This is an article on the Vedas. The significance of the four Vedas, the revelation of Universal Consciousness as creation has been described following the knowledge preached by the Seers.In this context is described the king of the heaven Indra and his golden mother.The relation between the Creator, deities and the creatures, evolution to the supreme form has been described as told by the Seers.
Brihadaranyaka Upanishad First Chapter, Second Brahmin (Second part) in Engli...debkumar_lahiri
This is an English translation of Second Brahmin of First Chapter of Brihadaranyaka Upanishad, with original texts, word by word meaning, etymological meaning and an explanation (following the teachings of Vedic Sages).
This portion of the Upanishad describes the creation of the Universe from the Negative (Death) aspect of the Universal consciousness, creation of time and creatures, physicalizing, expansion of the universe and collapse, the mysteries of Ashvamedha Yajna or rituals of Horse Sacrifice.
This is following the First Chapter, which has been already published.
This is a narration on the first hymn of Rik Veda, with original text , meaning and etymology. It describes the self illuminated, all manifesting Universal Consciousness and the invocation by the seers.
Agnihotra (Oblation to Agni the lord of fire) and five forms of Agni or PraaN...debkumar_lahiri
This article explains the significance of the Vedic ritual Agnihotra and the five forms of Praana. The verses from Chandogya and Prashno[panishad have been quoted with meanings and explanations.
The six questions of the sages in Chapter 1 of the Bhagavatam seek to understand:
1. What is the ultimate benefit or purpose for humanity.
2. What is the essence of all scriptures.
3. Why did God appear in the womb of Devaki.
4. A description of God's wonderful deeds in forms like Brahma and Rudra in creation, maintenance and destruction.
5. A description of the activities of God's incarnations within the universe.
6. Where has religion taken shelter now that God has retired to his own abode.
The summary seeks to understand the purpose of life, the essence of scriptures,
Bhagvad gita Chapter- 2 ,Summary.(Revised 2021): Samkhya Yoga (The yoga of kn...Medicherla Kumar
Revised and Updated (2021)
Chapter 2: Samkhya Yoga (The yoga of knowledge) - 72 verses. Concluding his reasoning and yet confused, Arjuna turns to Lord Krishna for discernment (2:7). Krishna begins countering Arjuna's objections. Krishna tells Arjuna that the eternal self is immortal and the body is designed to pass away (2:12-30). Explaining the three principles dharma, (right action) atman (individual self) and sarira (body), Krishna reminds Arjuna that, as a warrior, his duty is to uphold the path of dharma through warfare (2:31-38).
The document provides an overview and summary of chapters 1-2 of the Bhagavad Gita. It discusses Arjuna's grief on the battlefield and Krishna counseling him, emphasizing the importance of total surrender. It also covers the key concepts that delusion leads to sorrow, and distinguishes between what is real (the eternal soul) and unreal (the ever-changing material body).
What is Mantra?, Association of mantras, Vedic and Yogic Meditation, Mantra based meditation, Types of mantras, Om Mantra, mathematical Illustration "OM", Gayatri mantra, Kundalini, Seven Chakras, Beej Mantras, Aim of Meditation, Brain Waves, Jean Paul Banquet, Wallace, Robert Keith, Spectral analysis of Mantras, Heisnam, Jina Devi, N V C Swamy.
Bhagvad gita chapter 1 , Arjuna-Vishada yoga (The yoga of the dejection of Ar...Medicherla Kumar
Revised and updated in 2021. The flowcharts and overview black and white for printing.
• Chapter 1: Arjuna-Vishada yoga (The yoga of the dejection of Arjuna) - 47 verses. Arjuna's depression is presented as a system of yoga. When Arjuna sees his near and dear ones on the opposing army side of the Kurus, he loses morale and decides not to fight (1:20-27). Arjuna presents Krishna his arguments for refusing to fight (1:28-47). Basically, he fears the sinful reactions of killing.
Brihadaranyaka Upanishad First Chapter, Second Brahmin (Second part) in Engli...debkumar_lahiri
This is an English translation of Second Brahmin of First Chapter of Brihadaranyaka Upanishad, with original texts, word by word meaning, etymological meaning and an explanation (following the teachings of Vedic Sages).
This portion of the Upanishad describes the creation of the Universe from the Negative (Death) aspect of the Universal consciousness, creation of time and creatures, physicalizing, expansion of the universe and collapse, the mysteries of Ashvamedha Yajna or rituals of Horse Sacrifice.
This is following the First Chapter, which has been already published.
This is a narration on the first hymn of Rik Veda, with original text , meaning and etymology. It describes the self illuminated, all manifesting Universal Consciousness and the invocation by the seers.
Agnihotra (Oblation to Agni the lord of fire) and five forms of Agni or PraaN...debkumar_lahiri
This article explains the significance of the Vedic ritual Agnihotra and the five forms of Praana. The verses from Chandogya and Prashno[panishad have been quoted with meanings and explanations.
The six questions of the sages in Chapter 1 of the Bhagavatam seek to understand:
1. What is the ultimate benefit or purpose for humanity.
2. What is the essence of all scriptures.
3. Why did God appear in the womb of Devaki.
4. A description of God's wonderful deeds in forms like Brahma and Rudra in creation, maintenance and destruction.
5. A description of the activities of God's incarnations within the universe.
6. Where has religion taken shelter now that God has retired to his own abode.
The summary seeks to understand the purpose of life, the essence of scriptures,
Bhagvad gita Chapter- 2 ,Summary.(Revised 2021): Samkhya Yoga (The yoga of kn...Medicherla Kumar
Revised and Updated (2021)
Chapter 2: Samkhya Yoga (The yoga of knowledge) - 72 verses. Concluding his reasoning and yet confused, Arjuna turns to Lord Krishna for discernment (2:7). Krishna begins countering Arjuna's objections. Krishna tells Arjuna that the eternal self is immortal and the body is designed to pass away (2:12-30). Explaining the three principles dharma, (right action) atman (individual self) and sarira (body), Krishna reminds Arjuna that, as a warrior, his duty is to uphold the path of dharma through warfare (2:31-38).
The document provides an overview and summary of chapters 1-2 of the Bhagavad Gita. It discusses Arjuna's grief on the battlefield and Krishna counseling him, emphasizing the importance of total surrender. It also covers the key concepts that delusion leads to sorrow, and distinguishes between what is real (the eternal soul) and unreal (the ever-changing material body).
What is Mantra?, Association of mantras, Vedic and Yogic Meditation, Mantra based meditation, Types of mantras, Om Mantra, mathematical Illustration "OM", Gayatri mantra, Kundalini, Seven Chakras, Beej Mantras, Aim of Meditation, Brain Waves, Jean Paul Banquet, Wallace, Robert Keith, Spectral analysis of Mantras, Heisnam, Jina Devi, N V C Swamy.
Bhagvad gita chapter 1 , Arjuna-Vishada yoga (The yoga of the dejection of Ar...Medicherla Kumar
Revised and updated in 2021. The flowcharts and overview black and white for printing.
• Chapter 1: Arjuna-Vishada yoga (The yoga of the dejection of Arjuna) - 47 verses. Arjuna's depression is presented as a system of yoga. When Arjuna sees his near and dear ones on the opposing army side of the Kurus, he loses morale and decides not to fight (1:20-27). Arjuna presents Krishna his arguments for refusing to fight (1:28-47). Basically, he fears the sinful reactions of killing.
Sanjaya relays the details of the battle between the Kauravas and Pandavas to the blind King Dhritarashtra. As Dhritarashtra's minister and a student of Vyasa, Sanjaya has been blessed with divine sight and senses. He serves as the eyes and ears for the blind king, impartially recounting the events that transpire on the battlefield. In contrast to Dhritarashtra, who is ignorant and attached to his unjust desires, Sanjaya represents self-control, truthfulness and an even-minded ability to perceive reality.
Moksha, or liberation, can be understood as freedom from the cycle of death and rebirth as well as freedom from ignorance through self-realization. According to Ayurveda and other philosophies, moksha is achieved by reducing the influence of rajas and tamas gunas on the mind. Moksha can occur during life as jivanmukti or after death as videhamukti. Regular yoga practice can help develop siddhis or supernatural powers and aid in achieving moksha. Naishtiki chikitsa refers to treatments that reduce desires and attachments, helping one attain moksha by escaping from miseries.
Srimad Bhagavad Gita, AS IT IS, Chapter 5, Presentation NotesAmritananda Das
The document summarizes key teachings from Chapter 5 of the Bhagavad Gita. It begins by explaining that Lord Krishna advises performing niskama karma (selfless service) through bhakti yoga (devotional service), as it is equal to but easier than renouncing work altogether. He describes how to perform niskama karma with detachment from the fruits of work. Lord Krishna then explains that through focusing one's consciousness on the Supersoul within, one can attain liberation. Finally, the chapter previews the path of astanga yoga and concludes by offering a formula for attaining peace through liberation.
