Showing posts with label ONE GOD. Show all posts
Showing posts with label ONE GOD. Show all posts

Sunday, September 14, 2014


Hinduism is generally associated with a multiplicity of Gods, and does not advocate the worship of one particular deity. The gods and goddesses of Hinduism amount to thousands or even millions, all representing the many aspects of only one supreme Absolute called “Brahman”.
Therefore, to believe that the multiplicity of deities in Hinduism makes it polytheistic is erroneous. The Rig Veda says: "Ekam sath, Vipraah bahudhaa vadanti" (The Truth is one). However, to equate “Brahman” with “God” is imprecise. It is neither the “old man in the sky” concept, nor the idea of something capable of being vengeful or fearful.
 The doctrine of Spiritual Competence (‘Adhikaara’) and that of the Chosen Deity (‘Ishhta Devata’) in Hinduism recommend that the spiritual practices prescribed to a person should correspond to his or her spiritual competence and that a person should have the freedom to choose (or invent) a form of Brahman that satisfies his spiritual cravings and to make it the object of his worship.
Thus, Hindus have a multitude of gods and goddesses. Deities are represented by a complexity of images and idols symbolizing divine powers. Many of these idols are housed within ornate temples of unparalleled beauty and grandeur. Hindus also worship spirits, trees, animals and even planets.
The most fundamental of Hindu deities, is the Trinity of BRAMHA VISHNU MAHESH.

Wednesday, May 28, 2014


Photo: विवेक द्वारा अपने शरीर अथवा पञ्चकोश को देखो। 

viveka dvārā apane śarīra athavā pañcakośa ko dekho.

Observe your body or the five sheaths through discrimination - Bharat in Episode 34In the Mandukya Upanishad's first chapter of the first section, there is a mantra which gives what is said to be the most 'perfect' definition of the Indefinable which is said to be the cause of all creation (Mantra 1.i.6). Thereafter, the rishis explain creation with the example of the spider which projects and withdraws (unto itself) the web; and the herbs and plants that sprout from earth. thus explained creation, the following mantra shares the various stages in the process of Creation:

तपसा चीयते ब्रह्म ततोऽन्नमभिजायते।
अन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम्॥ [ मुण्डक उपनिषद् १.i.८]

tapasā cīyate brahma tato'nnamabhijāyate,
annāt prāṇo manaḥ satyaṁ lokāḥ karmasu cāmṛtam. [Muṇḍaka Upaniṣad 1.i.8]

In brooding meditation or continuous thought (tapas) , the total creative urge (Lord Brahma) swells (with the very joy of Creation). From Him food is produced, from food the prana, the mind, the bhutas, the worlds and the karmas and their fruits.

The nuances of some of the terms in the above mentioned mantra would need to be understood to get clarity on the sequence of creation.
That all of creation has come from the Supreme, has been stated in various ways in different scriptures. In the ninth chapter of the Bhagavad Geeta, Lord Krishna tells Arjuna that He is the cause of all beings. The supreme Lord, 'brings forth and supports all beings', just as the ocean gives birth to, supports and nourishes all the waves in it. However, a doubt may arise in the mind of a student, to how the Supreme is said to be action-less, part less, formless and therefore can be the cause of the entire creation. This seeming contradiction is resolved in the following verse where the Lord tells Arujna that is in the mere presence of the supreme Self, Prakriti, borrows her sanction to plan and to execute, to act and to achieve:

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते॥ [- भगवद्-गीता ९.१०]

mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram,
hetunānena kaunteya jagadviparivartate. [Bhagavad-gītā 9.10]

Under Me as her supervisor, Prakriti (nature) produces the moving and the unmoving; because of this, O Kaunteya (Arjuna) the world revolves.

Nature here means, the Unmanifest that gets projected as the manifest.
Jiva = Sat-Cit-Ananda principle + microcosm conditioning
Jiva – microcosm conditioning = Sat-Cit-Ananda principle

Ishvara = Sat-Cit-Ananda principle + macrocosm conditioning
Ishvara - macrocosm conditioning = Sat-Cit-Ananda principle

The relation between jiva-jagat-Ishvara can also be grasped from the following analogy:

A piece of cloth has some decorative patterns woven into it by the same thread of which the cloth is made. The various patterns form an image of a flower garden. The total concept we gain – that is of a flower garden – is similar to our total concept of the cosmos (jagat). The individual decorative patterns symbolise the individual names and forms of beings (jivas) as well as various inert objects.

