Let us understand Vedas, the foundations of entire HUMANITY. प्रजापतिश्चरति गर्भे अन्तरजायमानो बहुधा वि जायते। तस्य योनिं परि पश्यन्ति धीरास्तस्मिन् ह तस्युर्भुवनानि विश्वा॥ (यजुर्वेद:३१:१९) प्रजापालक परमात्मा की सत्ता सम्पूर्ण पदार्थों में विद्यमान है, वह अजन्मा होकर भी अनेक रूपों में प्रकट होता है। उसकी कारण शक्ति में सम्पूर्ण भुवन समाहित है। ज्ञानी-जन उसके मुख्य स्वरूप को देख पाते हैं॥ (यजुर्वेद:31:19) The 19th verse of Yajurveda: Chapter 31 explains that the Lord/परब्रह्म الله / is present in all the matter i.e. a part of Him and His power resides in every entity i.e. He is Omnipresent and that Supreme Being, although unborn, appears in many (several/diverse) forms (set-up/aspects/looks/features/figures/Avatars) i.e. He incarntes when there is unbearable harm to Dharma. Everything is within Him. Pandits (Scholars) could see His prime (Universal) form i.e. Viraat Svaroop (विराट् स्वरूप). When you go through the 30th verse of Gita: Chapter 6 you find the same thing: "One who sees Me pervading in every entity in the form of soul and everything within Me, for him I am never unseen and hr is not unseen to Me" (Gita:6:30) *NOTE: The exact TRANSLATION of Vedic verses isn't possible. So, they are to be understood through self-consciousness.
Do you know where we go after death????
Abrahamic religions prophesy that a man after death goes either to Heaven or Hell. Only a Christian, according to Thr Holy Bible goes to Heaven and all the non-Christians go to Hell, no matter how good you have done in any scale and dwell there FOREVER. Islam, on the other hand, prophesy that ONLY Muslims go to Heaven and the rest go to Hell regardless of his good tasks. In fact, they clearly declare Christians and Jews ASTRAY and decla...re the Sanatan Dharmik who believe in ONE SUPREMACY along with existence of demigods SHAYATIN i.e. evil.
Abrahamic religions prophesy that a man after death goes either to Heaven or Hell. Only a Christian, according to Thr Holy Bible goes to Heaven and all the non-Christians go to Hell, no matter how good you have done in any scale and dwell there FOREVER. Islam, on the other hand, prophesy that ONLY Muslims go to Heaven and the rest go to Hell regardless of his good tasks. In fact, they clearly declare Christians and Jews ASTRAY and decla...re the Sanatan Dharmik who believe in ONE SUPREMACY along with existence of demigods SHAYATIN i.e. evil.
The most interesting difference comes when we go through the Vedas, The Upanishads and Gita.
All the Holy Scriptures in Sanatan Dharm describe a far more standard than Heaven and Hell and that is MOKSHA. No other religion has even a bit of this knowledge. Moksha is far greater than so called Heaven and Hell and also that no singular sect but all the living beings have an option of Moksha, Heaven and Hell. According to Sanatan Dharm, whoever does good gets good, does bad gets bad and who does the best undoubtedly gets the best i.e. Moksha.
All the Holy Scriptures in Sanatan Dharm describe a far more standard than Heaven and Hell and that is MOKSHA. No other religion has even a bit of this knowledge. Moksha is far greater than so called Heaven and Hell and also that no singular sect but all the living beings have an option of Moksha, Heaven and Hell. According to Sanatan Dharm, whoever does good gets good, does bad gets bad and who does the best undoubtedly gets the best i.e. Moksha.
About REBIRTH in Gita:
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा:।...
शुचीनां श्रीमतां गेहे योगभ्रष्टोsभिजायते॥
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा:।...
शुचीनां श्रीमतां गेहे योगभ्रष्टोsभिजायते॥
A man who walks on a path towards absolution and performs tasks to attain the same but with imperfection, due to several reasons, also achieves divine worlds (sanctified worlds) i.e. Heaven (and Brahmlok, Pitarlok etc.); remains (lives) there for years and takes birth (again) in the house(s) of good charactered (cultured) people.
Gita:6:41
योगभ्रष्ट पुरुष पुण्यवानों के लोकों को अर्थात् स्वर्गादि उत्तम लोकों को प्राप्त होकर, उनमें बहुत वर्षों तक निवास करके फिर शुद्ध आचरण वाले श्रीमान् पुरुषों के घर में जन्म लेता है॥४१॥ (गीता:6:41
Gita:6:41
योगभ्रष्ट पुरुष पुण्यवानों के लोकों को अर्थात् स्वर्गादि उत्तम लोकों को प्राप्त होकर, उनमें बहुत वर्षों तक निवास करके फिर शुद्ध आचरण वाले श्रीमान् पुरुषों के घर में जन्म लेता है॥४१॥ (गीता:6:41
About REBIRTH in Gita:
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा:।...
शुचीनां श्रीमतां गेहे योगभ्रष्टोsभिजायते॥
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा:।...
शुचीनां श्रीमतां गेहे योगभ्रष्टोsभिजायते॥
A man who walks on a path towards absolution and performs tasks to attain the same but with imperfection, due to several reasons, also achieves divine worlds (sanctified worlds) i.e. Heaven (and Brahmlok, Pitarlok etc.); remains (lives) there for years and takes birth (again) in the house(s) of good charactered (cultured) people.
Gita:6:41
योगभ्रष्ट पुरुष पुण्यवानों के लोकों को अर्थात् स्वर्गादि उत्तम लोकों को प्राप्त होकर, उनमें बहुत वर्षों तक नि
वास करके फिर शुद्ध आचरण वाले श्रीमान् पुरुषों के घर में जन्म लेता है॥४१॥ (गीता:6:41
IN THE BEGINING [all] this verily was Atman only, one and without a second. There was nothing else that winked. He bethought Himself: "Let Me now create the worlds".
-The Aitareya Upanishad: Part 1: Chapter 1: Verse 1
During the 'Waking' state of Soul (Ātman), Ātman is known by the technical name- Viśva or Vaiśvānara.-----The BRIHADĀRANYAKA UPANISHAD: 4: 2: 2
It uses various sense organs and Its instruments to experience the physical world. But, Waking, like Dreaming is Māyā. The real Self in either state remains unknown. The real Self remains unattached by whatever it experiences in a state.
"The self that functions in the "Dream" state is called 'Taijasa' (Taijasātman or Taijas-Ātman)"-----The Brihadāranyaka Upanishad: 4: 2: 3
NOTE:...
Ātman neither dreams nor wakes up. Ātman never changes. It remains the same. Ātman only witnesses all the experiences of a person in different states. So-----
Gita:6:41
योगभ्रष्ट पुरुष पुण्यवानों के लोकों को अर्थात् स्वर्गादि उत्तम लोकों को प्राप्त होकर, उनमें बहुत वर्षों तक नि
वास करके फिर शुद्ध आचरण वाले श्रीमान् पुरुषों के घर में जन्म लेता है॥४१॥ (गीता:6:41
Let us know what do Vedas say about theism and Krishna. Is there any mentioning in Vedas that Lord Krishna is the Supreme? What do Vedas preach, Monotheism or Polytheism?
त्रीणि पदा वि चक्रमे विष्णुर्गोपा अदाभ्य:। अतो धर्माणि धारयन्।।
विश्वरक्षक, अविनाशी विष्णु तीनों लोकों में यज्ञादि कर्मों को पोषित करते हुए तीन चरणों में व्याप्त हैं अर्थात् शक्ति धाराओं (सृजन, पोषण, परिनर्तन) द्वारा विश्व का संचालन करते हैं।...
(ऋक्: भाग 1: प्रथम मन्डलम्: सूक्त: 22)
Eternal Lord (Vishnu), the protector/savior of the universe(s), funding (operating, sustaining or fostering) Yajnas, pervades by three steps (of His) in the world. With the three branches/divisions of power (or energy) i.e. power of Generation; power of Sustenance or Operation and Dispeller of negativity and bringing a godly/Dharmik change {=>GOD}, he controls (or manages or rules) the world(s).
(Rigveda: Part 1: 1st Mandalam: Sookta 22: Verse/Hymn 18)
We are aware of
G= Generator;
O= Operator
D= Destroyer or Dispeller of Negativity and bringer of godly change.
See all the powers reside or are in authority of Our Lord. See, The Vedas do preach Monotheism
त्रीणि पदा वि चक्रमे विष्णुर्गोपा अदाभ्य:। अतो धर्माणि धारयन्।।
विश्वरक्षक, अविनाशी विष्णु तीनों लोकों में यज्ञादि कर्मों को पोषित करते हुए तीन चरणों में व्याप्त हैं अर्थात् शक्ति धाराओं (सृजन, पोषण, परिनर्तन) द्वारा विश्व का संचालन करते हैं।...
