharva Veda.

 Mahanarayan Upanishad.