What is the essence of the flower garden? Does it have an existence apart from the thread? If we were to remove all the threads, where would the flower garden be? The thread is the symbol of Ishvara in this analogy. But for this Ishvara, there would have been no world (jagat). Thus, the individual jiva and the varied names and forms that constitute the total concept of the world as we see it, are in essence nothing but a pattern fashioned from Ishvara.
In Vedanta, various terms are used to refer to the ignorance of one's true nature. Maya happens to be one of the appellations of ignorance – with its own unique connotation. The term maya indicates 'illusion' and 'magic'. The magician with his magical powers creates the illusion of pigeons flying out of his hat. So too, the all-powerful Lord with his maya creates a magical world wherein the Infini...te seems to be finite and the formless Truth seems to be endowed with forms. This indeed is unfathomable and hence maya is said to be 'अघटित-घटना/aghaṭita-ghaṭanā' which means 'that which makes the impossible possible'.

Another derivation for maya is 'या मा सा माया/yā mā sā māyā' or 'that which is not really there’ – since the ignorance is illusory and hence not really existent.

Two other terms – pradhana and prakriti are also used in Vedanta to describe ignorance.

The cosmos is created out of this maya endowed with three gunas (त्रिगुणात्मिका माया/ triguṇātmikā māyā). Just before creation there is equilibrium between sattva, rajas and tamas. This balance is broken by an upheaval and predominance of rajas and tamas over sattva. Such a break in equilibrium is necessary for the dynamics of creation. Maya loses its quiet stability, and then becomes functional and capable of creation. This state of maya when it is ready for creation is termed 'prakriti'. When there is equilibrium of sattva, rajas and tamas in maya the tendency for creation will be dormant and this state of maya is termed 'pradhana'.


The word veda comes from the root vid, "to know". Veda literally means "the book of knowledge." It is a compendium containing sacred and secular knowledge.
1. Rig Veda: hymns of praise and believed to be the oldest book of knowledge

2. Yajur Veda: special directions and formulas for the preparation and performance of rituals and ceremonies

3. Sama Veda: melodies and songs, with precise intonations and modulations to be changed at rituals and considered the most voluminous of the four Vedas

4. Atharva Veda: mystical formulas which paved the way for modern science in India.

Each Veda consists of three sections, namely:

1. Samhitas: The mantra portion, consisting of hymns of praise for Vedic deities

2. Brahmanas: The ritualistic portion, dealing with the methodology of performing Vedic rituals

3. Aranyakas: The contemplative portion.

It must also be understood that this classification is based on the content and not in the sequence of appearance.
The Upanishads belongs to Aranyakas.

Swami Chinmayananda introduces this very clearly in the book, 'Kenopanishad'. To get a copy of this book visit:

Bhaja Govindam V.4

नलिनीदलगत जलमतितरलं
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम्॥४॥

nalinīdalagata jalamatitaralaṁ
viddhi vyādhyabhimānagrastaṁ...
lokaṁ śokahataṁ ca samastam||4||

The water drop playing on a lotus petal has an extremely uncertain existence; so also is life ever unstable. Understand, the very world is consumed by disease and conceit and is riddled with pangs.

Life is uncertain; death waiting to take us at any moment. Understanding this we must question the purpose of our life. Why am I here? What is the purpose of my existence?

The world is riddled with pain and sorrow. Yet, we continue to seek for everlasting bliss. We go to great lengths to obtain moments of fleeting joy from this impermanent world, but we never stop to think. Can I obtain permanent joy from something impermanent?

Vivekachoodamani, V.49

को नाम बन्धः कथमेष आगतः
कथं प्रतिष्ठास्य कथं विमोक्षः।
कोऽसावनात्मा परमः क आत्मा
तयोर्विवेकः कथमेतदुच्यताम्॥४९॥
ko nāma bandhaḥ kathameṣa āgataḥ
kathaṁ pratiṣṭhāsya kathaṁ vimokṣaḥ|
ko'sāvanātmā paramaḥ ka ātmā
tayorvivekaḥ kathametaducyatām||49||...