(ऋक्: भाग 1: प्रथम मन्डलम्: सूक्त: 22)
Eternal Lord (Vishnu), the protector/savior of the universe(s), funding (operating, sustaining or fostering) Yajnas, pervades by three steps (of His) in the world. With the three branches/divisions of power (or energy) i.e. power of Generation; power of Sustenance or Operation and Dispeller of negativity and bringing a godly/Dharmik change {=>GOD}, he controls (or manages or rules) the world(s).
(Rigveda: Part 1: 1st Mandalam: Sookta 22: Verse/Hymn 18)
We are aware of
G= Generator;
O= Operator
D= Destroyer or Dispeller of Negativity and bringer of godly change.
See all the powers reside or are in authority of Our Lord. See, The Vedas do preach Monotheism
Swaha to the vital breathings with their controlling lord, the soul.
To earth Swaha ! To Agni Swaha !
To Firmament Swaha !
To Vayu Swaha ! To Sky Swaha ! To Surya Swaha !...
Yajur Ved 39:1
To earth Swaha ! To Agni Swaha !
To Firmament Swaha !
To Vayu Swaha ! To Sky Swaha ! To Surya Swaha !...
Yajur Ved 39:1
यान्ति देवव्रता देवान्पितृयान्ति पितृव्रताः।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥
देवताओं को पूजने वाले देवताओं को प्राप्त होते हैं; पितरों को पूजने वाले पितरों को प्राप्त होते हैं; भूतों को पूजने वाले भूतों को प्राप्त होते हैं और मेरा पूजन करने वाले भक्त मुझको ही प्राप्त होते हैं। इसलिए मेरे भक्तों का पुनर्जनम नहीं होता ।
(गीता: 9: 25)
...
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥
देवताओं को पूजने वाले देवताओं को प्राप्त होते हैं; पितरों को पूजने वाले पितरों को प्राप्त होते हैं; भूतों को पूजने वाले भूतों को प्राप्त होते हैं और मेरा पूजन करने वाले भक्त मुझको ही प्राप्त होते हैं। इसलिए मेरे भक्तों का पुनर्जनम नहीं होता ।
(गीता: 9: 25)
...
Only the Supreme can give supreme i.e. Moksha मोक्ष, liberation from the cycle of life and death. The 25th verse of the 9th chapter of the Gita clarifies that Krishna is the Almighty, the Supreme one and only one whom the Vedas, the Upanishads deal with and He is who, on attaining, bestowes to His worshippers liberation.
Glory to the Supreme Being, the YagyaPurusha, the Viraat Purush, the Manifest form of the Unmanifest.
Glory to the Supreme Being, the YagyaPurusha, the Viraat Purush, the Manifest form of the Unmanifest.
Revealed by our Divine Creator, the VEDAS: the KNOWLEDGE, has everything required to be known. Already we have seen verses on creation, embryology, accounting, revolving of earth and rotation around sun, equator, being the extreme limit of earth.
Decimal system comes from Almighty, the Divine Creator, Who revealed that in Yajur Ved.
Millions and billions of bricks are used in the construction of a big house or a grand altar. The house and the altar strongly built are a sourc...e of comfort and happiness like the milch-kine. Daily performance of Havan is necessary to elevate our soul in this world and the world to come. God has in this verse preached the science of Arithmetical digits, which can be multiplied ad-infinitum.
Decimal system comes from Almighty, the Divine Creator, Who revealed that in Yajur Ved.
Millions and billions of bricks are used in the construction of a big house or a grand altar. The house and the altar strongly built are a sourc...e of comfort and happiness like the milch-kine. Daily performance of Havan is necessary to elevate our soul in this world and the world to come. God has in this verse preached the science of Arithmetical digits, which can be multiplied ad-infinitum.
They may be one, and ten, and ten tens, a hundred, and ten hundred, a thousand and ten thousand and a hundred thousand, a lac and ten lacs, a million, and ten millions, a crore, ten crores, hundred crores, thousand crores, its ten times Maha Padma, its ten times Shankh, its ten times Samudra, its ten times Madhya, its ten times Prardh. May these bricks of my altar be a source of happiness to me, like milch-kine in this world and the next world.
Yajur Ved 17:2
Ima me agna istakaa dhenbah santweka cha dasa cha dasa satang cha satang cha sahasrang cha sahasrang chajutang chajutang cha nijutang cha nijutang cha prajutang chaarbudang cha nyabudang samudrascha madhyang chantyascha paraardhaschyita me agna istaka dhenbah santyamutramusmilloke
Yajur Ved 17:2
Ima me agna istakaa dhenbah santweka cha dasa cha dasa satang cha satang cha sahasrang cha sahasrang chajutang chajutang cha nijutang cha nijutang cha prajutang chaarbudang cha nyabudang samudrascha madhyang chantyascha paraardhaschyita me agna istaka dhenbah santyamutramusmilloke
IN THE BEGINING [all] this verily was Atman only, one and without a second. There was nothing else that winked. He bethought Himself: "Let Me now create the worlds".
-The Aitareya Upanishad: Part 1: Chapter 1: Verse 1
During the 'Waking' state of Soul (Ātman), Ātman is known by the technical name- Viśva or Vaiśvānara.-----The BRIHADĀRANYAKA UPANISHAD: 4: 2: 2
It uses various sense organs and Its instruments to experience the physical world. But, Waking, like Dreaming is Māyā. The real Self in either state remains unknown. The real Self remains unattached by whatever it experiences in a state.
"The self that functions in the "Dream" state is called 'Taijasa' (Taijasātman or Taijas-Ātman)"-----The Brihadāranyaka Upanishad: 4: 2: 3
NOTE:...
Ātman neither dreams nor wakes up. Ātman never changes. It remains the same. Ātman only witnesses all the experiences of a person in different states. So-----
Ātman, while witnessing the experiences of a person while he is dreaming is called "Taijasa".
The Taijas Ātman, which functions during the dream state becomes Prājna during 'Dreamless' sleep.
~The Brihadāranyaka Upanishad: 4: 2: 4
The dreamer passes into profound sleep, and in this state Ātman is known by the technical name, "Prājna" (Prājnena-Ātman).
As Brahman has no origin one can never know Its origin, howsoever great one may be. Brahman is the source of everything. It is the Ultimate Cause.
![Yama said to Nachiketā: "The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence, I will tell you briefly: it is Om [Aum] (ॐ)".
-----The Katha Upanishad: 1: 2: 15](https://scontent-a-dfw.xx.fbcdn.net/hphotos-xfp1/v/t1.0-9/s480x480/1510660_742798659119449_417347046187798576_n.jpg?oh=d1cef86f89152a48f83747f97f92dcd1&oe=556AB9F1)
In the Rigveda (Aitareya Upanishad) it is beautifully explained that the demigods and the entire universe are the parts of the Purusha (Ishvar) [The Supreme Cosmic Being], as is manifested by Ishvar during the Mahabharata (the Gita: Chapter 11).
The Katha Upanishad: 1: 2: 22
Atman is one with the Supreme Self i.e. Brahman.
Om Tat Sat
If the killer thinks he kills and if the killed man thinks he is killed, neither of them apprehend aright. The Self kills not, nor is It killed.
~~~~~The Katha Upanishad: 1: 2: 19
"Neither he who thinks that the Self is the slayer nor he who thinks the Self is killed apprehends aright because, in actuality, the Self kills not, nor is It killed"
~~~~~The Gita: 2: 19
Yama said to Nachiketā: "The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence, I will tell you briefly: it is Om [Aum] (ॐ)".
-----The Katha Upanishad: 1: 2: 15
The Taijas Ātman, which functions during the dream state becomes Prājna during 'Dreamless' sleep.
~The Brihadāranyaka Upanishad: 4: 2: 4
The dreamer passes into profound sleep, and in this state Ātman is known by the technical name, "Prājna" (Prājnena-Ātman).
As Brahman has no origin one can never know Its origin, howsoever great one may be. Brahman is the source of everything. It is the Ultimate Cause.
In the Rigveda (Aitareya Upanishad) it is beautifully explained that the demigods and the entire universe are the parts of the Purusha (Ishvar) [The Supreme Cosmic Being], as is manifested by Ishvar during the Mahabharata (the Gita: Chapter 11).The Katha Upanishad: 1: 2: 22
Atman is one with the Supreme Self i.e. Brahman.
Om Tat Sat
If the killer thinks he kills and if the killed man thinks he is killed, neither of them apprehend aright. The Self kills not, nor is It killed.
~~~~~The Katha Upanishad: 1: 2: 19
"Neither he who thinks that the Self is the slayer nor he who thinks the Self is killed apprehends aright because, in actuality, the Self kills not, nor is It killed"
~~~~~The Gita: 2: 19
Yama said to Nachiketā: "The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence, I will tell you briefly: it is Om [Aum] (ॐ)".