This document provides an outline for a course on the Bhagavad Gita. It begins with an introduction and then lists 18 chapters. Each chapter is summarized with bullet points highlighting the key teachings and concepts discussed in that section of the text. The overall document serves as a study guide, breaking down the Bhagavad Gita into its main components and sections to help students understand the essential philosophical and spiritual concepts being conveyed.
This document discusses the practice of brahmacharya (celibacy). It begins by noting the degradation of sex in modern society and argues that spiritual practice is needed to overcome sexual attraction. Brahmacharya is presented as important for health, longevity, concentration and spiritual life. It describes the workings of the sex impulse and effects of indulgence. For householders, brahmacharya means regulated intimacy when needed for procreation only. Women can also benefit from brahmacharya through spiritual partnership with their husbands. Overall, the document promotes brahmacharya as a foundation for physical, mental and spiritual well-being.
The Panch Kosha describes five layers or sheaths (Koshas) that help one progress from the physical to the spiritual. The first Kosha is the Annamaya Kosha, which represents the physical body. The second is the Pranamaya Kosha, which relates to the breath and life force energy. The third, Manomaya Kosha, involves the mind and thoughts. The fourth, Vijinanamaya Kosha, relates to higher intellect and discernment. Finally, the fifth Kosha, Anandamaya Kosha, represents bliss and a true connection to one's true self.
Srimad Bhagavad Gita, AS IT IS, Chapter 3, Presentation NotesAmritananda Das
1. Lord Krishna explains that the Vedas recommend prescribed duties or karma-kanda to help purify one's heart on the path of self-realization.
2. These duties like sacrifices were originally established by Lord Vishnu to provide for material necessities and spiritual progress. Demigods are pleased by such sacrifices which leads to prosperity.
3. One who enjoys the gifts of sacrifices without offering them to demigods is considered a thief. Ultimately all sacrifices should be offered to Krishna to become fully purified and free of reactions.
Brahmacharya: Celibacy With UnderstandingDada Bhagwan
In the book “Brahmacharya: Celibacy With Right Understanding”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers unique insight into the definition of celibacy and the benefits of brahmacharya.
He clarifies common misunderstandings about celibacy, answering questions such as: “How do you define celibacy?”, “What are the spiritual reasons for abstinence from sex, and what are the benefits of abstinence?”, “Does spiritual power increase from brahmacharya, and how is celibacy related to spirituality and practice?”, “Must one take a vow of celibacy to practice brahmacharya?”
This book offers a clear road map to celibacy meaning and celibacy benefits, and is an invaluable resource for those wanting to learn how to become more spiritual through the practice of brahmacharya.
A Arquignosis Egípcia, Tomo 3 - J. Van Rijckenborgh.pdfVIEIRA RESENDE
1. O documento discute a filosofia hermética contida no décimo livro do Corpus Hermeticum, que afirma que o bem está unicamente em Deus.
2. Jesus faz referência a essa filosofia ao responder ao jovem rico que o chamou de "bom mestre".
3. O bem humano é relativo e depende das normas de cada pessoa ou grupo, enquanto o bem verdadeiro é uma realidade desconhecida para nós.
Srimad Bhagavad Gita, AS IT IS, Chapter 4, Presentation NotesAmritananda Das
The document discusses key aspects of transcendental knowledge from Chapter 4 of the Bhagavad Gita. It covers:
1) Lord Krishna explains that he originally spoke the Gita teachings and they are now being reiterated due to the disciplic succession being broken.
2) Krishna has a transcendental, spiritual body that never deteriorates and allows him to remember past lives, unlike living entities whose bodies and memories change.
3) Krishna descends during times when irreligion rises to destroy miscreants and reestablish religious principles. Understanding Krishna's true nature leads to liberation from material existence.
The document summarizes the seven stages of enlightenment according to the ancient scripture "Yoga Vashista" by Maharshi Valmiki. It begins with an introduction to enlightenment and discusses concepts like duality and suffering, non-duality and freedom from suffering. It then describes the seven stages as: 1) Auspicious desire, 2) Discrimination, 3) Refined mind, 4) Abiding in self, 5) Desirelessness, 6) Objectlessness, and 7) Transcendence. Analogies like the water and waves are provided to illustrate the non-dual relationship between the individual self, the world, and the supreme reality.
1. The document discusses 14 types of tantradōṣa or faults that can exist in a treatise according to ancient scholars.
2. Some examples of tantradōṣa include using unfamiliar words, irrelevant details, words that are difficult to pronounce, contradictory information, overly brief or elaborate explanations, unclear writing, and repeating topics.
3. Identifying and avoiding these 14 tantradōṣa helps ensure a treatise is accurate and of high quality according to the standards of ancient Indian literature.
The document summarizes the eight classical pranayamas as described in the Hatha Yoga Pradipika and other ancient yoga texts. It provides brief descriptions of each of the eight pranayamas - Sitkari, Sitali, Bhastrika, Brahmari, Ujjayi, Surya Bhedana, Murccha, and Plavini. It also discusses classifications of pranayama, the four functions of breath, and the importance of practicing pranayama under the guidance of a guru according to ancient yoga traditions.
Introduction to Bhagavad-Gita: As It IsYahshua Hosch
The document is an introduction to the Bhagavad Gita written by A.C. Bhaktivedanta Swami Prabhupada. It discusses that the Bhagavad Gita should only be understood from the perspective that Krishna is the Supreme Personality of Godhead. It aims to teach that the purpose of life is to revive one's relationship with Krishna through devotional service. Understanding the Bhagavad Gita correctly results in liberation from material existence and returning to the spiritual realm in eternal association with Krishna.
Wherever Krishna, the Lord of Yoga, and Arjuna, the supreme archer, are present, there will certainly be unending opulence, victory, prosperity, and righteousness. Sanjaya informs Dhritarashtra that calculations of army strengths are irrelevant - victory will always be on the side of Krishna and Arjuna, and therefore goodness, supremacy, and abundance will follow. The last verse brings together Krishna representing knowledge and Arjuna representing action, showing that wisdom and action can be combined in life.
1. The document lists 99 names of God (Allah) in Arabic with their English translations.
2. It provides context that in Islam, Allah's names represent his essence, qualities, and attributes, and are a way for humans to understand aspects of God.
3. Reciting and reflecting on Allah's beautiful names can help develop good character and build an ideal society based on divine qualities like peace, kindness, faith, strength and creativity.
The document summarizes five basic truths explained in the Bhagavad Gita: 1) Ishvara (the Supreme Lord), 2) Jiva (the living entity), 3) Prakriti (nature), 4) Kala (eternal time), and 5) Karma (activity). It describes each concept in detail, explaining that Ishvara is the source of all, Jivas are atomic souls meant to serve Ishvara but can become influenced by material nature, Prakriti is the material energy that manifests the material world, and Kala and Karma govern the interactions of Jivas within the material world. The overall message is that the five truths outlined in the Bhagavad Gita
This article describes the conscious entities who are behind the creation. They are called deities or deva. They are the personalities of the universal consciousness or they are the personalities of the Vedas.
The duality of Universal consciousness, paired Universedebkumar_lahiri
This article describes how is the duality or number two in Universal Consciousness and how it is related to us. This describes the creation of species, the creation of pairs and chromosomes, the creation of loneliness and fear and how divinity is the Universal genealogy. (Reference: Brihadaranyaka and Chandogya Upanishads
Sanjaya relays the details of the battle between the Kauravas and Pandavas to the blind King Dhritarashtra. As Dhritarashtra's minister and a student of Vyasa, Sanjaya has been blessed with divine sight and senses. He serves as the eyes and ears for the blind king, impartially recounting the events that transpire on the battlefield. In contrast to Dhritarashtra, who is ignorant and attached to his unjust desires, Sanjaya represents self-control, truthfulness and an even-minded ability to perceive reality.
Moksha, or liberation, can be understood as freedom from the cycle of death and rebirth as well as freedom from ignorance through self-realization. According to Ayurveda and other philosophies, moksha is achieved by reducing the influence of rajas and tamas gunas on the mind. Moksha can occur during life as jivanmukti or after death as videhamukti. Regular yoga practice can help develop siddhis or supernatural powers and aid in achieving moksha. Naishtiki chikitsa refers to treatments that reduce desires and attachments, helping one attain moksha by escaping from miseries.
Srimad Bhagavad Gita, AS IT IS, Chapter 5, Presentation NotesAmritananda Das
The document summarizes key teachings from Chapter 5 of the Bhagavad Gita. It begins by explaining that Lord Krishna advises performing niskama karma (selfless service) through bhakti yoga (devotional service), as it is equal to but easier than renouncing work altogether. He describes how to perform niskama karma with detachment from the fruits of work. Lord Krishna then explains that through focusing one's consciousness on the Supersoul within, one can attain liberation. Finally, the chapter previews the path of astanga yoga and concludes by offering a formula for attaining peace through liberation.
