Showing posts with label RIGVED. Show all posts
Showing posts with label RIGVED. Show all posts

Sunday, November 30, 2014

Gods In Rig Ved

Photo: ============ Gods In Rig Ved ============   

No deep understanding of Rig Ved is possible without having a clear perception of the two most widely occurring words in  the Rig Ved namely deva and yajna. Deva occurs in about thirteen hundred verses. Since Agni, Indra and so on, are characterised as devas, almost every verse in Rig Ved refers to a deva directly or implicitly. 

Deva is derived from the root 'div', to shine or illumine. The devas are beings endowed with consciousness, but without a physical body like the humans. Thus they are supraphysical beings endowed both with knowledge and power. The sages of Rig Ved were great observers of not only nature external to them like the mountains, rivers, herbs, animals and so on but also were aware of the world within themselves. They recognised different types of powers pulsating behind and within all aspects of manifestation. Behind each cosmic power , they divined the presence of a conscious being denoted as deva or devi. Each deva is a distinct cosmic power. Even though Rig Ved mentions thousands of devas, about thirty of them get detailed attention like Agni, Indra, Sarasvati, to mention a few.

Rig Ved gives a picture of the qualities common to all the devas in the forty hymns dedicated to the vishve-devah, the collectivity of all the devas. Individual devas are described in different suktas. Indra is described in two hundred forty hymns or roughly twenty five thousand verses. Agni, is described in two hundred suktas and so on.

Even though devas like Agni or Indra are mentioned in puranic texts also, they are quite different from the devas in Rig Ved. There is no need to bring in the anecdotes of purana to describe the events of Rig Ved. A careful reading of Rig Ved can answer all the questions regarding the devas. To get an idea of a deva, consider Indra.

The sages of Rig Ved were aware that the minds of the individual human beings are not completely isolated. They are all projections of the cosmic mind, the deity or deva behind it being Indra.  Thus Indra is the Lord of the Divine Mind. Note the adjective divine qualifying the mind. The ordinary human mind has several imperfections due to many reasons such as its close association with the material human body. The divine mind is free of all these imperfections. Similarly, Agni is the cosmic power of heat and light in the manifested universe. But he is not confined to them. He is also the power of the Divine Will connected with Wisdom which vitalises all the human beings.

All the devas are considered as the children of the devi Aditi, the goddess of infinity,  whose  power is aptly described in the verse Rig Ved (1.89.10). Aditi is the earliest known conception of infinity which encompasses everything.  

अदितिर्द्यौरदितिरन्तरिक्षमदितिर्माता स पिता स पुत्रः | 
विश्वे देवा अदितिः पञ्च जना अदितिर्जातमदितिर्जनित्वम ||

(Rig Ved 1.89.10)

Let us consider the relationship  between these devas and the Supreme Being, termed as the One ekah or tat, That or ekam sat, That One Truth as was done in the later Upanishad texts. These devas are the limbs of the Supreme Being. Each deva is a distinct power and personality of the Supreme. The Divine consciousness and force which permeates every aspect of manifestation, living or non-living is termed as Vaishvanara Agni, the Universal Force , described in about ten hymns of RV. Even a stone is endowed with consciousness according to Rig Ved (1.70.2) : 

गर्भो यो अपां गर्भो वनानां गर्भश्च सथातां गर्भश्चरथाम | 
अद्रौ चिदस्मा अन्तर्दुरोणे विशां न विश्वो अम्र्तः सवाधीः || 

A unique feature of the Rig Vedic Gods is their camaraderie with the humans. The different Vedic Gods do not support different human beings and cause them to fight one another as the Greek Gods do in books like Iliad. The Vedic Gods are eager to hel p a person and manifest their power in him provided the person expresses his aspiration by recognising the delight of existence present everywhere, releases it by his/her activities and offers it to the Gods. The Gods like Indra manifest in the human, remove the effects of hostile forces like Vrtra in the inner life of the person and promote the all-round growth and happiness of the person. Rig Ved does not associate a distinct deva with each human being or animal or plant.

Each human being has a soul in him/her called as jiva or atma and this is not regarded as a deva. The different devas manifest their powers in the various aspects of the manifested nature. The functions associated with the different animals or plants are possible only because of the power given by the corresponding devas. By means of the practices described in Rigveda, s/he comes in contact with these cosmic powers who are called as Agni, Indra, Ashvin, Soma etc. S/he tries to reach that state of consciousness or contact directly these universal powers. This is called as the ascent mentioned in several places. The first power to be contacted is the Agni power. Hence Agni is called the First God.

The sages of Rig Ved expressed their wisdom about the goal of existence and the methods of achieving the goal by means of a four-fold formula of immortality or all-round perfection or bliss, freedom and knowledge which integrates all the aspects of existence and finally, the supreme Divine or God who pervades everything but is not limited by anything. If we study all the verses in Rig Ved grouped under these four headings, we get a glimpse of both the breadth and depth of the Rig Ved and notice that Rig Ved contains the seeds of all the multidimensional thoughts of the later Hindu spiritual literature. This is not to say that the sages of Rig Ved knew everything that is to be known or that the later teachers of Hinduism were not creative. Consider for instance, the concept of the One without the Second, Brahman, discussed in magnificent detail, in the Upanishad books of later times. One finds in the Rig Ved the seeds of the thought of these books. Similar comments can be made for the yoga of devotion and works, the occult psychological knowledge found in the Tāntrik texts etc. Hence, the seer of modern times, Sri Aurobindo states that the earliest formula for wisdom will prove to be the last.