-----The Katha Upanishad: 1: 2: 15
"It goes well with him who, of the two, takes the good, but he who chooses the sense pleasures misses the Self Knowledge which is the end of human effort."
-----The Brihadaranyaka Upanishad: 1: 2: 1
"It is within the power of every man to choose either of the two ideals; but the majority cling to worldly pleasures. They are indeed short-sighted and devoid of judgement"
...
-----The Brihadaranyaka Upanishad: 1: 2: 1
"It is within the power of every man to choose either of the two ideals; but the majority cling to worldly pleasures. They are indeed short-sighted and devoid of judgement"
...
"Both the good and the pleasant present themselves to a man. The calm soul examines them well and discriminates between the Real and the Unreal and prefers the good to the pleasant; but the fool chooses the pleasant out of greed and avarice."
-----The Brihadaranyaka Upanishad: 1: 2: 2
The MOST POPULAR part of the Katha Upanishad.
NOTE:
...
The jivatma is the embodied/individual soul under the influence of maya, bound by the senses, the objects and the mind. Sometimes it is also transliterated as "atman" (with a small 'a'). This "atman" must not be confused with "Atman" (with a capital 'A') which refers to the inmost essence, the 'Self' knowing which one attains Liberation (Emancipation).
HARIH AUM! "Aum", the word, is all this [i.e. the whole Universe]. All that is past, present and future is indeed, Aum. And whatever else there is , beyond the threefold division of time-----that also is truly AUM.
----------The Maandukya Upanishad: 1: 1
'Hari' is an epithet of Godhead. The invocation of Lord's name at the beginning of any undertaking is considered auspicious.
It is Om"-----The Katha Upanishad: 1: 2: 15
"This Om is the best support"-----The Katha Upanishad: 1: 2: 17
"The syllable 'Om' is the Supreme Brahman and also the other Brahman"-----The Prashna Upanishad: 5: 2
...
The syllable OM, called the UDGITHA, should be meditated upon; for people sing the Udgitha, beginning with OM.
----------The Chandogya Upanishad: 1: 1: 1
The syllable Om is uttered at the beginning and the end of a hymn. The same Om is a symbol and the dearest name of the Supreme Self. The text describes its symbolic nature.
UDGITHA is a hymn of the Samaveda. A part of the ritualistic worship laid down in the Samaveda, this hymn is sung at the time of a sacrifice. Om, again, is a part of the Udgitha hymn.
-----The Brihadaranyaka Upanishad: 1: 2: 2
The MOST POPULAR part of the Katha Upanishad.
NOTE:
...
The jivatma is the embodied/individual soul under the influence of maya, bound by the senses, the objects and the mind. Sometimes it is also transliterated as "atman" (with a small 'a'). This "atman" must not be confused with "Atman" (with a capital 'A') which refers to the inmost essence, the 'Self' knowing which one attains Liberation (Emancipation).HARIH AUM! "Aum", the word, is all this [i.e. the whole Universe]. All that is past, present and future is indeed, Aum. And whatever else there is , beyond the threefold division of time-----that also is truly AUM.
----------The Maandukya Upanishad: 1: 1
'Hari' is an epithet of Godhead. The invocation of Lord's name at the beginning of any undertaking is considered auspicious.
It is Om"-----The Katha Upanishad: 1: 2: 15
"This Om is the best support"-----The Katha Upanishad: 1: 2: 17
"The syllable 'Om' is the Supreme Brahman and also the other Brahman"-----The Prashna Upanishad: 5: 2...
"Meditate on Atman as 'Om'; "Om, this word, is Brahman"-----The Taittiriya Upanishad: 1: 8: 1
Om is the symbol of both Brahman and Atman and also the means of realizing their true nature.
Om is the symbol of both Brahman and Atman and also the means of realizing their true nature.
The EVIL that follows from lack of self-control:
"If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the rounds of births"
-----The Katha Upanishad: 1: 3: 7
...
"If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the rounds of births"
-----The Katha Upanishad: 1: 3: 7
...
A man lacking discrimination and inner serenity comes under the sway of his senses. When the senses remain unrestrained, a man commits sin, which in its turn pollutes the mind. This consequently results in Rebirth in this Samsara, contrary to the actual goal, Liberation [Emancipation] [Moksha]
"Holy Scriptures wishes you a very auspicious GURU PURNIMA".
Study the UPANISHADS-----SIT DOWN NEAR Guru to attain Brahmavidya [Self-Realization] and ultimately Liberation.
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth"...
----------The Gita: 4: 34
Study the UPANISHADS-----SIT DOWN NEAR Guru to attain Brahmavidya [Self-Realization] and ultimately Liberation.
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth"...
----------The Gita: 4: 34
"In order to realize that Brahmavidya one must go to the Guru"
----------The Mundaka Upanishad: 2: 2: 12
----------The Mundaka Upanishad: 2: 2: 12
In the beginning [all] this verily was Atman only, one and without a second. There was nothing that winked, nothing that was active. He [God] bethought Himself: "Let Me now create the worlds"
----------The Aitareya Upanishad: 1: 1: 1
आत्मा वा इदमेक एवाग्र आसीत्।
नान्यक्तिंचन मिषत्। स ईक्षत लोकान्नु सृजा इति।।
...
----------The Aitareya Upanishad: 1: 1: 1
आत्मा वा इदमेक एवाग्र आसीत्।
नान्यक्तिंचन मिषत्। स ईक्षत लोकान्नु सृजा इति।।
...
The phrase, "Atman-one and without a second" refers to the singularity of universe. In the beginning the universe existed as one without any differentiation of names and forms. Everything like planets, stars and galaxies existed in seed form together as one dense mass. They did not exist as separate entities.
Even according to the 'Big-Bang' theory, the universe existed as singularity, single dense mass.
Now the question is: "Does not That same non-dual Atman exist even now?"
Even according to the 'Big-Bang' theory, the universe existed as singularity, single dense mass.
Now the question is: "Does not That same non-dual Atman exist even now?"
He [Atman/ GOD] created these worlds [spheres]: Ambhah (the sphere of water bearing clouds i.e. sky), Marichi (the sphere of solar rays or inter-space), Mara (the sphere of mortals), and Ap (the sphere of waters). Ambhah is beyond Dyuloka, above the heaven and heaven is its support, Marichis are the inter-space, Mara is earth and what is underneath is Ap, the nether worlds and underground water.
----------The Aitareya Upanishad: 1: 1: 2
स इमाँल्लोकानसृजत। अम्भो मरीचीर्मरमापोs...दोsम्भ: परेण दिवं द्यौ:प्रतिष्ठान्तरिक्षं मरीचय:। पृथिवी मरो या अधस्तात्ता आप:।।
----------The Aitareya Upanishad: 1: 1: 2
स इमाँल्लोकानसृजत। अम्भो मरीचीर्मरमापोs...दोsम्भ: परेण दिवं द्यौ:प्रतिष्ठान्तरिक्षं मरीचय:। पृथिवी मरो या अधस्तात्ता आप:।।
So, the Aitareya Upanishad enlists FOUR spheres created by Atman [GOD].
According to Geography too, earth has been categorized into FOUR spheres just the categorization is a bit different but mostly identical at the same time.
Lithosphere is earth's crust.
Hydrosphere is earth's water. (rivers, lakes, oceans etc)
Biosphere is where living beings live.
Atmosphere is air and sky.
When we correlate, Ambhah consists of clouds i.e. sky like Atmosphere;
Marichi consists of the solar rays similar to Atmosphere, i.e. air blanket surrounding the earth where the rays of sun fall directly on earth.
Mara consists of living beings identical to the Biosphere.
Ap consists of the nether worlds and underground water identical to the Lithosphere together with a small portion of the Hydrosphere i.e. hard land + underground water.
According to Geography too, earth has been categorized into FOUR spheres just the categorization is a bit different but mostly identical at the same time.
Lithosphere is earth's crust.
Hydrosphere is earth's water. (rivers, lakes, oceans etc)
Biosphere is where living beings live.
Atmosphere is air and sky.
When we correlate, Ambhah consists of clouds i.e. sky like Atmosphere;
Marichi consists of the solar rays similar to Atmosphere, i.e. air blanket surrounding the earth where the rays of sun fall directly on earth.
Mara consists of living beings identical to the Biosphere.
Ap consists of the nether worlds and underground water identical to the Lithosphere together with a small portion of the Hydrosphere i.e. hard land + underground water.
He [Atman/ Brahman/ God] bethought Himself: "Here now are the worlds. Let Me now create world-guardians ." Right from the waters He drew forth the Cosmic Person [Viraat PURUSHA] [विराट् पुरुष] in the form of a lump and gave Him a shape.
----------The Aitareya Upanishad: 1: 1: 3
स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति ।
सोsद्भय एव पुरुषं समृद्धृत्यामूर्छयत् ।।
...