What is bondage? How has it come? How does it continue to exist? How is one freed from it? Who is the non-Self? Who is the Self? And how can one discriminate between them? Do tell me about all these.

Deep enquiry into oneself and the world around us brings us here. The most pertinent questions of Vedanta are being asked by the student to the teacher.

Will these answers leave me questionless? Will this search for the truth give my life relevance? Will I attain that ultimate peace and happiness?

Stay with us as we continue our journey to the Truth

Atma Bodha, V.6

संसारः स्वप्नतुल्यो हि रागद्वेषादिसङ्कुलः।
स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्॥६॥
saṁsāraḥ svapnatulyo hi rāgadveṣādisaṅkulaḥ|
svakāle satyavadbhāti prabodhe satyasadbhavet

This world, which is full of attachments and aversions is like a dream. It appears to be real, as long as it continues but is unreal when one is awake.
The world is full of change. No object ever remains the same. This is the nature of the world. Yet, we attempt to look for permanent happiness in this impermanent world. Alas, the greatest contradiction of our life!

Take a closer look. Is the world the ultimate reality? Is there something beyond what meets the eye?

Praśnopaniṣad V. 1.3

अथ कबन्धी कात्यायन उपेत्य पप्रच्छ भगवन्कुतो ह वा इमाः प्रजाः प्रजायन्त इति
प्रश्नोपनिषद् १.३
atha kabandhī kātyāyana upetya papraccha bhagavankuto ha vā imāḥ prajāḥ prajāyanta iti

Then Katyayana Kabandhin having approached (Pippalada) asked him, 'Venerable Sir, from where are these creatures born?'


Here, the student is enquiring about the origin of all living beings. Why is it important to know our origin? How can this information help us?

Bhaja Govindam V. 23

कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः।
इति परिभावय सर्वमसारम्
विश्वं त्यक्त्वा स्वप्न विचारम्॥ २३॥

kastvaṁ ko'haṁ kuta āyātaḥ
kā me jananī ko me tātaḥ|
iti paribhāvaya sarvamasāram...
viśvaṁ tyaktvā svapna vicāram

Who are you? Who am I? From where did I come? Who is my mother? Who is my father? Thus enquire, leaving aside the entire world of experience, essenceless and a mere dreamland, born of imagination.

'Enquire the source from which we must have risen. Let us not take things for granted. Let us make use of our rational intellect. Enquire wherefrom we have come and where we are bound to- whence? And whither? 'Who are you? Who am I? Where have we come from? Who is really my mother? Who is father?' ... Such enquiries will reveal not only the hollowness of the world of names and forms of endless bewitching enchantments, but will also reveal the empty vanities of the life we now live.'

- Pujya Swami Chinmayananda , Bhaja Govindam Commentary V.23

Shri Adi Shankaracharya is the finest spokesperson the world has produced for Advaita Vedanta. It is his work that restored Advaita Vedanta in the echelons of World philosophy. The vibrancy he brought to Advaita has been picked up by many s...aints in the centuries after him. Naturally there are many biographies of the Acharya.

Adi Shankara: Finite to the Infinite is a picturesque narrative that closely follows Swami Vidyaranya's Shankara-digvijaya. It is a monograph on the life, travels and works of Acharya Shankaracharya. The presentation is lucid, very often poetical and gives us a vivid picture of the young sannyasi moving from place to place. What emerges in the end is an inspiring figure of an intrepid scholar, an illustrious teacher, a visionary administrator, and a superb poet. Certainly, we have in Adi Shankaracharya's personality the much needed motivation for the youth of today who are building the new India!

To get your personal copy or gift it, please visit the following link:

 The Śivasūtraṇi (शिवसूत्राणि), also referred to as the Māheśvara sutras (माहेश्वर सूत्राणि) are fourteen mnemonic verses which encode the organization of the alphabet of the Sanskrit language. They have been referred to in th...e Aṣṭādhyāyī of Pāṇini, which is the foundational text of Sanskrit grammar. They and are called by this name as they are said to have been revealed to Pāṇini by Śiva (also known as Māheśvara) through the Tāṇḍava (ताण्डव) dance.