This document provides an outline for a course on the Bhagavad Gita. It begins with an introduction and then lists 18 chapters. Each chapter is summarized with bullet points highlighting the key teachings and concepts discussed in that section of the text. The overall document serves as a study guide, breaking down the Bhagavad Gita into its main components and sections to help students understand the essential philosophical and spiritual concepts being conveyed.
This document discusses the practice of brahmacharya (celibacy). It begins by noting the degradation of sex in modern society and argues that spiritual practice is needed to overcome sexual attraction. Brahmacharya is presented as important for health, longevity, concentration and spiritual life. It describes the workings of the sex impulse and effects of indulgence. For householders, brahmacharya means regulated intimacy when needed for procreation only. Women can also benefit from brahmacharya through spiritual partnership with their husbands. Overall, the document promotes brahmacharya as a foundation for physical, mental and spiritual well-being.
The Panch Kosha describes five layers or sheaths (Koshas) that help one progress from the physical to the spiritual. The first Kosha is the Annamaya Kosha, which represents the physical body. The second is the Pranamaya Kosha, which relates to the breath and life force energy. The third, Manomaya Kosha, involves the mind and thoughts. The fourth, Vijinanamaya Kosha, relates to higher intellect and discernment. Finally, the fifth Kosha, Anandamaya Kosha, represents bliss and a true connection to one's true self.
Srimad Bhagavad Gita, AS IT IS, Chapter 3, Presentation NotesAmritananda Das
1. Lord Krishna explains that the Vedas recommend prescribed duties or karma-kanda to help purify one's heart on the path of self-realization.
2. These duties like sacrifices were originally established by Lord Vishnu to provide for material necessities and spiritual progress. Demigods are pleased by such sacrifices which leads to prosperity.
3. One who enjoys the gifts of sacrifices without offering them to demigods is considered a thief. Ultimately all sacrifices should be offered to Krishna to become fully purified and free of reactions.
Brahmacharya: Celibacy With UnderstandingDada Bhagwan
In the book “Brahmacharya: Celibacy With Right Understanding”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers unique insight into the definition of celibacy and the benefits of brahmacharya.
He clarifies common misunderstandings about celibacy, answering questions such as: “How do you define celibacy?”, “What are the spiritual reasons for abstinence from sex, and what are the benefits of abstinence?”, “Does spiritual power increase from brahmacharya, and how is celibacy related to spirituality and practice?”, “Must one take a vow of celibacy to practice brahmacharya?”
This book offers a clear road map to celibacy meaning and celibacy benefits, and is an invaluable resource for those wanting to learn how to become more spiritual through the practice of brahmacharya.
A Arquignosis Egípcia, Tomo 3 - J. Van Rijckenborgh.pdfVIEIRA RESENDE
1. O documento discute a filosofia hermética contida no décimo livro do Corpus Hermeticum, que afirma que o bem está unicamente em Deus.
2. Jesus faz referência a essa filosofia ao responder ao jovem rico que o chamou de "bom mestre".
3. O bem humano é relativo e depende das normas de cada pessoa ou grupo, enquanto o bem verdadeiro é uma realidade desconhecida para nós.
Srimad Bhagavad Gita, AS IT IS, Chapter 4, Presentation NotesAmritananda Das
The document discusses key aspects of transcendental knowledge from Chapter 4 of the Bhagavad Gita. It covers:
1) Lord Krishna explains that he originally spoke the Gita teachings and they are now being reiterated due to the disciplic succession being broken.
2) Krishna has a transcendental, spiritual body that never deteriorates and allows him to remember past lives, unlike living entities whose bodies and memories change.
3) Krishna descends during times when irreligion rises to destroy miscreants and reestablish religious principles. Understanding Krishna's true nature leads to liberation from material existence.
The document summarizes the seven stages of enlightenment according to the ancient scripture "Yoga Vashista" by Maharshi Valmiki. It begins with an introduction to enlightenment and discusses concepts like duality and suffering, non-duality and freedom from suffering. It then describes the seven stages as: 1) Auspicious desire, 2) Discrimination, 3) Refined mind, 4) Abiding in self, 5) Desirelessness, 6) Objectlessness, and 7) Transcendence. Analogies like the water and waves are provided to illustrate the non-dual relationship between the individual self, the world, and the supreme reality.
1. The document discusses 14 types of tantradōṣa or faults that can exist in a treatise according to ancient scholars.
2. Some examples of tantradōṣa include using unfamiliar words, irrelevant details, words that are difficult to pronounce, contradictory information, overly brief or elaborate explanations, unclear writing, and repeating topics.
3. Identifying and avoiding these 14 tantradōṣa helps ensure a treatise is accurate and of high quality according to the standards of ancient Indian literature.
The document summarizes the eight classical pranayamas as described in the Hatha Yoga Pradipika and other ancient yoga texts. It provides brief descriptions of each of the eight pranayamas - Sitkari, Sitali, Bhastrika, Brahmari, Ujjayi, Surya Bhedana, Murccha, and Plavini. It also discusses classifications of pranayama, the four functions of breath, and the importance of practicing pranayama under the guidance of a guru according to ancient yoga traditions.
Introduction to Bhagavad-Gita: As It IsYahshua Hosch
The document is an introduction to the Bhagavad Gita written by A.C. Bhaktivedanta Swami Prabhupada. It discusses that the Bhagavad Gita should only be understood from the perspective that Krishna is the Supreme Personality of Godhead. It aims to teach that the purpose of life is to revive one's relationship with Krishna through devotional service. Understanding the Bhagavad Gita correctly results in liberation from material existence and returning to the spiritual realm in eternal association with Krishna.
Wherever Krishna, the Lord of Yoga, and Arjuna, the supreme archer, are present, there will certainly be unending opulence, victory, prosperity, and righteousness. Sanjaya informs Dhritarashtra that calculations of army strengths are irrelevant - victory will always be on the side of Krishna and Arjuna, and therefore goodness, supremacy, and abundance will follow. The last verse brings together Krishna representing knowledge and Arjuna representing action, showing that wisdom and action can be combined in life.
1. The document lists 99 names of God (Allah) in Arabic with their English translations.
2. It provides context that in Islam, Allah's names represent his essence, qualities, and attributes, and are a way for humans to understand aspects of God.
3. Reciting and reflecting on Allah's beautiful names can help develop good character and build an ideal society based on divine qualities like peace, kindness, faith, strength and creativity.
The document summarizes five basic truths explained in the Bhagavad Gita: 1) Ishvara (the Supreme Lord), 2) Jiva (the living entity), 3) Prakriti (nature), 4) Kala (eternal time), and 5) Karma (activity). It describes each concept in detail, explaining that Ishvara is the source of all, Jivas are atomic souls meant to serve Ishvara but can become influenced by material nature, Prakriti is the material energy that manifests the material world, and Kala and Karma govern the interactions of Jivas within the material world. The overall message is that the five truths outlined in the Bhagavad Gita
This article describes the conscious entities who are behind the creation. They are called deities or deva. They are the personalities of the universal consciousness or they are the personalities of the Vedas.
The duality of Universal consciousness, paired Universedebkumar_lahiri
This article describes how is the duality or number two in Universal Consciousness and how it is related to us. This describes the creation of species, the creation of pairs and chromosomes, the creation of loneliness and fear and how divinity is the Universal genealogy. (Reference: Brihadaranyaka and Chandogya Upanishads
Words here tried to describe vaak the goddess of words. vaak splits and radiates, creates the universe, she is the Shakti, she is ambaalika, the little girl running around in the universe. The article also decsribes Guru and the living words, mantra chaitanya, the serpentine horse dadhikra; the word, particle and electricity; the three forms of Shakti, ambaa, ambikaa, ambalikaa; the lessons of sweetness--madhu vidya.
The treasures in the Vedas. Soma the nectar of the moon and the mind.--part 1debkumar_lahiri
Soma is the nectar, elixir. It is incessantly flowing. The source is the Moon who is the divine mind also. The mysteries of Soma have been described here following the Upanishads.
This article describes the goddess Gayatri(gaayatrI) as She is celebrated in the Vedas.It explains the various Vedic terms and the implications. It also demonstrates the divinity of the Sanskrit language.
The document discusses the eight names of Lord Shiva in Hinduism and their meanings and significance. The eight names are: 1) Kshiti, 2) Jala, 3) Agni, 4) Vaayu, 5) Aakaasha, 6) Dyaus, 7) Bhuumi, and 8) Nila. Each name represents a different form or characteristic of Shiva that relates to creation and control of the universe. For example, Kshiti represents Shiva as the materialized form of everything, and Jala represents Shiva as the divine water from which all physical forms are generated and dissolved.