----------The Aitareya Upanishad: 1: 1: 3
स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति ।
सोsद्भय एव पुरुषं समृद्धृत्यामूर्छयत् ।।
...
NOTE:
This Cosmic Person and an ordinary man are not the same thing. Here the Cosmic Person refers to the first manifestation of Unmanifest Brahman i.e. Saguna Brahman. This Cosmic Person is what Krishna shows Arjuna prior to the battle of Mahabharata i.e. the Universal form or Viraat [विराट् रूप].
This Cosmic Person is the totality of everything in universe, every deity, every place and every tangible thing. All the deities and tangible things are a part of Him as manifested by Krishna during the Mahabharata.
The PURUSHA SUKTA of the Rigveda presents an elucidating description about the Purusha. The Yajurveda: 31st chapter also has the same. The Gita and the Upanishads are filled with an elaborate discussion over PURUSHA.
This Cosmic Person and an ordinary man are not the same thing. Here the Cosmic Person refers to the first manifestation of Unmanifest Brahman i.e. Saguna Brahman. This Cosmic Person is what Krishna shows Arjuna prior to the battle of Mahabharata i.e. the Universal form or Viraat [विराट् रूप].
This Cosmic Person is the totality of everything in universe, every deity, every place and every tangible thing. All the deities and tangible things are a part of Him as manifested by Krishna during the Mahabharata.
The PURUSHA SUKTA of the Rigveda presents an elucidating description about the Purusha. The Yajurveda: 31st chapter also has the same. The Gita and the Upanishads are filled with an elaborate discussion over PURUSHA.
Evolution of different deities from various parts of Virat [Cosmic Being/Person] [विराट् पुरुष].
He [Atman/Brahman] brooded over [through tapas (तपस्) i.e. austerities or by intense thinking in case of Atman] the lump with which He gave a gross shape to His first manifestation, the Cosmic Person (पुरुष).
1. First the mouth was separated out, from mouth, speech and from speech-----FIRE (अग्निदेव) [the deity presiding speech (mouth)]....
2. Then the nostrils were separated out, from them, breath [prana] [प्राण]; from breath-----AIR (वायुदेव) [the deity presiding breath].
3. Then the eyes were separated out; from eyes, sight and from sight-----SUN (सूर्यदेव) [the deity presiding sight (eyes)].
4. Then the ears were separated out; from ears, hearing [shrota] (श्रोत) and from hearing-----the quarters of space or cardinal points (DISHAH) [दिशा] [the deity presiding hearing (ears)].
5. Then the skin was separated out, from the skin, hairs, from hairs, plants, trees and herbs etc and from them-----The deity of Forests.
6. Then the heart was separated out; from heart, the mind (manas) [मनस्] and from the mind-----MOON (चन्द्रदेव) [the deity presiding mind (heart)].
7. Then the navel was separated out; from the navel, APANA, and from APANA-----DEATH (Yama) [यम] [the deity presiding APANA (navel)].
8. Then the generative organ was separated out; from the generative organ, semen and from semen-----WATERS (वरुणदेव) [the deity presiding the generative organ]
He [Atman/Brahman] brooded over [through tapas (तपस्) i.e. austerities or by intense thinking in case of Atman] the lump with which He gave a gross shape to His first manifestation, the Cosmic Person (पुरुष).
1. First the mouth was separated out, from mouth, speech and from speech-----FIRE (अग्निदेव) [the deity presiding speech (mouth)]....
2. Then the nostrils were separated out, from them, breath [prana] [प्राण]; from breath-----AIR (वायुदेव) [the deity presiding breath].
3. Then the eyes were separated out; from eyes, sight and from sight-----SUN (सूर्यदेव) [the deity presiding sight (eyes)].
4. Then the ears were separated out; from ears, hearing [shrota] (श्रोत) and from hearing-----the quarters of space or cardinal points (DISHAH) [दिशा] [the deity presiding hearing (ears)].
5. Then the skin was separated out, from the skin, hairs, from hairs, plants, trees and herbs etc and from them-----The deity of Forests.
6. Then the heart was separated out; from heart, the mind (manas) [मनस्] and from the mind-----MOON (चन्द्रदेव) [the deity presiding mind (heart)].
7. Then the navel was separated out; from the navel, APANA, and from APANA-----DEATH (Yama) [यम] [the deity presiding APANA (navel)].
8. Then the generative organ was separated out; from the generative organ, semen and from semen-----WATERS (वरुणदेव) [the deity presiding the generative organ]
----------The AITAREYA Upanishad: 1: 1: 4
NOTE:
![Evolution of different deities from various parts of Virat [Cosmic Being/Person] [विराट् पुरुष].
He [Atman/Brahman] brooded over [through tapas (तपस्) i.e. austerities or by intense thinking in case of Atman] the lump with which He gave a gross shape to His first manifestation, the Cosmic Person (पुरुष).
1. First the mouth was separated out, from mouth, speech and from speech-----FIRE (अग्निदेव) [the deity presiding speech (mouth)].
2. Then the nostrils were separated out, from them, breath [prana] [प्राण]; from breath-----AIR (वायुदेव) [the deity presiding breath].
3. Then the eyes were separated out; from eyes, sight and from sight-----SUN (सूर्यदेव) [the deity presiding sight (eyes)].
4. Then the ears were separated out; from ears, hearing [shrota] (श्रोत) and from hearing-----the quarters of space or cardinal points (DISHAH) [दिशा] [the deity presiding hearing (ears)].
5. Then the skin was separated out, from the skin, hairs, from hairs, plants, trees and herbs etc and from them-----The deity of Forests.
6. Then the heart was separated out; from heart, the mind (manas) [मनस्] and from the mind-----MOON (चन्द्रदेव) [the deity presiding mind (heart)].
7. Then the navel was separated out; from the navel, APANA, and from APANA-----DEATH (Yama) [यम] [the deity presiding APANA (navel)].
8. Then the generative organ was separated out; from the generative organ, semen and from semen-----WATERS (वरुणदेव) [the deity presiding the generative organ]
----------The AITAREYA Upanishad: 1: 1: 4
NOTE:
The evolution of only a few deities is enlisted here and not all the deities. Only the deities presiding respective organs are enlisted here. The presiding deity (devata) [देवता] or the conscious element is the one which animates the organ. The presiding deity or a Devata is [just] an (one) aspect of the all-pervading Consciousness (Brahman) associated with its respective organ. The presiding deity is the guardian of that particular organ.
The deities presiding different organs and elements evolve from various parts of Virat [the Universal Cosmic Being who is also known as Purusha] (विराट् पुरुष).](https://fbcdn-sphotos-d-a.akamaihd.net/hphotos-ak-xfp1/v/t1.0-9/s526x296/10339715_774003902665591_2977921582222358212_n.jpg?oh=d71300c2b28588774debb0cac34ce183&oe=5537D62B&__gda__=1432869147_15168887a9614add42245669d3eb6c2c)
The evolution of only a few deities is enlisted here and not all the deities. Only the deities presiding respective organs are enlisted here. The presiding deity (devata) [देवता] or the conscious element is the one which animates the organ. The presiding deity or a Devata is [just] an (one) aspect of the all-pervading Consciousness (Brahman) associated with its respective organ. The presiding deity is the guardian of that particular organ.
The deities presiding different organs and elements evolve from various parts of Virat [the Universal Cosmic Being who is also known as Purusha] (विराट् पुरुष).
NOTE:
The evolution of only a few deities is enlisted here and not all the deities. Only the deities presiding respective organs are enlisted here. The presiding deity (devata) [देवता] or the conscious element is the one which animates the organ. The presiding deity or a Devata is [just] an (one) aspect of the all-pervading Consciousness (Brahman) associated with its respective organ. The presiding deity is the guardian of that particular organ.The deities presiding different organs and elements evolve from various parts of Virat [the Universal Cosmic Being who is also known as Purusha] (विराट् पुरुष).
The Cosmic Person, PURUSHA, [VIRAT] who is the totality of the world-guardians [deities] [Devatas] [demigods or gods] is non other than BRAHMAN.
As we learnt from the 1st Chapter of the Aitareya Upanishad that in the beginning the planets, galaxies, stars and everything that exist did not exist as separate entities but altogether as one dense mass. At this time Brahman's MAYA [the illusionary power of Brahman] was inactive because of which there was no differentiations of na...mes and forms.
As we learnt from the 1st Chapter of the Aitareya Upanishad that in the beginning the planets, galaxies, stars and everything that exist did not exist as separate entities but altogether as one dense mass. At this time Brahman's MAYA [the illusionary power of Brahman] was inactive because of which there was no differentiations of na...mes and forms.
The many things in this universe and the universe itself that we know, with all different names and forms [like water is different from table both in name and form] are all illusion superimposed upon Brahman through Maya.