नृत्तावसाने नटराजराजो ननाद ढक्कां नवपञ्चवारम्।
उद्धर्त्तुकामो सनकादिसिद्धादिनेतद्विमर्शे शिवसूत्रजालम्॥
nṛttāvasāne naṭarājarājo nanāda ḍhakkāṁ navapañcavāram,
uddharttukāmo sanakādisiddhādinetadvimarśe śivasūtrajālam.

At the end of His Cosmic Dance, Śiva, the Lord of Dance, with a view to bless the sages Sanaka and so on, played on His ḍamarū fourteen times, from which emerged the fourteen sūtras, popularly known as Śivasūtras or Māheśvara sutras.
Sanskrit is a fascinating language, which opens the doors to study of Indian scriptures. Chinmaya International Foundation, the academic and research wing of the Chinmaya Mission offers opportunities for Sanskrit study to any sincere student. The Easy Sanskrit Course for beginners ( CLICK HERE) is available both in both online and postal mode; and the Advanced Postal Sanskrit Course is available for those with prior knowledge of Sanskrit basics. 

Episode 52 – Gratitude – Adi Shankara & Totaka

Episode 47 – The Yoga of Action – Haridas & Tansen


Based on Episodes 45 and 46, which explains that sadhana (spiritual practices) is required for gaining Self-knowledge, we may conclude that two things are required - purity of mind and clarity in intellect. It is important to understand with a lack of spiritual discipline (or discipline in any field) one will not be able to excel, let alone progress in that field. An undisciplined mind drives the individual to the field of sense objects so that it is never available for the Higher. But as one develops restraint over ones senses, one can 'call back' the mind whenever it wanders away to the sense fields. At the same time the intellect has to distinguish between the ephemeral objects of the world and the eternal Principle of Life. Thus, the emphasis on niddhidhyasana, which leads to a subtle discrimination. The purity and clarity render the human mind and intellect integrated for the pilgrimage to the Truth.

Shared is a pictorial explanation how the integrated mind and intellect can help one attain the Truth:

This diagram and a detailed explanation of the same form part of the introduction to Bhagavad Geeta commentary by Swami Chinmayananda.
Photo: Based on Episodes 45 and 46, which explains that sadhana (spiritual practices) is required for gaining Self-knowledge, we  may conclude that two things are required - purity of mind and clarity in intellect. It is important to understand that with a lack of spiritual discipline (or discipline in any field) one will not be able to excel, let alone progress in that field. An undisciplined mind drives the individual to the field of sense objects so that it is never available for the Higher. But as one develops restraint over ones senses, one can 'call back' the mind whenever it wanders away to the sense fields. At the same time the intellect has to distinguish between the ephemeral objects of the world and the eternal Principle of Life. Thus, the emphasis on niddhidhyasana, which leads to a subtle discrimination. The purity and clarity render the human mind and intellect integrated for the pilgrimage to the Truth.

Shared is a pictorial explanation how the integrated mind and intellect  can help one attain the Truth:

This diagram and a detailed explanation of the same form part of the introduction to Bhagavad Geeta commentary by Swami Chinmayananda. 

To get your copy of the same please visit:
 To get your copy of the same please visit: 
Yoga Vasishtha is a text in which the way of reaching the Truth is taught by Kula Guru Rishi Vasishtha to Shri Rama (in this instance, symbolising the ideal student). Analysing the nature of the mind and the vasanas therein, Sage Vasishtha states the following:

द्विविधो वासनाव्यूहः शुभश्चैवाशुभश्च ते।
वासनौघेन शुद्धेन तत्र चेदपनीयसे॥ [ योग वसिष्ठ सार संग्रह २.४]

dvividho vāsanāvyūhaḥ śubhaścaivā...śubhaśca te,
vāsanaughena śuddhena tatra cedapanīyase. [ Yoga Vasiṣṭha sāra saṁgraha 2.4]