This areticle tried to describe the mother goddess in the shades of black and white with reference to the Vedas and Tantras. As the Vedas means vid or to know or video or light, similarly Tantra is related to the word 'tamasa' meaning darkness. It is the art of rescuing from darkness by darkness---'tamasa tomosoh trayatey iti tranta'
The bull and the Bel Tree (Wood-Apple Tree) in Vedic rituals—-vaak and the br...debkumar_lahiri
1. The document discusses the relationship between Sanskrit words like vRiSha (bull), vaak (speech), and bilva (wood apple tree) and concepts in Vedic philosophy and human anatomy.
2. vRiSha represents both the bull animal and the activity of raining or spreading life. The wood apple tree represents the universal brain and nervous system.
3. Key parts of the brain like the cerebrum and cerebellum are linked to symbols like the two fruits of the wood apple tree, with the cerebrum relating to interpretation of senses and the cerebellum relating to movement control.
Vedanta is one of the world's oldest spiritual philosophies based on the Vedic scriptures of Hinduism. It teaches that God is infinite existence, consciousness and bliss. It also teaches that the soul is divine and all religions teach the same basic truths. Vedanta outlines four paths or yogas to self-realization - the paths of devotion, knowledge, selfless work, and meditation. It teaches that the true self is eternal and identical with Brahman, the absolute reality, while the world is an illusion created by Maya. Liberation is achieved by cultivating virtues and discrimination to see past the illusion and realize the non-dual nature of the self and Brahman.
Gayatri--the mother of Vedas and Gods--English translation of the Twelfth Par...debkumar_lahiri
This is Twelfth part of the Third chapter of Chandogya Upanishad in English with the original texts, meanings, etymology and inner meanings.
In this part of the Upanishads, in the background of the goddess Gayatri, it has been described how the divinity and the physical universe are held in the Universal Consciousness who has created the three fundamental spaces.
Gayatri, who is the mother of gods, has been identified with Vaak. The entire universe is created from Vaak or from the words of the Consciousness.
There are two fundamental directions or two fundamental space; internal and external, internal sky and external sky. Upanishad has said that these two spaces are the same. These two spaces are controlled by a third space called antara hridaya aakaasha or also mentioned as dahara aakaasha elsewhere in Upanishad.
The seers have stated that they have seen the creation and annihilation of universe from this third space.
Vedic deities Naasatya, Dadhikraa, Vishvadevaa, Rudra, and the sense of smell.debkumar_lahiri
This document explains the significance of the Vdic deities Naasatya, also known as Ashvin, who are the divine twins. This document also describes the divine horse/serpent Dadhikra and the group of deities called Vishvadevaa. The references are taken from Rik Veda and Brihadaranyaka Upanishad. The siginificance of the ol olafactory sense has also been discussed.
Hymns of the Vedas and the Unified Universe. (Part 1).debkumar_lahiri
This is an attempt to publish a series of articles to establish how the seamlessly unified universe has been experienced by the ancient seers and how elegantly the experiences are worded in the hymns of the Vedas.
Sleep, Dream, and state of Wakefulness of the creatures and the creator---th...debkumar_lahiri
This document discusses sleep, dreams, and wakefulness from an Upanishadic perspective. It provides context on key concepts and terms from ancient Sanskrit texts regarding the three states of consciousness. The document explores how sleep, dreams, and wakefulness are described as the three dreams and abodes of the universal consciousness in Upanishads. It examines concepts like soul, self, observer, day, wakefulness, and their relationship to the sun and physical world. References are made to verses from Upanishads on these topics.
The document provides an interpretation of the Mandukya Upanishad, which discusses the mantra "Om" and how it represents everything in the past, present and future. It is explained in three sentences:
1) "Om" represents all of reality, including what lies beyond past, present and future, and is the one unchanging syllable that signifies all of existence.
2) The self can be understood as having four aspects - waking, dreaming, dreamless sleep, and a fourth that is pure consciousness - which "Om" encompasses.
3) Dreamless sleep is described as a state of oneness filled with bliss, where the individual does not perceive dreams or desires and is absorbed in
This chapter discusses the nature of the Spirit in all its implications. The Infinite is defined in terms of the finite perishable world as the Imperishable, Infinite, Changeless Factor. Then it is brought out that the Experiencer of the changes is something other than the Changeless. It is only one aspect of the Supreme Reality, just as a man, called Father, by his children, is much more than just the father. The Supreme Reality is defined here as the Supreme Purusha, the PURUSHOTTAMA.
Chapter 10, named Vibhuti Yoga describes the Power or Lordship & the Pervasiveness Or Immanence of the SELF. The essence in the world of plurality is the SELF. Here Lord Krishna identifies Himself as the most prominent & Chief Factor in all classes of beings, & as the Supreme Factor without which the different classes of beings, objects & ideas cannot exist. To give a glimpse of His pervasiveness & glory, Krishna gives 54 different examples from among
The document discusses consciousness according to Sankhya and Yoga philosophies.
According to Sankhya, consciousness or Purusha is eternal and pure awareness, while Prakriti or nature consists of the three gunas - sattva, rajas, and tamas. The universe evolves from the interaction of Purusha and Prakriti. Yoga philosophy accepts the principles of Sankhya and also recognizes Ishvara or God.
The Mandukya Upanishad describes consciousness as having four states - waking, dreaming, deep sleep, and Turiya - the highest state of pure awareness beyond the other three states.
Similar to Vedas the universal eye of Consciousness, Indra and the Golden Mother (20)
Durga Puja ( (in Bengali language)---- performed by Rishi Bijoykrishna Chatto...debkumar_lahiri
Description of Durgapuja by Rishi Bijoykrishna Chattopadhyaya, performed in the year 1941. This was recorded by Sarala Devi Chowdhurani. This explains the mysteries of Dura Puja, Ashvamedha Yajna, Som-yaga, and the Vedas.
মহর্ষি বিজয়কৃষ্ণ কৃত দুর্গাপূজা। এই পূজা ১৯৪১ সালের যে পূজা হয় তার বিবরণ, এবং সরলা দেবী চৌধুরাণী দ্বারা সঙ্কলিত। দুর্গাপূজা, অশ্বমেধ যজ্ঞ, সোম-যাগ এবং বেদের রহস্য সকল এই পূজায় বর্ণিত।
ঈশোপনিষদ্ (ঈশ উপনিষদ্) --মূল মন্ত্র, অর্থ এবং নিরুক্ত সহ।(Ishopanishad---Is...debkumar_lahiri
ঈশোপনিষদের মূল মন্ত্র সহ, অন্বয় এবং অর্থ, আর সংক্ষিপ্ত ব্যাখ্যা, সত্য-দ্রষ্টা ঋষিদের উপদেশ অবলম্বন করে প্রকাশ হলো। উপনিষদের অর্থ উপনিষদের মধ্যেই উক্ত হয়েছে, এবং সেই জন্য অন্যান্য উপনিষদ্ থেকে প্রয়োজন মতো মন্ত্র সকল উদ্ধৃত করা হয়েছে। (This is Ishopanishad --Isha Upanishad in Bengali language. Original texts, annotations, meanings, etymologies and explanations are provided following the teachings received from the truth-seers. The meanings of the verses in one Upanishad is available in the other and so wherever applicable the references to the other Upanishads have been made.)
Consciousness, our physical existence and the related Vedic-Sanskrit words.debkumar_lahiri
This document discusses various Sanskrit words related to consciousness and physical existence. It begins with defining key terms like consciousness, physicality, and the objective of the article. The article then explores specific Sanskrit words for parts of the face like "mukha" meaning mouth, and provides quotes from Upanishads about the manifestation of the face. It aims to explain the significance of each body part and how it relates to consciousness based on Vedic and Upanishadic wisdom.
Vedic Sanskrit words for fingers---fingers, numbers, digits and senses.debkumar_lahiri
This article is about the role of fingers and Consciousness. It also explains the significance of the names of each finger, the fingers and the numerological senses, and the impressions on the palms. Many associated Sanskrit words have been explained with the etymology and meanings.
উপনিষদের বায়ু,আকাশ,এবং সোম --দেবী বর্গভীমা এবং পাণ্ডব ভীম।(An article in Beng...debkumar_lahiri
দেবী বর্গভীমা যিনি বায়ু (বর্গ ) এবং আকাশের অধিষ্ঠাত্রী দেবী তাঁর বিষয়ে এই প্রবন্ধ উপনিষদের পটভূমিকায়। সোম , বায়ু এবং আকাশের বিজ্ঞান,তন্ত্রের বামাচার এবং কয়েকটি পৌরাণিক চরিত্রের তাৎপর্য উল্লেখ করা হয়েছে।উপনিষদের মূল মন্ত্র সকল, অর্থ, এবং অন্যান্য মন্ত্রের উল্লেখ প্রসঙ্গ সহ উক্ত করা হয়েছে। (This is a presentation on the goddess VargabhImaa in the context of the divine air, sky and Soma of Upanishad in Bengali Language. Vaamaachara of Tantra and some mythological characters were explained. Various references and verses of Upanishads have been quoted.)