BRAHMAN Himself has projected Himself as the whole universe by His illusionary power, MAYA. BRAHMAN has manifested Himself as the universe through His power of MAYA.
Similarly, there is no difference between BRAHMAN and PURUSHA. Both are one God and the same. The only difference is that Brahman has projected Himself as PURUSHA through MAYA i.e. Purusha is the effect of Maya whereas Brahman's Ultimate form is beyond Maya. PURUSHA is the manifestation of the unmanifest, formless Brahman superimposed through MAYA.
PURUSHA is the totality, the aggregate of all the Deities [Devatas] [everything in the universe]. Devatas are body parts of Purusha. So, if one worships Purusha one is actually worshiping all the Devatas at the same time. Worshiping Purusha means worshiping Brahman and all the Deities at the same time.
Let us worship Purusha. Let us worship Brahman. Let us worship all the Deities put together leaving no one left out.
BRAHMAN Himself has projected Himself as the whole universe by His illusionary power, MAYA. BRAHMAN has manifested Himself as the universe through His power of MAYA.
Similarly, there is no difference between BRAHMAN and PURUSHA. Both are one God and the same. The only difference is that Brahman has projected Himself as PURUSHA through MAYA i.e. Purusha is the effect of Maya whereas Brahman's Ultimate form is beyond Maya. PURUSHA is the manifestation of the unmanifest, formless Brahman superimposed through MAYA.
PURUSHA is the totality, the aggregate of all the Deities [Devatas] [everything in the universe]. Devatas are body parts of Purusha. So, if one worships Purusha one is actually worshiping all the Devatas at the same time. Worshiping Purusha means worshiping Brahman and all the Deities at the same time.
Let us worship Purusha. Let us worship Brahman. Let us worship all the Deities put together leaving no one left out.
Brahman subjected the deities (Devatas) [देवता] to 'Hunger' and 'Thirst'. The deities said to Brahman-----"Find out an abode for us wherein being established we may eat food"
The Deities chose Human Body as their abode and, on the command of Brahman, entered into it:
![Brahman subjected the deities (Devatas) [देवता] to 'Hunger' and 'Thirst'. The deities said to Brahman-----"Find out an abode for us wherein being established we may eat food"
The Deities chose Human Body as their abode and, on the command of Brahman, entered into it:
FIRE became the speech and entered the mouth. AIR became breath and entered the nostrils. The SUN became sight and entered the eyes. The QUARTERS of SPACE (CARDINAL POINTS) became hearing and entered the ears. Lord of Forest (sometimes classified as AIR) became hair and entered the skin. The MOON became the mind and entered the heart. DEATH became the Apana and entered the navel. The waters became the semen and entered the genital organ.
Both the organs and their presiding (controlling) deities entered the body. The text indicates an interrelationship between man and nature, and the various Cosmic Forces which control them.
----------The Aitareya Upanishad: Part 1: Chapter 2](https://fbcdn-sphotos-f-a.akamaihd.net/hphotos-ak-xpf1/v/t1.0-9/s480x480/10360246_774138882652093_7930391737685821409_n.jpg?oh=edaa35a433d1ae702e53cd7999d0ca05&oe=5520AADD&__gda__=1432364640_e5f65b35b30b3596d522dc10856b7a3a)
FIRE became the speech and entered the mouth. AIR became breath and entered the nostrils. The SUN became sight and entered the eyes. The QUARTERS of SPACE (CARDINAL POINTS) became hearing and entered the ears. Lo...rd of Forest (sometimes classified as AIR) became hair and entered the skin. The MOON became the mind and entered the heart. DEATH became the Apana and entered the navel. The waters became the semen and entered the genital organ.
The Deities chose Human Body as their abode and, on the command of Brahman, entered into it:
FIRE became the speech and entered the mouth. AIR became breath and entered the nostrils. The SUN became sight and entered the eyes. The QUARTERS of SPACE (CARDINAL POINTS) became hearing and entered the ears. Lo...rd of Forest (sometimes classified as AIR) became hair and entered the skin. The MOON became the mind and entered the heart. DEATH became the Apana and entered the navel. The waters became the semen and entered the genital organ.
Both the organs and their presiding (controlling) deities entered the body. The text indicates an interrelationship between man and nature, and the various Cosmic Forces which control them.
----------The Aitareya Upanishad: Part 1: Chapter 2
----------The Aitareya Upanishad: Part 1: Chapter 2
The best way to respect everything and everyone in the universe is by respecting [worshiping] Brahman.
आकाशात् पतितं तोयं यथा गच्छति सागरं ।
सर्व देव नमस्कार केशवं प्रति गच्छति ॥
...
आकाशात् पतितं तोयं यथा गच्छति सागरं ।
सर्व देव नमस्कार केशवं प्रति गच्छति ॥
...
As the rain drops falling from the clouds (sky) ultimately go [merge] in the ocean,
Devotion to any Deity goes to Brahman [Iśvar].
As we have learnt from the 1st Chapter of the Aitareya Upanishad that the Deities are the body parts of Brahman [VIRAT PURUSHA], we may say that devotion to any deity [a portion of Brahman] goes to [a portion of] Brahman Himself. Similarly, devotion to Brahman [complete body, aggregation of all the body parts] automatically goes to all the deities [parts of the body, VIRAT PURUSHA = Brahman].
Let us take a small illustration:
We have different body parts: hands, legs, belly, back etc. Now, if we pour water only on our belly we can say that water touches our body. Similarly, if we pour water on our back, again, we can say that water touches our body. Although water, in this case, touches only a part of our body not the entire body but still it is correct that water touches our body as the part of our body that water touches is not different from our body. The body-part is an integral part of our body itself. So, anything related to the parts of our body is directly related to the entire body.
Similarly, devotion to any Deity, which is a body part of VIRAT PURUSHA [Brahman], verily goes to Brahman [the entire body].
Now, if we pour water on the entire body, automatically water would touch all the parts of the body.
Thus, devotion to Brahman [the entire body] automatically goes to all the deities [the body parts].
Devotion to any Deity goes to Brahman [Iśvar].
As we have learnt from the 1st Chapter of the Aitareya Upanishad that the Deities are the body parts of Brahman [VIRAT PURUSHA], we may say that devotion to any deity [a portion of Brahman] goes to [a portion of] Brahman Himself. Similarly, devotion to Brahman [complete body, aggregation of all the body parts] automatically goes to all the deities [parts of the body, VIRAT PURUSHA = Brahman].
Let us take a small illustration:
We have different body parts: hands, legs, belly, back etc. Now, if we pour water only on our belly we can say that water touches our body. Similarly, if we pour water on our back, again, we can say that water touches our body. Although water, in this case, touches only a part of our body not the entire body but still it is correct that water touches our body as the part of our body that water touches is not different from our body. The body-part is an integral part of our body itself. So, anything related to the parts of our body is directly related to the entire body.
Similarly, devotion to any Deity, which is a body part of VIRAT PURUSHA [Brahman], verily goes to Brahman [the entire body].
Now, if we pour water on the entire body, automatically water would touch all the parts of the body.
Thus, devotion to Brahman [the entire body] automatically goes to all the deities [the body parts].
Having entered the body, Atman [thus embodied] has three abodes therein.
----------The Aitareya Upanishad: 1: 3: 12
What are the three abodes of Atman as jivātmā [individual soul] in the body of a Jiva?????
...
----------The Aitareya Upanishad: 1: 3: 12
What are the three abodes of Atman as jivātmā [individual soul] in the body of a Jiva?????
...
1. The Right Eye-----Atman dwells in the right eye during the waking state-----Vaiśvānara;
2. The Mind-----Atman dwells in the mind during the dream state-----Taijasa;
3. The Heart-----Atman dwells in the space [ākāśa] in the heart during deep sleep-----Prājnena.
----------The Māndukya Upanishad: 3, 4 and 5
also,
----------The Brihadāranyaka Upanishad: 4: 2: 2-4
![In the beginning all this manifested universe was non-existent. From it was born what exists. That [i.e. Brahman described as non-existent] created Itself by Itself; therefore it is called 'Self-Made' [Sukritam] [सुकृतम्]
That which is Self-made is flavour [rasa (रस) or essence]; for truly, on obtaining the flavour one becomes blissful.
----------The Taittiriya Upanishad: 2: 7](https://scontent-b-dfw.xx.fbcdn.net/hphotos-xap1/v/t1.0-9/s526x296/10847882_781001888632459_2507592191060115241_n.jpg?oh=a1c53513c4f5570fe5ce29a756fd437f&oe=55620C90)
In the beginning all this manifested universe was non-existent. From it was born what exists. That [i.e. Brahman described as non-existent] created Itself by Itself; therefore it is called 'Self-Made' [Sukritam] [सुकृतम्]
That which is Self-made is flavour [rasa (रस) or essence]; for truly, on obtaining the flavour one becomes blissful.