तत्क्रमेण शुभेनैव पदं प्राप्स्यसि शाश्वतम्।
अथ चेदशुभो भावो यत्नात् जेतव्य एव सः॥ [ योग वसिष्ठ सार संग्रह २.५]

tatkrameṇa śubhenaiva padaṁ prāpsyasi śāśvatam,
atha cedaśubho bhāvo yatnāt jetavya eva saḥ. [ Yoga Vasiṣṭha sāra saṁgraha 2.5]

शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित्।
पौरुषेण प्रयत्नेन योजनीया शुभे पथि॥ [ योग वसिष्ठ सार संग्रह २.६]

śubhāśubhābhyāṁ mārgābhyāṁ vahantī vāsanāsarit,
pauruṣeṇa prayatnena yojanīyā śubhe pathi. [ Yoga Vasiṣṭha sāra saṁgraha 2.6]

Your vasanas are of two kinds – good (auspicious) and bad (inauspicious). If you are led by the stream of pure vasanas, then you will gradually reach the eternal Abode. However, if the disposition of the mind is bad then it should be conquered by effort. (2.5 & 2.6)
The river of vasanas flowing through good and bad channels should be directed to the good channel by great effort. (2.7)

Thus, it is by becoming aware of one's inherent tendencies that any change can be brought about. Subsequently, by consciously following good promptings, their forces increase. Some of the ways in which we can work on purifying / changing our vasanas are: being intellectually alert to recognise vasanas; analysis (how thoughts come to us, what sustains them, what aggravates them, what stops them); substituting negative thoughts (vasanas) by positive ones; outgrowing vasanas and also by observing terrible consequences of bad tendencies in others.

(Please note: Yoga Vasishtha is a voluminous book of 32000 verses. This has been abridged to 86 verses by Swami Tejomayananda in a text titled 'Yoga Vasishtha Sara Sangraha'. The verse numbers shared above are based on this text and not the complete Yoga Vasishtha text).
The three gunas (sattva, rajas and tamas) and their expressions are described in some detail in texts like the Bhagavad Geeta and Vivekachoodamani. This has been done so that, we as seekers of cultural expression and growth, are to take warning and strive to raise ourselves into the sattvika guna, if we find ourselves to be predominantly tamasic or rajasic. It is important to remember that the des...cription of gunas is not to classify others! They are shared to provide us a ready-reckoner to help in our constant and daily self analysis and self-discipline.

Lord Krishna tells Arjuna in the concluding chapter of the Bhagavad Geeta that no living organism in the world, 'no creature either on earth or even among the Gods in heaven,' is totally free from the influence of these three gunas. No living creature can act or work beyond the frontiers provided by these three gunas. Nature (Prakriti) itself is constituted by these three gunas; actually, the play of these three gunas is the very expression of Prakriti.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ [ भगवद्-गीता १८.४०]

na tadasti pṛthivyāṁ vā divi deveṣu vā punaḥ,
sattvaṁ prakṛtijairmuktaṁ yadebhiḥ syāttribhirguṇaiḥ. [ Bhagavad Gītā 18.40]

There is no being on earth, or again in the heavens among the Devas (heavenly beings); who is totally liberated from the three qualities, born of Prakriti (matter).


Monday, May 12, 2014


Many ,almost all Hindus,non hindus have this problem-That how many GODS are in Hinduism? Well if you read VED- Then it is one GOD. In puran-which is not authentic as it is many stories- people get confused. ;Let us start here explanation-
Vedas speaks of one god ...and one way of worship. There is only one God and sages call him with different Names.The only path to attain salvation is Truth. For e.g. you cannot consider practices like animal sacrifice on name of Dharma (practised by some Hindus) equivalent to Ahinsa or concept on non killing (practised by many Hindus) equivalent to each other as both are totally opposite to each other. Better understanding of the Right Interpretation of the Vedas solves the doubts on Religion. There is also a misunderstanding about Christianity and Islam that they are monotheistic i.e. Believes in one God as Christianity believes in Neither one, nor two but three Gods that are Holy Soul, Holy Father an Holy Son. While Islam believes in God, his messengers and the Last Prophet Muhammad. The Vedic concept of God believes in one and only one God with no mediator in between and God is omnipotent, omnipresent, all pervading, never born, never dying, all knowing and creator of the Universe.
No other literature describes the existence of Only One God as beautifully as Veda does. -