Mysteries of Consciousness as space and air and Goddess Bargabhimaa---Quotes ...debkumar_lahiri
Mysteries of Universal Consciousness as Space and Air have been narrated based on the experience of the sages of Upanishads. Also, the relation of this knowledge with the goddess Bargabhimaa (vargabhiimaa) and Pandava Bhima has been explained. Original texts of Upanishads with meanings and meanings of various Sanskrit words have been mentioned. This article provides insight to the consistency of statements in various Upanishads and the deep-rooted connection of knowledge to history, mythology, and religious practices.
বৃহদারণ্যক উপনিষৎ, চতুর্থ অধ্যায়, তৃতীয় ব্রাহ্মণ, মূল অংশ এবং বঙ্গানুবাদ । জা...debkumar_lahiri
বৃহদারণ্যক উপনিষৎ, চতুর্থ অধ্যায়, তৃতীয় ব্রাহ্মণ, মূল অংশ এবং বঙ্গানুবাদ ---- জাগ্রত, স্বপ্ন এবং নিদ্রার বিজ্ঞান---- উপনিষদের মূল, অংশ, শব্দার্থ এবং জাগ্রত, স্বপ্ন এবং নিদ্রার যে চিৎ বিজ্ঞান তা যথাযথ ভাবে এই আলখ্যে ব্যক্ত করা হয়েছে।
Vedic Sanskrit words related to vision, time, motion, controldebkumar_lahiri
This is a presentation on the Vedic Sanskrit words on vision and the eye. The words reveal how the vision of the Universal Consciousness is creating the time and space, i.e. the measurable universe.
Soma, Gandharva, and the other divine beings in the Universal Consciousness.debkumar_lahiri
This is a presentation on the divinity of the Universal Consciousness and describes various divine aspects of the Consciousness including Soma, Indra, Vayu, Sarasvati, Agni, Gandharvas, Apsaras and other divine entities. It explains the significance of senses like olfactory sense,vision, hearing and touch. Various references from Upanishads and Vedas are cited along with the meanings of various Vedic words.
বৃহদারাণ্যক উপনিষদ্, চতুর্থ অধ্যায়, প্রথম ব্রাহ্মণ,মূল মন্ত্র, অনুবাদ ও নিরু...debkumar_lahiri
The document discusses the role of eyes in controlling the sleep-wake cycle. It states that eyes play a central role along with circadian rhythms. Melatonin production is regulated by light entering the eyes and signals the body for sleep. The document explains how different parts of the eyes like retina, iris and lens detect light and dark and send signals to the brain. It also mentions research studies that show eyes have a direct impact on sleep regulation and disruptions can lead to sleep problems. In conclusion, the document emphasizes that eyes act as the main circadian Zeitgeber or time giver for the body to maintain internal biological clock.
Quotes from Upanishad---vaak and three forms of agnidebkumar_lahiri
In this article, three forms of agni have been explained, along with the role of vaak, the consort of agni and the materialization of the universe. Significance of the personalities of Sita and Damayanti explained. Quotes from Upanishads with original texts and translation provided.
This article explains the significance of Sanskrit word 'go' meaning 'cow' and the other word related to 'go'. This article will help one to understand why the animal cow is so sacred among the Hindus.
Brihadaranyaka Upanishad, First Chapter Second Brahmin in Bengali (Bangla) la...debkumar_lahiri
In this Upanishad, the sage Yajnavalkya narrated the expansion and contraction of the Universe and its formation from the Universal Consciousness and the mysteries of Ashvamedha yajna. This is written in Bengali (Bangla fonts) with the original texts and meaning.This Upanishad explains the mysteries behind 'ashvamedha yajna'. This is based on the unification of the divinity and mortality as seen by the seers.
বৃহদারণ্যক উপনিষদ, প্রথম অধ্যায়,প্রথম ব্রাহ্মণ, দ্বিতীয় সংস্করণ। (Brihadarany...debkumar_lahiri
এই উপনিষদে অস্বমেধ যজ্ঞের অশ্বের বর্ণনা করা হয়েছে। প্রাণ বা অশ্ব কেমন করে আমাদের মেধা হন, অঙ্গের রস হন আবার আমরা কেমন করে মহাপ্রাণে মেধ্য হয়ে তাঁতে বিলীন হই, তা এই অস্বমেধ যজ্ঞের রহস্য।
Brihadaaranyaka Upanishad, First Chapter First part in English--Ashvamedha an...debkumar_lahiri
This article presents the first part of the first chapter of Brihadaaranyaka Upanishad in English. Original texts, meanings and references have been provided. This presentation also explains the mysteries behind the ritual of animal sacrifices as mentioned by the Rishis (Seers) of the Vedas.
In this Upanishad, the seer has explained how Universal Consciousness is existing in the physical form similar to our body.
Brihadaranyaka Upanishad in Bengali--First Chapter, First Brahmin (বৃহদারণ্যক)debkumar_lahiri
This is a Bengali version of Brihadaranyaka Upanishad, First Chapter, First Brahmin (first part) in Bengali (Bangla language) , with translation and original and brief explanation. This chapter presents the knowledge which is the foundation of ashva medha yajna (horse sacrifice). The seer Yajnavalkya has described how the Universal Consciousness (Universal praaNa) has materialized as the physical universe with the body and limbs and how like a galloping horse, the Consciousness carries us beyond the death , beyond the limitation.
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
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A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
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The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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Vedas the universal eye of Consciousness, Indra and the Golden Mother
1. Preface: Kindly read the Acknowledgement at the end, if you read this article.
The non-English words typed in italics are Sanskrit words. These words are traceable in the
Monier Williams Sanskrit-English Dictionary available at the following Internet
address <http://www.sanskrit-lexicon.uni-koeln.de/monier/> . You can find the meaning
and root of such a word by entering that word (which is in italics in this article) in the
‘citation’ box of the dictionary. You need to select ‘Itrans’ for the ‘Input’ box. To know the
Sanskrit form, you need to select ‘Devanagari Unicode’ for the output box.
Vedas, the Universal eye of Consciousness, indra and the golden mother .
We described the three Vedas in the article ‘A small brief of the Vedas, as known from the
Seers’ published in Scribd at the following Internet link
http://www.scribd.com/doc/16358270/Vedas.
Also we described the Consciousness in macro and in micro in the publication ‘The Religion
of Brahmins Part-1’at the following Internet link http://www.scribd.com/doc/20182178/The-
Religion-of-Brahmins-Part-1.
You may read the above two articles for a better understanding of the present article.
In that article on the Vedas we talked about the three Vedas, Rik, yajur and saama. In the
present text the significance of the fourth Veda ‘atharva’ also has been mentioned.
Universe and ‘to know thyself’
If we are the parts of the universe (uni=one; one verse or version of ONE) and if there is only
one system that governs everything and that has become everything, then there should be a
‘thread’ in us by which we should have access to the ONE. This thread has to be natural,
innate. This thread is there and it is you, yourself, as you are part of the ‘uni’-verse or part or
fragment of the ONE. In a more general term, you are part of the Universal Consciousness
because you know yourself, as you are conscious. So, by this thread we can know the ONE
who is the ‘cause’ and ‘element’ of everything. This kind of knowing, ‘self-learning’, is
termed as ‘svaadhyaaya’ in the Vedas. This is ‘to know thyself’.
External sky and Inner sky; ‘bahi and havi’
If we look at us, we find ourselves always knowing or we are engulfed in consciousness. The
fundamental property of consciousness is to know. In consciousness ‘to know’ means to
‘become’. The feelings of love, hate or the vision, sound, touch etc., are all which we know
or feel. We are seeing the external, physical world in our consciousness, inside us. Thus
everything we know or feel is a form of our ‘knowledge’ or ‘consciousness’. Whatever you
2. feel or know, it happens within you or inside you. This is the inner space or ‘your space’ and
has a general name ‘adhyaatma’. This space is also called ‘inner’-sky’ or ‘antara-aakaasha’
in the texts.
Again, though you can imagine a tree or a thing inside you, but you are always getting
impulses from the external. The tree outside(or what you feel as external) is creating a
feeling of tree in you. Again, the same tree does not raise the same feelings or knowledge in
everyone. The way I look at a tree and you look at it in a given moment is different. Thus
this external or external space is called ‘bahir-aakaasha’ or external sky. This ‘bahir-
aakaasha’ is the so called divine plane whose nearest meaning could be ‘the conscious and
independent plane of infinite expression or creation’. The ‘external’ is called ‘bahir’ or
‘bahis’ and the word ‘havis’ means the ‘oblation to the gods’. There are many words in
Sanskrit, which are in reverse order to each other. They are like an object and its inverted
image. Seers have termed them as ‘retroverted words’. ‘bahir/ bahis’ and ‘havis’ are such
two words. The inner space is ‘havis’ and is oblation to the gods. It is formed from ‘bahir/
bahis’ (the plane of creation). Thus the dental (expressive or labial consonant ‘b/ ba’ in
‘bahir’ has become vowel (inward) ‘v/va’ in ‘havis’. This means whatever comes to you
from ‘external’ and raises impulses in you is a part of the conscious divine plane that is
revealing in you in the form of that feeling.