----------The Taittiriya Upanishad: 2: 7
2. The Mind-----Atman dwells in the mind during the dream state-----Taijasa;
3. The Heart-----Atman dwells in the space [ākāśa] in the heart during deep sleep-----Prājnena.
----------The Māndukya Upanishad: 3, 4 and 5
also,
----------The Brihadāranyaka Upanishad: 4: 2: 2-4
In the beginning all this manifested universe was non-existent. From it was born what exists. That [i.e. Brahman described as non-existent] created Itself by Itself; therefore it is called 'Self-Made' [Sukritam] [सुकृतम्]That which is Self-made is flavour [rasa (रस) or essence]; for truly, on obtaining the flavour one becomes blissful.
----------The Taittiriya Upanishad: 2: 7
The syllable OM, called the UDGITHA, should be meditated upon; for people sing the Udgitha, beginning with OM.
----------The Chandogya Upanishad: 1: 1: 1
The syllable Om is uttered at the beginning and the end of a hymn. The same Om is a symbol and the dearest name of the Supreme Self. The text describes its symbolic nature.
UDGITHA is a hymn of the Samaveda. A part of the ritualistic worship laid down in the Samaveda, this hymn is sung at the time of a sacrifice. Om, again, is a part of the Udgitha hymn.
The essence of all these beings is earth; the essence of earth is water; the essence of water is plants; the essence of plants is a person; the essence of a person is speech; the essence of speech is the Rigveda; the essence of the Rigveda is the Samaveda; the essence of the Samaveda is the UDGITHA [which is OM {AUM} (ॐ)]
----------The Chandogya Upanishad: 1: 1: 2
एषां भूताना पृथिवी रसः पृथिव्या आपो रसः। अपामोषध यो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः ...साम्न उद्गीथो रसः॥
----------The Chandogya Upanishad: 1: 1: 2
एषां भूताना पृथिवी रसः पृथिव्या आपो रसः। अपामोषध यो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः ...साम्न उद्गीथो रसः॥
The word, "रस" in the text is explained in different ways-----as essence, origin, support, end cause, and effect. Rasa (रस) originally means the sap of trees. That sap may be conceived either as the essence extracted from the tree, or as what gives vigour and life to a tree. In the former case, it might be transferred to the conception of effect, in the latter to that of cause.
In our sentence it has sometimes the one, sometimes the other meaning.
Earth is the support of all beings; water pervades the earth; plants arise from water; man lives by plants; speech is the best part of man; the Rik (Rigveda) is the best part of speech; the Saman (Samaveda) is the best extract from the Rik and the UDGITHA i.e. OM ॐ is the crown of even the Saman (Samaveda), the highest of all.
In our sentence it has sometimes the one, sometimes the other meaning.
Earth is the support of all beings; water pervades the earth; plants arise from water; man lives by plants; speech is the best part of man; the Rik (Rigveda) is the best part of speech; the Saman (Samaveda) is the best extract from the Rik and the UDGITHA i.e. OM ॐ is the crown of even the Saman (Samaveda), the highest of all.
"I [God] am OM"-----Shri Krishna [the Gita: 7: 8, 9: 17, 10: 25]
"OM is verily Brahman"-----The Brihadaranyaka Upanishad: 5: 1: 1
"He who meditates on OM with the intention-'I shall attain Brahman' does verily attain Brahman [Liberation] [मोक्ष]"-----The Taittiriya Upanishad: 1: 8: 1
...
!["I [God] am OM"-----Shri Krishna [the Gita: 7: 8, 9: 17, 10: 25]
"OM is verily Brahman"-----The Brihadaranyaka Upanishad: 5: 1: 1
"He who meditates on OM with the intention-'I shall attain Brahman' does verily attain Brahman [Liberation] [मोक्ष]"-----The Taittiriya Upanishad: 1: 8: 1
NOTE: The eight position in the verse is in relation to the series of 7 essences in verse 2 [previous post]. It means the Ultimate i.e. the Supreme position. In the end of all the essences the Ultimate and the Supreme One we reach in the end is OM i.e. Brahman.
स एष रसानाँ रसतमः परमः परार्ध्योsष्टमो यदुद्गीथः।----------छान्दोग्य उपनिषद्:१: १: ३](https://scontent-b-dfw.xx.fbcdn.net/hphotos-xap1/v/t1.0-9/s480x480/1898145_783563315042983_3832112442434268963_n.jpg?oh=91e33eac63898a8f30dffd0bbbe4eeec&oe=5528C509)
NOTE: The eight position in the verse is in relation to the series of 7 essences in verse 2 [previous post]. It means the Ultimate i.e. the Supreme position. In the end of all the essences the Ultimate and the Supreme One we reach in the end is OM i.e. Brahman.
स एष रसानाँ रसतमः परमः परार्ध्योsष्टमो यदुद्गीथः।----------छान्दोग्य उपनिषद्:१: १: ३
By the means of this [syllable] [OM] [ॐ] the threefold knowledge proceeds [the Samaveda, the Rigveda and the Yajurveda]. When the [adhvaryu] priest gives an order [in a sacrifice], he says OM. When the [hotri] priest recites [the hymn], he says OM. When the [udgatri] priest [sings] the Saman, he says OM. All this is done for the glory of the Imperishable Atman [Brahman] by the greatness of That syllable [ॐ] and by Its essence."
----------The Chandogya Upanishad: 1: 1: 9
तेनेयं त्रयी विद्या वर्तत ओमित्याश्रावत्योमिति शॅ सत्योमित्यु़ढ्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन ॥ १: १: ९ ॥
This syllable OM is used to give assent, for wherever one assents to something, one says OM (yes).Now, what is assent is gratification. He who knows this and meditates on the syllable OM, the Udgitha, indeed, obtains all his desires.
---
When a man has mastered the Rigveda he loudly utters "OM" [ॐ]; he does the same when he has mastered the Samaveda and the Yajurveda. The SVARA is the symbol 'ॐ'; it is immortal and fearless. The gods, by entering it [i.e. by meditating upon It], became immortal and fearless.
----------The Chandogya Upanishad: 1: 4: 4
-------The Chandogya Upanishad: 1: 1: 8
![One should meditate on the Udgitha [OM] [ॐ] as the VYANA. That which one breathes out is the PRANA and that which one breathes in is the APANA. That which is the junction of the PRANA and the APANA is the VYANA. This VYANA is speech. Therefore, when one utters speech one stops the PRANA and the APANA.
----------The Chandogya Upanishad: 1: 3: 3
Speech is uttered by means of VYANA. People neither breathe in nor breathe out when they speak.](https://fbcdn-sphotos-f-a.akamaihd.net/hphotos-ak-xfp1/v/t1.0-9/s480x480/10382975_788125281253453_3577498202866310813_n.jpg?oh=488512601cfe542019b016e61a8ac911&oe=5520FF7B&__gda__=1432799819_ce8cef4be0f8f9e70e875309a6327aa2)
One should meditate on the Udgitha [OM] [ॐ] as the VYANA. That which one breathes out is the PRANA and that which one breathes in is the APANA. That which is the junction of the PRANA and the APANA is the VYANA. This VYANA is speech. Therefore, when one utters speech one stops the PRANA and the APANA.
----------The Chandogya Upanishad: 1: 3: 3
Speech is uttered by means of VYANA. People neither breathe in nor breathe out when they speak.
![This [Prana] and that [Sun] are the same. This is warm and that is warm. This [Prana] they call, "Svara" [स्वर] (what goes out), and that [sun] they call, "Pratyasvara" [प्रत्यास्वर] (what returns). Therefore one should meditate on Udgitha [OM] as this [Prana] and that [sun].
----------The Chandogya Upanishad: 1: 3: 2
When the vital breath [prana] "goes out" at the time of death, it never returns to the corpse, but the sun, after having set, "returns" the next day.](https://fbcdn-sphotos-d-a.akamaihd.net/hphotos-ak-xfp1/v/t1.0-9/s480x480/1378576_787741441291837_1065835565797272576_n.jpg?oh=371474810591c75a32af318c38084463&oe=556ADEE2&__gda__=1428949648_3f8a458e5ee01fbb6b75b9a21513f8f0)
This [Prana] and that [Sun] are the same. This is warm and that is warm. This [Prana] they call, "Svara" [स्वर] (what goes out), and that [sun] they call, "Pratyasvara" [प्रत्यास्वर] (what returns). Therefore one should meditate on Udgitha [OM] as this [Prana] and that [sun].
----------The Chandogya Upanishad: 1: 3: 2
When the vital breath [prana] "goes out" at the time of death, it never returns to the corpse, but the sun, after having set, "returns" the next day.