Na dvitityo Na triyaschthurtho naapyuchyate|
N a panchamo Na shshtah sapthmo naapyuchyate|
Nashtamo Na navamo dashamo naapyuchyate|
Yagna yetham devamekavritham veda||
Sa sarvassai vi pashyathi yachha praanathi yachhana|
Tamidam nigatam sah sa yesha yeka yekavrideka yeva|
Ya yetham devamekavritham veda||
Atharva 13.4[2]19-20
There is no second God, nor a third, nor is even a fourth spoken of
There is no fifth God or a sixth nor is even a seventh mentioned.
There is no eighth God, nor a ninth. Nothing is spoken about a tenth even.
This unique power is in itself. That Lord is only one, the only omnipresent. It is one and the only one.

The Vedas reject the multiplicity of Gods in the clearest possible terms and speak about One God, who is Omnipresent, Omnipotent and Omniscient and absolutely and absolutely formless, who is ever unmanifest and who never assumes human forms or never descends on earth in any form- human or otherwise. Rig-Veda says “Vishwarkya vimana advihaya” meaning who he is not entangled by mind, omnipresent Lord is the Creator. He is both sustainer and protector too.
The God oversees the insensate and conscious world in a unique way. The entire world rests with him. He is “Yeshah yekah” i.e. only one,conscious, indivisible.

After reading the description of God in this manner, Sri W.D.Brown writes,
It [Vedic Religion] recognizes but one God.
Vedas call upon to offer worship due only to God and no one else; to nothing else. It is clearly stated in Rig-Veda as under.
Ma chidanyad vishamsata Sakhyo ma rishanyatha|
Indramit srotha vrishanam sacha suthe
muhurukhya cha samshata||
Atharva 20.85.1
Friends! Do not praise and worship anything else, do not be doomed, praise and worship only the benevolent God Almighty, unitedly in this world, sing his glory, again and again.

Yeka yeva namasyo vikvidah| Atharva 2.2.1
Among all the men and women, there is only one. Who is worthy of adoration, and worthy of worship too.
Na tvaam anyo divyo na parthivo na jato na janishyathe|

Yajurveda 27.36
Oh God! There is nobody like you either in this world or the world beyond. No body equal to you is born as yet nor will be born ever in future also.
There are people who are under illusion that there are many Gods after coming across words like Indra, Agni, and Varuna etc. But these words that signify both God and things other than Gods should not mislead the seeker after truth’ with this purpose in view, the Vedas declare clearly:-
Indram Mitram varunamagnimaahuratho divyah sa suparno garuthmaan|
Yekham sadvipra bahudha vadantyagnim yamam maatarishwanamaahuh||
Rigveda 1.64.46
The real God is one, the enlightened ones, speak of Him in several ways, God is divine, the supreme protector and graceful sentient, the Universal soul. They call Him Indra, the Almighty, the universal friend [mitra]. Varuna the most acceptable and obliterator of sins, they describe Him as [agnim] the supreme guide of the Universe, {Yaman} the controller of the Universe, and {matarishvanam] the life of all lives.

So in other words, Indra, Agni, Yama, Suparna, Garuthman and others are different epithets for one and the same God[ though not exclusively, as the same words signify other entities too in different contests]. All doubts about the correctness of the unequivocal statement that the Vedas uphold only monotheism and not Polytheism are set at rest when we consider
Yo na pitah janitha vidhata dhamani veda bhuvanani vishwa|
Yo devaanam namadha yeka yeva tam samprashnam bhuvanam yantyanya||
Rigveda 10.82.3
All these several worlds, find ultimate refuge, in that curiosity-provoking, thought –arousing Lord who is our father and creator, who is , the maker of sacred injunctions and Knows all the abodes and worlds and finally who is only one assuming the names of different divinities.

Vedas describe only One God at all places. The advice is He alone should be praised and worshipped. He alone is the emperor of the Universe.
Yekho Vishwasya bhuvanasya rajah Rig-Veda 6.36.4
The Lord of the entire universe is one and one only.

Vedas clearly mentions of one God.

From vedic truth