Every feeling, every word, every knowledge has a universal form in Consciousness. A form
in Consciousness means ‘a personality’. Being universal this personality is not bound or
limited by time and space. Such a personality is called deity and this justifies the many gods
or deities mentioned in the Vedas. The deities and all the entities are from the sense or
knowledge of ‘One’ in Consciousness. Creation or duality cannot exist unless
simultaneously there is ‘One’ at the background or at the other pole. This ‘One’' at
background is called ‘akShara aatman’---meaning the One or the soul who never decays and
also implying ‘the One who decays into everything, every being’. ‘akShara aatman’ split
into many; each of many is a fragment of ‘akShara aatman’ and called kShara aatman’ or
individual soul.
Different aspects of Universal Soul
Where in Consciousness all dualities have dissolved in Oneness, there is no ‘one’ and no
‘second’; sense of ‘one’ cannot be there if no sense of duality simultaneously exists; thus in
the core there is no Oneness also---this aspect of consciousness is called ‘parama
aatman’(supreme soul)---this is like knowing One in One by One without any effort.
Then duality starts---at one end Only one, nothing else; at the other end many, myriad of
One and thus dual. In the aspect of ‘akShara aatman’, the ‘One’ and the ‘duality’ are
simultaneous. In the aspect of only duality, fragmentation or spilt, the One or the Soul is
called ‘kShara aatman’ or ‘pratyak aatman’. Thus following is the hierarchy:
(i) ‘parama aatman’(supreme soul);
3. ii) ‘akShara aatman’,
0)the divine plane or the deities ;
i)‘kShara aatman’ or ‘pratyak aatman’ in the core of every entity or at the root of the
‘self’ of every entity.
All above are the aspects of Consciousness existing simultaneously.
In the Vedas / Upanishads, three skies are mentioned---inner sky, external sky and the third
sky controlling both inner and external skies, called ‘dahara-aakaasha’. From here the third
sky, both ‘in’ and ‘out’ are being created.
The feeling of inner sky causes immense pleasure. It is our permanent abode. There are three
words, ‘kha’ meaning ‘sky’, ‘sukha’ meaning ‘pleasure’ and ‘duHkha’ meaning ‘distress’.
The meanings are like this: ‘kha’=sky; ‘sukha’= su(flowing to bring forth)+kha(sky);
‘duHkha’=duH(difficult, away; dur=inaccessible)+kha(sky).Any pleasant feeling means
more touch of the inner sky, any distress means shrinkage of the inner sky.
Rik,yaju and saama
The process by which the ‘Universal Consciousness’ is acting on you and rearing you up (as
a result of which you are evolving continuously) is described in three parts known as ‘Rik’,
‘yajur’ and ‘saama. Every form of consciousness is a word or a dimension of consciousness.
The external tree is a word in Universal Consciousness. This form of universe made of
words or divine words or these divine words themselves are called ‘Rik’. From the external
tree the consciousness, the conscious words flow in you and get joined to you. This is called
‘yajur’. Vedas say, Rik is flowing or Rik mantras are flowing. Vedas have termed these as
honey bees carrying honey to you. (Chandogya Upanishad). The paths along which these flows
happen are the sensory organs. They are all being illumined, activated by this action of
Consciousness called ‘yajur’. The bees carry the honey and sit in your heart, where you
get the sweetness, where you feel. Feeling something means to get merged with what you
feel. Here you get mingled with what you feel; here in your heart you feel good or bad, love
or hate. Here it gets assimilated in you. If you taste something sweet you get filled with
sweetness. This is ‘to become same’. This is ‘saama’. Because of ‘saama’, because it
becomes same, so it gets accepted, it becomes your part and parcel. Thus we are nourished.
Thus foods get assimilated in us. Thus we change with time. Thus we evolve. Always the
feelings, the impulses of the external universe, are coming from the universal consciousness
and getting assimilated in us. This is our living, our days and night, weeks, months and
years, the phasing of moon, the changing of the seasons and so on.
aaditya, adana. IkShaNa, maNipura chakra, solar plexus
As we assimilate, so we are also being assimilated by the Universal Consciousness by the
action of Consciousness being felt as ‘time’ or the flow of life. The ’visible’ centre of the
‘time’ as far as we are concerned is the sun who is also called ‘aaditya’ meaning the one who
4. is concerned with ‘adana’ or ‘act of eating’ and ‘aaditya’ also means who is characterized
by the lack of duality or who is characterized by oneness. Assimilation is the process of
evolution in which we gradually identify ourselves with the Universal consciousness.
The seat of ‘aaditya’( the sun) in us is our eyes (and also in navel). This is why the word
‘IkShaNa’ means the act of seeing as well as ‘the action of time’; the location where the
assimilation of food happens in us is also known as ‘solar plexus’ (the region of navel in
our body) or as ‘maNipura chakra’. maNi= gems, which is shining, radiating. pura= abode.
chakra=cha(chalayati=driving) + kra(sequence, chrono(logy)). chakra means the centre
from which the sequences are generated. Thus we remain connected from our navel by
umbilical cord when we stay in our mother’s womb and draw the energy, life, through that
arrangement. Thus the seat of ‘aaditya’, the centre of time and the centre of assimilation in
us is our eyes and the navel.
‘sambhUti’(‘ samvuti’), ‘anubhUti’ (‘anuvuti’)
The external universe or Universal consciousness is also called ‘sambhUti’(pronounced as
‘samvuti’)in Vedas. Internal plane, where we feel is called ‘anubhUti’(pronounced as
‘anuvuti’. ‘sambhUti’ means something that is made perfectly; or it means the action to
‘become perfect’ . ‘anubhUti’ (which means ‘feeling’ in ordinary terms has the
etymological meaning of ‘ action to become accordingly or action to follow and become’.
The tree which is external and held as ‘word’ in the universal consciousness(‘sambhUti’ )is
raising in you a similar feeling called ‘anubhUti’, because when you feel , in your inside, in
your consciousness you become the same.
Time, space and air. Three eyes, three space/skies. Air and space. Heart, gravitation.
viShNu and his chakra
Whenever consciousness knows, consciousness takes a form which is the spread of
consciousness. The word ‘tan’ means ‘to spread’ and probably connected to the word ‘son’.
Consciousness holds everything in him (her) when he (she) becomes an entity by knowing.
Thus he (she) holds every duality knowing it as his (her) form. This holding is ‘heart’ or
gravitation. This duality or difference is the ‘space or void’. The communication or the
thread between the ‘holder’ and ‘the one held’ is the ‘air’. Your world where you live or
whatever you know are forms of your feelings. You are holding them in you or they are
held in your consciousness along with you yourself.
When two personalities look at each other, the feelings become active. This is feeling,
‘veda’. Vedas, feelings are shining in our eyes. Similarly, in the external sky it is the
radiating sun (aaidtya).
5. Consciousness creates you, holds you and looks at you. This look is the time. As long as
She (He) looks at you, you are having a separate entity. This is ‘time’. When you will
merge with Her (Him) who will look at whom?
So there is the space and the time. There is the gap between you and your holder, between
you and your beholder. This gap, space, is active by the vision of the Consciousness.
Consciousness looks through the gap to hold every entity that is created and to control the
entity to bring it back to Consciousness, to the source, to the supreme form. This control is
‘kaala’ or felt as time. This all-pervading vision of Consciousness and ‘time or action’ is
the personality or the god ‘viShNu’. Many hymns of the Vedas have described the eye of
viShNu as the ‘all spreading eye which is like the divine sphere’ and also the ‘legs,
sequential or circulating motion of ‘viShNu’.
Here is a hymn: ‘tad(that) viShNoH (belonging to viShNu) paramam(supreme)
padam(foot/leg/position), sadaa(always) pashyanti (is seen) suuraya(by the deities)
diviiva(like the divine sphere), chakShur(the eyes) aatatam(spread all over)’ .
‘That supreme foot / position/motion of viShNu
Is always seen by the deities
Like the heaven; like the eye spread all over!’
In another hymn it is said: ‘idaM(here is) viShNur (viShNu’s) vichakrame(circular or
sequential motion ); tredhA (in three ways) nidadhe ( held entirely) padam (the steps
/legs/motions) ---here is the motion of viShNu , circular and sequential; the steps are held
in three ways.
Thus there are the three dimensions of time, there are three eyes of the god/goddess, there
are three steps of viShNu. Thus the word ‘akShi’ meaning eye is derived from the word
‘akSha’ meaning axis around which the revolution happens. viShNu has a weapon, a
rotating disc called ‘su-darshana-chakra’.
su= which is moving, secreting;
darshana= vision;
chakra= wheel, cycle of time.
indra, indha and viraaTa . Left and right eye .
Direct and indirect vision /axis.