ENGLISH TRANSLATION OF UPNISHAD
"OM is verily Brahman"-----The Brihadaranyaka Upanishad: 5: 1: 1
"He who meditates on OM with the intention-'I shall attain Brahman' does verily attain Brahman [Liberation] [मोक्ष]"-----The Taittiriya Upanishad: 1: 8: 1
...
स एष रसानाँ रसतमः परमः परार्ध्योsष्टमो यदुद्गीथः।----------छान्दोग्य उपनिषद्:१: १: ३
By the means of this [syllable] [OM] [ॐ] the threefold knowledge proceeds [the Samaveda, the Rigveda and the Yajurveda]. When the [adhvaryu] priest gives an order [in a sacrifice], he says OM. When the [hotri] priest recites [the hymn], he says OM. When the [udgatri] priest [sings] the Saman, he says OM. All this is done for the glory of the Imperishable Atman [Brahman] by the greatness of That syllable [ॐ] and by Its essence."
----------The Chandogya Upanishad: 1: 1: 9
तेनेयं त्रयी विद्या वर्तत ओमित्याश्रावत्योमिति शॅ सत्योमित्यु़ढ्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन ॥ १: १: ९ ॥
This syllable OM is used to give assent, for wherever one assents to something, one says OM (yes).Now, what is assent is gratification. He who knows this and meditates on the syllable OM, the Udgitha, indeed, obtains all his desires.
---
When a man has mastered the Rigveda he loudly utters "OM" [ॐ]; he does the same when he has mastered the Samaveda and the Yajurveda. The SVARA is the symbol 'ॐ'; it is immortal and fearless. The gods, by entering it [i.e. by meditating upon It], became immortal and fearless.
----------The Chandogya Upanishad: 1: 4: 4
-------The Chandogya Upanishad: 1: 1: 8
One should meditate on the Udgitha [OM] [ॐ] as the VYANA. That which one breathes out is the PRANA and that which one breathes in is the APANA. That which is the junction of the PRANA and the APANA is the VYANA. This VYANA is speech. Therefore, when one utters speech one stops the PRANA and the APANA.----------The Chandogya Upanishad: 1: 3: 3
Speech is uttered by means of VYANA. People neither breathe in nor breathe out when they speak.
This [Prana] and that [Sun] are the same. This is warm and that is warm. This [Prana] they call, "Svara" [स्वर] (what goes out), and that [sun] they call, "Pratyasvara" [प्रत्यास्वर] (what returns). Therefore one should meditate on Udgitha [OM] as this [Prana] and that [sun].----------The Chandogya Upanishad: 1: 3: 2
When the vital breath [prana] "goes out" at the time of death, it never returns to the corpse, but the sun, after having set, "returns" the next day.
ENGLISH TRANSLATION OF UPNISHAD
![Photo: SOUND AND CREATION :
====== By Sri Chandrashekharendra Sarswati Swami ======
[Kanchi Paramacharya Sri Chandrashekharendra Saraswati Swamiji was the 68 th Sankaracharya of Kanchi Karmakoti Peetham]
What is sound ? According to modern science, it is vibration. "If you examine the core of an atom you will realise that all matter is one." This Advaitic conclusion is arrived at according to nuclear science and the concepts of Einstein. All this world is one flood of energy (sakti); everything is an electromagnetic flow. But how do we account for the manifestation of different objects ? It is to be attributed to different type of vibrations.
The scientific concept that the different vibrations of the same energy are the cause of creation is the same as the belief that world was created with the breath of the Paramatman manifesting itself as the sound of the Vedas.
Consider human beings and other creatures. What is it that determines their health and feelings ? The breath that passes through our nadis, blood vessels, during respiration produces vibrations and on them depends the state of our health. Those who keep their breathing under control through the practice of yoga are healthy to an amazing degree. They do not bleed even if their veins are cut. They are able to remain buried in the earth in samadhi stopping their pulse and heartbeat. They are not poisoned even if they are bitten by a snake or stung by a scorpion. The reason is that they keep the vibrations of the nadis under control during breathing.
Breath is vital not only to the body but also to the mind. The mind which is the source of thought and the vital (pranik) energy that is the source of breath are the same. Healthy or unhealthy thoughts are to be attributed to different vibrations of the nadis. You may test this for youself. See for yourself how you breathe when you are at peace before the sanctum of a deity or in the presence of a great and wise person and how you breathe when your mind is quickened by desire or anger. The happiness you experience when you take part in something divine, like a bhajan or atemple festival, must be different from the pleasure that sensual gratification gives you: the vibrations of the nadis concerned will also be correspondingly different.
When you experience joy of an elevated kind the passage of breath will be through the right nostril, but when you are enjoying sensual pleasure it will be through the left. When you meditate, with increasing concentration, on the Reality Serene which is the source of all your urges and feelings, the breath will pass through both nostrils slowly, evenly and rhythmically. When you are absorbed in the object of your meditation breathing itself will cease, but there will still be life. The great awareness called jnana will then be in bloom as it were.
The inert body of a man and the awareness that is the vital essence of his life are both dependent on the course of his breathing. They grow or decay according to it. The course of a man's breath keeps his inner vibrations in order.
Is it not from the Paramatman that so many countless inert objects and so many sentient beings have originated and grown ? The movements appropriate to these should have also occured in the Ultimate Object that is the Paramatman.
Even according to non-dualism, the Brahman that is utterly still and is unconditioned and has no attributes (nirguna) manifests itself in the countless disguises of this cosmos with the power of Maya, Maya that cannot be described. Disguises or no disguises, we have to concede the existence, in a mundane sense, of the inert world and of the sentient beings. But we must remember that even Maya has its source in Isvara who is "Mayin". But the power of Maya apart, all that we see have arisen from the vibrations in the Object called the Parabrahman. At the same time, with all these vibrations , this Object remains still and tranquil inwardly. This stillness not withstanding, there are movements that are apparent to our perception. They are not disorderly movements but constitute a system embracing vast heavenly bodies like the sun at one end and the tiniest of insects on the other or even something as humble as a blade of glass.
It is this orderliness that goes to make worldly life happy. The Paramatmam has created this by bringing all powers of nature within an orderly system. But if you sometimes see flaws in it and the natural forces going against us, it is because he likes to be playful now and then.
The human mind can go astray to any length. Indeed it keeps wandering aimlessly like a globin or an imp. Whatever the extent to which cosmic life is orderly, it (the human mind) breaks free from all control and runs about like a mad dog.
When the powers of nature are unfavourable to us, is there a way to change their behaviour and make them favourable to us ? Is there also a means by which our mind could be brought under control when it goes haywire ? If everything is caused by vibration, by sound, there must be a way of making the forces of nature favourable to us and of purifying our mind and bringing it under control through this very sound. The Vedas constitute such sound.
By controlling our breath through the practice of yoga, it is possible to gain access to the breath of the Paramatman and by this means perform such actions as can uplift our own Self as well as mankind. Here the vibrations of the nadis do not produce the sound that is audible to us. Science tells us that there are sounds outside the range of human hearing in the same way as there is light that does not pass through the lens of the human eye.
However, it is possible to bring within us (within our reach) that which is without. When a musician sings on the radio, the sound of his music is converted into electromagnetic waves which travel through space. But how do we hear music ? The receiving set captures the electromagnetic waves and reconverts them into sound waves.
(Science is not opposed to religion. It seems to me that it even helps in the growth of religion. A century ago, before the radio and the telephone were invented, it would not have been easy to counter the arguments of an atheist who dismisses claims made on behalf of the sound of the Vedas as absurd. Now the discoveries of science have come to our rescue. )
It is possible for humans to earn the power of energy possessed by such an inert object as the radio set. Indeed we can earn much more, do much more. It is tapas, ascetic endeavour, that will give us such energy. What is tapas ? It is the determination to find the truth: it is keeping the mind one-pointed in this search, forsaking food, sleep, home, everything. But when you are a seeker like this, you must remain humble and erase the least trace of egoism in you. You must realise that the truth you seek will be revealed to you only with the grace of Isvara. The sages performed austerities in this manner and attained to the highest plane of yoga. They could perceive the vibrations in creation, that is the course taken by the breath of the Supreme Godhead. Besides, they also knew them as sound capable of being heard by the human ear in the same manner as electric waves converted into sound waves. It is these sounds that they have passed on to us the mantras of the Vedas.
The Vedas are called "Sruti. " That which is heard is Sruti. "Srotra" means the "ear". The Vedas have been handed down orally from generation to generation and have not been taught or learned from any written text. That is how they got the name of "Sruti". Why were these scriptures not permitted to be written down ? Because the sound of the Vedas cannot be properly transcribed. There are sounds or phonemes that cannot be accurately represented in any script. For instance, the one between "zha" and "la". Such sounds have to be learned by listening. Besides there are svaras for Vedic mantras (tonal variations, proper accentuation) : "udatta" (raised syllable), "anudatta"(lowered syllable) and "svarita"(falling syllable ). Mistakes in enunciation are likely even if diacritical or some other marks are used in the printed text. Wrong chanting will not bring the desired results. There is much difference in the vibrations caused by pronouncing a syllable laying stress on it and pronouncing it without any stress. Correspondingly, there will be changes in our feelings and urges and the divine forces that rule nature.