The aspect of Consciousness, who is at the centre of Universal vision, enjoying the
visionary expression, one who is enjoying all the forms of Consciousness, infinite
expressions and illuminations of the Universal soul, is the king of the heaven ‘indra’. The
seer has told that ‘indra means ‘idam (this) + dra(who sees; draShTri)’. We are all seeing,
6. all the time. We are all ‘indra’, always seeing---‘this is sky, this is river, this is flower.....’;
but we only see with the sense of duality. ‘indra’, who is the king of heaven sees every as
the expression of the soul, of the Universal soul or Universal consciousness. Thus ‘indra’ is
the son of the divine mother ‘aditi’. aditi =a (without)+diti(duality).
‘indra’ is the one who resides in the right eye, His consort ‘viraaTa’ (meaning vast) resides
in the left eye.( Brihadaranyaka Upanishad, 4th chapter,2nd Brahmin). Thus the whole
universe lies in Indra’s vision.
Further it is said that ‘though he is ‘indha’ (flaming, shining) still he is treated as ‘indra’.
(Brihadaranyaka Upanishad,4th chapter,2nd Brahmin). ‘indha’ means the One who is
creating the vision, creating the forms, creating the colours and dimensions; this is, ‘to
become’, ‘to create’. ‘indra’ means the One who is enjoying the vision, who is feeling what
is created; ‘indha’ refers to the aspect of ‘creator’.
Thus this enjoying, regaling aspect of Universal Consciousness is known as ‘indra’. Vedas
have described ‘indra’ as ‘thousand eyed’.
The text (Brihadaranyaka Upanishad....) has said that the entity in the right eye is ‘indra’.
In the left eye resides his consort ‘viraaTa’.
‘viraaTa ’= ‘vi’ (bi=different; diverse)+’raaT’ (radiating, reigning; existing and radiating; it
is Vedic form of the root word ‘raaj’).So ‘viraaTa’ is the power of vision or the goddess
who has illuminated all diversities, who is reigning over all things expressed.
Thus behind every creation, behind every expression, these eyes are there. Here the text has
said about two kind of vision (axis): direct vision (pratyakSha) and indirect vision
(parokSha). It is like this: ‘indha(Indha) ha bai naama (is his name) aeshoh ya (who is
here) ayam (in this ) dakhiNey (right, southern ) akShan(eye, axis) purushah(entity; who
is living inside a dimension ); tam vai aetam(that who is like this ) indham santam(and
though he is Indha) indra iti achakShatey(still he is regarded as Indra) parokSheNa
aeba(by the effect of indirect/refracted vision/axis); parokSha(indirect/ oblique vision )
priyah iba (seems to be) hi devah(liked by the gods) pratyakSha(direct look) dwiShah(is
disliked)’.
This expression, creation of the universe cannot be entirely on direct axis or direct line of
vision. There has to be oblique vision, curvature and refraction to create the forms, orbits,
sequence and period. In Chandogya Upanishad it is said ‘doureva (the divinity is )
tIrashchIna (bent or curved) vansha (genealogy; line of pedigree; bamboo-succession of
joints in a bamboo stem; spine).’
Thus there is the direct axis, vision or light without bending; it is like the ray incident along
the normal on a plane and so moving without bending ;the normal is like the spine and the
refracted rays are the spins, the circulating spreads, nerve circulations with the spine as axis
7. The word pratyakSha (direct look) can be broken as ‘prati (individual / corresponding)
+akSha (axis/eye)’. Thus, there is individual axis and the rotation, like the rotation of earth
around its own axis. We are rotating in our inner sky, in the world of ‘anubhUti’. The axis
is ‘our self ’or precisely the assertion-less self. Everything you feel, your every feeling
cannot be without you. Every moment you are changing colour, becoming happy, sad,
desirous, jealous ....These are colours, assertions on your neutral self. Here you are
unchanged, immutable; here you are not pressed by desire, pained by hunger or parched by
thirst. It is for this reason though during sleep we have no sense of existence or non-
existence, still when you get-up you can feel that you have a good sleep. It is for this reason
we have the fear of death as we died earlier also. The assertion-less self remains unchanged
in sleep or death; the assertion-less self remains awake forever. So, this is the ‘individual
axis’ of rotation. This assertion-less self ’is known as ‘pratyak atmaan’(individual soul),
‘anu aatman’ (micro-soul) in the texts. The inner sky is illuminated by this inner sun
(‘pratyak aatman). This multiple or individual form, assertion-less self along with the inner
sky or the individual world of feeling(‘anubhUti’) is also known as ‘prati-rUpa
(corresponding forms).
Now the word ‘parokSha’ contains the words ‘paras/paro’ and ‘akSha’. The word ‘paras’
or ‘paro’ conveys the meanings ‘beyond, more than, higher than’. Thus it is the greater
axis; it is like the rotation of the earth around the sun. Like the earth rotating around its own
axis as well as around the sun, so we are also rotating around two axes. As we see the
assertion- less self, ‘pratyak aatman’ (individual soul) in each of us, we realize that the
‘One’ (‘pratyak aatman’- individual soul) in me is also the ‘One’ in every entity. This One
in every one is the ‘akShara aatman’ (the macro or the universal soul).Between the
‘pratyak aatman (individual soul) and ‘akShara aatman’(the macro or the universal soul) is
the divine plane or the deities. The deities are immediate to the ‘akShara aatman’ and they
like this greater axis.
Considering the micro form of the Soul, the eternal One is also termed as ‘ a~NguShTha
(thumb) maatra (only) puruSha (who stays inside a form or a body) meaning ‘the entity
as small as the thumb’ and also ‘vaamana’ (= (i) dwarf; (ii) beautiful/ the one who takes
away the mind, or blows away the mana or manas (mind)).
Here is a hymn: a~NguShTha maatra puruSha
(Just of the size of thumb, is the One)
Madhye atmani tiShathi
(Staying inside the self)
Ishvana bhUt bhabShya
(Controls whatever created as well as whatever will be in future )
8. Na tatoh vijugupsatey
(Knowing this, the knower can no longer remain away)
Aetat vai tat
(It is certainly like that.)
Animals of the deities.
We are like farm animals and the deities are like the farm owners since we deal with or
worship the deity with the sense of duality. We are vanquished by everything due to lack of
knowing that everything is from One including ourselves.
Followings are a few extracts from Upanishads :
(i){sarvam(Everything) tam paradaat (vanquishes him) ya antrya(who elsewhere)
atmanah(from the soul) sarvam veadah(knows everything)- (everything vanquishes the
one, who knows everything else as different from the soul)-- Brihadaranyaka
Upanishad,chapter4, 5th Brahmin}.Everything vanquishes us as long as we see duality or
we do not know that all dualities are the revelation of One.
(ii) mRityoh sa mRityu apnotiti (he gets death from the death/duality) ya iha ( who
here) naneva pashyati (sees many)-- (Katha Upanishad chapter 2).
(iii) sa avibet({In the beginning }the creator was scared ); tasmat aekakI vibheti (this
is why we also fear when we are alone); sa ha ayam iSkhanchakrey(the creator thus
deliberated) ---yat mat annya naasti (since nothing different from me can exist)
kasmat(from whom ) kena( and by whom ) nu vibhemi(Should I be scared ?).dtItiyaat
bai (certainly from the duality) bhayam bhavati (the fear stems).
We must realize that what happens in the Universal Consciousness, that obviously also
happens with us, with every grain of the universe.
Sense of ‘duality’ imposes compulsions. We are primarily governed under compulsion. We
go compulsorily through the rules of time. The word ‘pashu’ means animal; it is from the
root word ‘pash’ whose one of the meanings is ‘to fasten’ or ‘to bind or tether’. Many
deities are described with a contrivance called ‘paasha’ meaning ‘a fetter’ or a ‘noose’ and
a garland holding in hands .The garlands in many cases represent the orbit in which the
creature under control is bound to revolve.
We see death and feel fear due to the overwhelming sense of duality. This has been stated
in several places in Vedas / Upanishads as quoted above. If we see the direct axis, ‘akShara
aatman’ we will also become like the deities and this will not be liked by them; thus they
don’t like the ‘direct axis’ as terms of address or reference. An extract from first chapter of
9. Brihadaranyaka Upanishad is like the following : ‘ atha(and now ) ya(that)
annyam(different—thinking different from the Soul) devatam upastey(worships the
deity)-annya asou(deity is different ),annyah aham(and I am different ) iti(like this ).na
sah veda(he doesn’t know )—yatha pashuh aevam(similar to an animal ) sa devanam(he
is among the deities ). yatha ha vai(just like ) vahavah(many) pashavah(animals)
manuShyam vunjuh(serves a man), aevam aekah aekah puruShah( similarly each human
being) devan vunukti(serves the deities ). aekasmin aeba pashu(even if a single animal)
aadIyamaney(is not found ) apriyam bhavati(it is not liked), kim u vahuShu(so what
could be if many are lost at a time). tsmat(this is why) aeShaam(for these deities) tat na
priyam(it is not desirable),yat(that) aetat(these) manushyah(human beings) viduh(know;
know the eternal soul beyond all duality).’