There is a story in the Taittiriya Samhita of the Vedas which illustrates how wrong chanting can produce results contrary to what is intended. Tvasta, the divine carpenter, chanted a mantra with the object of begetting a son who would be the slayer of Indra. But he went wrong in the intonation of some syllables. So, unwittingly, he prayed for a son who would be slain by Indra instead of one who would slay that celestial. And his prayer (that had gone wrong in the intonation) was answered. When the wavelength shifts even minutely on our radio we receive the broadcast of a different transmitting station. Fine-tuning has to be done to get the required station. So is the case with the intonation of Vedic mantras. There should not be the slightest mistake in the svaras. Just as we receive a different station on our radio when the wavelength is changed, so the result is different when we go wrong in the intonation.
This is the reason why it is of the utmost importance to learn the Vedas by listening - hence the name "Sruti". Another explanation occurs to me for the name "Sruti". The sages heard, did they not, the sound of the divine vibrations that cannot be perceived by the common people ? Did they read the Vedas in any book or did they compose them themselves ? Sruti is an apt name for the Vedas since they were made known to the world after they had been first heard by the sages.
The Vedic seers have the name of "mantra-drastas" --a "drasta" is one who sees. If the sages "saw" the mantras it would mean that they did not "hear" them. Which of the two versions is correct ? Did the sages see the mantras or did they hear them ? If they saw them, in what script did they appear ? There was no script at the time, neither Devanagari nor Grantha nor Brahmi, the basis of all. But, then, the sound of Vedas, their svaras, cannot be truly written down in any script.
The answer to this problem is that when the sages were meditating the mantras of the Vedas appeared to them in a flash in their hearts. It may be that in this state of theirs they could neither see nor hear anything. The mantras must have appeared in a flash in the inner recesses of their minds.
"Seeing" or "looking" does not denote merely what is perceived by the eye. It is a term that covers a variety of perceptions and experiences. When we say that a man has "seen" all sorrows in his life, does the term "seen" imply only what he "saw" with his eyes ? Does it not mean what he has "experienced" ? The term "mantra-drasta" also could be taken in a similar manner as referring to what is perceived through experience. It is further believed that the sages were able to hear the Vedas with their divine ears.
Arjuna wished to see the Lord's cosmic form (visvarupa). The Gita has it that Krishna Paramatman said to him: "You will not be able to see my cosmic form with these eyes of yours. I will give you a celestial eye. . . . . "
Just as Arjuna was endowed by the Lord with a divine eye, the sages must have been invested with celestial ears to grasp the sound emanating from the Paramatman and pervading the vast space.
The vibrations of the Vedas serve the purpose not only of creation and the conduct of life. There are indeed Vedic mantras that help us to transcend this life and become one with the Ultimate Truth. When a man returns by the same way as he comes, does he not arrive at the starting point ? In the same way when we go seeking how creation came about, we are led to the point where there are no vibrations, no movements, where there is utter stillness. Some mantras that create vibrations in our nadis accomplish the same noble task of taking us to such a goal. Such are the Upanisadic mahavakyas and Pranava.
In sum, the Vedas are not anyone's compositions. The sages did not create them, nor were inscribed by the Paramatman on palm-leaves.
THE VEDAS ARE INFINITE :
If the cosmos of sound (sabda-prapancha) enfolds all creation and what is beyond it, it must naturally be immensely vast. However voluminous the Vedas are, one might wonder whether it would be right to claim that they embrace all activities of the universe. "Anantah vai Vedah", the Vedas themselves proclaim so (the Vedas are endless). We cannot claim that all the Vedas have been revealed to the seers. Only about a thousand sakhas or recensions belonging to the four Vedas have been revealed to them.
Brahmaa, the Creator, alone knows the Vedas in their entirety. Before the present Brahmaa there was a great deluge and, preceding it, there was another Brahmaa. And, similarly, before him too there must have been another Brahmaa. But through all these vast vistas of time, through successive deluges, the vibrations caused by the Paramatman's breath have existed in space, the vibrations that urged the first Brahmaa to do the work of creation. These vibrations are indestructible. The Brahmaa who appears after each great deluge performs his function of creation with them.
The sounds we produce are never destroyed. I remember reading that what Jesus Christ spoke 2, 000 years ago could still be recaptured in his own voice and that efforts are being made for the same. I don't know how far these efforts have succeeded. But I do know that there does exist such a possibility (of receiving a voice or sound from the past). We know that a sound, once it is produced, remains in space without ever being destroyed.
Brahmaa created this world with the sound of the Vedas and this sound is not destroyed even during a great deluge. We build a village or town with stone, earth, timber, iron, etc. All these materials are derived from the will of the Paramatman, from his thought, from the vibrations that are his will or thought. Brahmaa saw the sounds corresponding to these vibrations as the Vedas and the chanted them and brought all the world into existence.
We often see reports in the newspapers of trees flowering or fruiting in abundance in response to the vibrations of certain sounds. Some vibrations have also the effect of stunting the growth of plants. Here is proof of the fact that sound can create, sustain and destroy.
Brahmaa could create the universe with the sound of the Vedas because of his power of concentration. A siddha can cure a sick man if he intones the Panchakasara mantra - the mantra that we mutter every day - and applies holy ashes to the patient's body. He is able to do it because he has greater power of concentration than we have. If the mantra is to be efficacious it has to be chanted without any tonal error whatsoever. Only then will it bring the desired result. Brahma had the power of concentration to the full since he came into being as an "instrument" for creation.
Much could be accomplished from the void of space through electricity. From the spiritual reality called the Nirguna Brahman (the unconditioned Brahman without attributes) emanates everything. During the deluge, this spiritual reality goes to sleep. Take the case of a wrestler. When he is asleep his strength is not evident. But when we see him wrestling with an opponent we realise how strong he is. Similarly, during the time of creation, the spiritual reality is revealed to perform manifold functions. From the Nirguna Brahman comes a flow of energy to perform such functions . Brahmaa came into being as a part of this flow. Since he was all tapas all concentration, he could grasp all the Vedas with his extraordinary power. He created the world with their sound. The Vedas are infinite and so too creation takes forms that are countless.
The great sage Bharadvaja kept chanting the Vedas over three lifetimes. Paramesvara appeared before him and said to him: "I will grant you a fourth life. What will you do during it ? "The sage replied: "I will keep chanting the Vedas again." It is not possible to learn the Vedas in the entirety even over many, many lifetimes. Paramesvara took pity on Bharadvaja for all his efforts to accomplish a task that was impossible to accomplish. Wanting to change his mind, Paramesvara caused three great mountains to appear, took a handful of earth and said to the sage: "The Vedas you have learned all these years are like this handful of earth. What you have yet to learn is vast, like these mountains.
The story of Bharadvaja occurs in the Kathaka of the Vedas. We learn from it that the Vedas are so infinite. The classification into the four Vedas and the one thousand or so recensions was a later development. Brahmaa came into being, his heart was filled with all Vedic sound. The Vedas showed him the way to perform his function of creation. He recognized that the sound of the Vedas pervaded everywhere. To him occur all Vedas. Only some mantras have revealed themselves to the sages and these constitute the Vedas that are our heritage.
At the time of chanting a mantra we usually mention the rishi associated with it, its chandas or metre and the name of the deity invoked. The sages learned the mantras with the power of concentration acquired through austerities. They were bestowed with celestial ears, so they could hear the mantras in space. It is said in the science of yoga that if our heart- space becomes one with the transcendent outward space we will be able to listen to the sounds in it. Only those who have attained the state of undifferentiated oneness of all can perceive them. It is in this way that the seers became aware of the mantras and made them known to the world. It must be remembered that they did not create them. They brought us immeasurable blessings by making the mantras known too us. If someone offers us water form the Ganga (Ganga-tirtha,Gangajal) we receive it, prostrating ourselves before him.
The man did not of course create the Ganga, but all the same reverence him in recognition of the fact that the must have travelled a thousand miles to bring us the few drops of the holy water. We cannot adore the seers sufficiently for their having made us the gift of the mantras which are beyond the grasp of our ears. That is why before canting a mantra we hold the sacred feet of the rishi concerned with our head.
"Om Shanti Shanti Shanti"](https://fbcdn-sphotos-c-a.akamaihd.net/hphotos-ak-xpa1/v/t1.0-9/s851x315/1939835_583934235030430_1349369366_n.jpg?oh=4d3cf015193113358ac267b6ced55452&oe=5509389A&__gda__=1427861927_d7e38cda0ed192281fc00908eb3fb4d1)