Further the seer described ‘indra’ and ‘viraaTa’ like this: ‘tayo(theirs) aesho(this )
sanstabo( the dwelling place ) ya(which) aesho(is this ) antarhridayo(inside the heart) a
kasho(sky);
atho(and) anayo(theirs) aetat(this is)annam(food) ya aesho(that what is)
antarhridaye(inside the heart ) lohito(red) pinda(lump);
atho(and) aenayo(theirs) aetat(this is) pra avaranam(the elegant cover) ya(which) aetat
(this) antarhridaye(inside the heart ) jalaaka (net) iba(like);
atho(and) anayo(theirs) aeshaa(this is) sriti(street/ way) sancharanI(for loitering)
ya(which) aesha(is this ) hridayat urdha(upward from the heart ) nadya(the nerves/the
channels ) utcharati( running upward); yatha(like) kesho(hair) sahsradha vinna(split
longitudinally into thousand parts) abeam (similarly) asya aetah(all these ) hitaah nama
nadyah(channels named as hitaa) antah hridaye(are inside the heart ) pratisthita ah
vabanti (founded)’;
aetabhir va (by these hitaa) atat(this food juice) asravat asravati(set into flow );
tasmat aetah(this is why this indra) praviviktaaharah(takes food after discarding its
physical part; pra=rightly; vivikta=separates, filters; aahara=eating;) i ba aeba bhavati
(thus he is in a different state ) asmat(from) sharIrat aatmanah(the one who identifies
oneself with the physical body ).
Thus these ‘hitaa’ are the channels which are the spontaneous flow of praaNa, streams of
life, streams of consciousness ; these channels are continuous streams which connect
physical entity to the non-physical; those ‘hitaa’ convey the oblations which you naturally
offer to your ‘praaNa’ , to your life god, knowingly or unknowingly, when you eat the
foods for your dear life . The food, splits in you; in the most subtle form it is teja -the shine
or radiance. Thus in the Upanishads the streams, the channels are described as of multiple
colours. When we eat and long after the eating the inner sky shines with so many colours!
The foods become our life, parts of us! This is why the name of Solar-plexus (region of
10. navel where assimilation) happens is called maNipura (the abode of gems).
The red lump in the cavity of heart described also represents whatever has been reddened
for creation, radiated for creation. The colour of Rik is red as mentioned in the Vedas. The
Vedas have said that the red(rohita, lohita) streaks in the eyes belong to the ‘Rik veda’, the
white(‘shukla’) part of the eyes belongs to the ‘yajur veda’, the darker (black) part of the
eyes belong to the ‘saama veda’. Thus the ‘source words’ of Consciousness, are Rik which
is red, the longest wavelength toward visibility. indra is eating by discretion. He eats only
the divine part, he eats the radiation! Whatever we eat the physical part goes to the physical
part of the body, the fluid goes to the fluid part/emotional plane, the radiance goes to the
soul, goes to the plane of instincts, creates our inherent colours. Though everything, from
the physical to nonphysical is consciousness, but for the sake of knowing, the descriptions
are like these!
This is why the Eternal radiating fire/ praaNa, the active Soul has been described with the
type of foods the Soul eats:
(i) sthUlabhuk----sthUla (physical) + bhuk (who eats)
(ii) viviktabhuk---vivikta(separated) + bhuk (who eats eat)
(iii) anandabhuk---ananda (joy, pleasure) +bhuk (who eats)
Our living is the living of the eternal soul, action of praaNa. We live physically, so it is a
part of sthUlabhuk. This is also the state of wakefulness.
During our dream (svapna), we live, we feel, we cry, we laugh, we run, we eat without
using the physical organs. This is part of viviktabhuk. Here we see the word with our inner
illumination; we do not require the external stimulation.
If we leave the physical apart (though physicality is a part of consciousness), i.e. if we go
beyond the confinement of dimensions then it becomes ‘viviktabhuk’. If you see a flower
as you are used to see, you are separated from it by the gap of space and time. If you realize
that it is your feeling or knowledge of flower which you are seeing and that feelings are
happening inside you, you get it in you! This aspect is also called ‘taijasa (radiant)
aatman(soul)’.
It is for this reason the Vedas have told ‘na(not) devah( the deities ) ashnanti(eat), na(not)
pivanti(drink); darshanena (by seeing) tRipta (satisfied) bhavanti(become)---the deities
do not eat nor they think; they get satisfied just by seeing!
The third place is the realm of sleep (suShupti).
Like a bird flying toward the nest, flapping its tired wings, similarly each of us flows
toward our shelter---the realm of dream and further beyond to the realm of sleep at the end
of day.(From the fourth chapter of Brihadaranyaka Upanishad).
11. Where we are not awake, nor we dream, we sleep there. Here, we go beyond the sense of
existence or non-existence—this is the realm of supreme joy—the Soul / Consciousness in
this aspect is called ‘anandabhuk’, who lives only on ‘pleasure’. This pleasure is the
pleasure of ONE in ONE, not the pleasure mingled with the sense of duality. Thus the texts
have said that during sleep, the ‘omniscient soul’ (our immutable part) embraces us; as a
man embraced by his woman forgets what is in, what is out, thus here in sleep embraced by
the radiant, omniscient soul we forget our dual /separated existence.
As long as we do not know this, we are unaware of what really are we, we think that we
went into darkness during sleep. Where we go, there we are ‘’ (‘atiChandaa) beyond all
rhythms ,(apahatapapmaa ) beyond all sins, (avoyam) beyond all fears,...
(aptakamam)
accomplished with the fulfillment of all desires, (aatmakamam) accomplishing desires
only in oneness, (akamam) without any desire, ...(shokantaram) beyond all shocks or
grief. ”(Quoted from fourth chapter of Brihadaranyaka Upanishada).
atharva and the golden mother
Then the fourth veda is ‘atharva’. The word ‘atha’ means ‘then’ or ‘now’ and mostly used
in an auspicious context. ‘atharva’ is that realm in Universal consciousness where it is
decided ‘what will happen to you next’. How you will be reborn, how will be your
structures, how will be your evolution. So, the history and medicines are parts of this Veda.
Thus here, the creator plans how to get us back. This plane is also called ‘subhUtaa’
(pronounced as ‘suvUtaa’)----meaning the place of ‘evolution’. Thus, here She (Universal
consciousness , Universal mother ) decides and plans, how each grain of the universe, each
of us will become indra(king of heaven ) or indraaNI (queen of heaven ).
There is a hymn quoted by the RiShi (seer) (please see ‘Acknowledgement’ below) during
the pUja (worship) of vishva-maataa (Universal-mother) :
‘aesha(here is) hironmoyee(golden) maataah( mother)
ankey(in her arms) putram(son, child ) samadhrItaah (closely held) maataah mey (my
mother ) indra jananI (gave birth to indra) aham(I am) indrah(indra) prjapatih(who
reigns over the creation )’
(Here is the golden mother
Holding closely the child in her arms
My mother gave birth to indra
I am indra who reigns over the creation!)
Acknowledgement
12. (nana rupam parigrahanti vicharanti kulya mahItale----The seers roam on the earth under
many disguises.)
I have tried to explain the Vedic words following the words of my Teachers. I am not a
learned Sanskrit scholar, nor a person with mystical power. Seers come on the earth and
live in many ways. In my early life I received teaching from a great Seer who was/is one of
the principle disciples of the great Seer named Shri. Bijoy-krishna Chattopadhyay
(Chatterjee) of Howrah near Kolkata(Calcutta). Rishi(Seer) Bijoy-krishna Chattopadhyay,
fondly called ‘Howrar Thakur’(the god of Howrah’) unraveled the mysteries of the Vedas,
Tantras and taught how the mortality and the divinity are merged everywhere, in every
grain of this creation and in every wake of life. He lived from 1875 to 1945, and was a
living example of the Vedas or rather the personification of the Vedas; he himself was a
living example of divinity and mortality mixed in the most seemingly fashion. He preferred
to remain away from any publicity. Still now the puja (worship) of goddess durgaa and of
visva-maataa (Universal Mother goddess and her son indra / Isis and Horus) are performed
in Kalikundu Lane of Howrah. Some books written by him and also his oral preaching
recorded by Sarala Devi(niece of Rabindranath Tagore) are available. His grandsons are
still in Kalikundu Lane house where visva-maataa pUjaa is still performed. durgaa pUjaa
is performed in the house of Shri.Nibaran Banerjee(also at Kalikundu Lane) who was his
close friend. You may contact the Shri. Chandidas Banerjee,grandson of Shri.Nibaran
Banerjee of 28,Kalikundu Lane, Howrah, India- Phone:00-91-9433013225 for more
information if you are interested.----Debkumar Lahiri(debkumar.lahiri@gmail.com)