Similarly no one can claim that all of mathematics is contained in RV. But the beginning of the mathematics is certainly there as seen by the mention of the spoked wheel in Rig Ved (1.164) which implies a solution of circling the square.

Immortality amŗtatva is declared as the goal to be achieved even while we are living, we being the sons of immortality (Rig Ved 10.13.1), a phrase quoted later in the Shvetashvatāra Upanishad. Immortality is intimately associated with bliss or happiness denoted by words like Soma, Madhu etc. Soma manifests itself in the stone, the herb, the animal, man and the worlds beyond the range of the senses. It is the Delight of Existence. But this bliss is concealed. It can be released only by work. Veda repeatedly mentions the squeezing of Soma, Somasuta. It has to be purified. It is this bliss that can remove the incapacities in the human existence like death, old age and illness and render perfection in every part and lead to immortality. It leads from a partial consciousness of existence asat to sat the true existence, united with the supreme being, not only in its unity but also in multiplicity.

Freedom is a key idea in Rig Ved. It has no conception of hell into which the critics are thrown! Knowledge constitutes the bulk of Rig Ved. The key note of knowledge is its integrality. It is not divided into several rigid compartments.

Rig Ved describes several worlds lokās, each world being based on a particular psychological principle. Only the earth in which we live, bhūmi, is made of matter. Other worlds are supraphysical. In Rig Ved, the inner psychological structure of each person is considered to be a city dama, puri, gŗha, made up of many rooms, each room standing for one psychological power or faculty. These powers, undeveloped in the beginning, develop in the course of time in response to the aspiration of the individual, eventually, leading to perfection. This development is impossible without the help of devās, the distinct powers and personalities of the Supreme Being or God. Each deva manifests his power in each human being and literally grows in the human as described in hundreds of verses. The devās of the Rig Ved are faultless, perfect, always of one mind, always in touch with the Supreme Truth and always helpful to the human beings in their quest for the goal of supreme perfection.

Rig Ved has more than forty hymns about the aspects of every day life like marriage, the householder's life, the celibate student, wandering ascetic, the various professions, health, sickness and death. It deals extensively with the cause of suffering, the presence of evil forces and beings, their origin, and their influence on the human life; ever present is the discussion of the various paths to Immortality.

In every action we see the dominant contribution of the devās. Thus both devās and humans are collaborators or co-creators in all activities. Eventually every human being can achieve the perfection natural to a cosmic power  deva. This comprehensiveness of knowledge distinguishes Rig Ved from all other spiritual books.

Symbolism Of Some Of The Vedic Deities :

1. Aditi: The Goddess of Infinity.

2. Agni: Fire; It is the cosmic power of heat and light and the will-power united with wisdom. Human will-power is a feeble projection of this power.

3. Aryamā: The lord of exalted power

4. Ashvins: The Lords of Bliss and Divine Physicians who render the human body free of disease so that it can accept the divine Prāṇa, the life-energy.

5. Bṛhaspati: The power of the soul; closely related to Brahmaṇaspati

6. Bhaga: Enjoyer and the Distributor of Delight.

7. Brahmaṇaspati: Lord of Mantra-s, Gaṇapati.

8. Iḷā: The Goddess of revelation.

9. Indra: He is the Lord of the Divine Mind and Action. In Indian tradition, mind is not a source of knowledge, it arranges the knowledge to aid action. Indra battles the evil forces on behalf of the human.

10. Mahī: Goddess of the vast

11. Maruts: Life Energies

12. Mitra: The Lord of Love and Harmony

13. Pūṣhan: The deity of nourishment

14. Parjanya: The deity of descending dynamic energies

15. Rudra: The Force of Evolution

16. Ṛbhu-s: The Divine Artisans

17. Sarama: The Goddess of intuition

18. Sarasvati: The Goddess of inspiration

19. Soma: The Divine Delight 

20. Sūrya-Savitṛ: The Supreme Deity of Light and Force

21. Tvaṣhṭṛ: Divine form maker

22. Uṣha: The goddess of dawn

23. Vāstu: Dwelling

24. Vāyu: Wind; He is the Lord of all the Life-energies, Prāṇa which represent the passions, feelings, emotions and abilities
Vaishvānara: Universal Divine Will and Force

25. Varuṇa: The Master of Infinities who cannot tolerate restrictive thinking or actions. Only he can cut the three bonds which restrict the three aspects of every human being - physical, vital and mental

26. Vasu: The master of riches

27. Viṣhṇu: The Lord of all Space    

Also See : https://www.facebook.com/photo.php?fbid=545804148843439&set=pb.348718665218656.-2207520000.1391611549.&type=3&theater

Powers of the Gods: An Overview :  

आ नो देवेभिरुप यातमर्वाक सजोषसा नासत्या रथेन | 
युवोर्हि नः सख्या पित्र्याणि समानो बन्धुरुत तस्य वित्तम ||  

......... Rig Ved (7.72.2)

‘‘O Gods, between you and us (humans), there is the ancestral friendship and we are equal as relatives; remember and regard it'' 

The Gods are not poetical personifications of abstract ideas. To the Vedic seer, they are living realities. They are born in the human beings, empower them in their journey towards the supreme perfection. It is the gods who protect the human beings in their journey from the attacks of anti-divine demonic forces.

Among them Agni is the first, he is the power of the divine will, a force of god instinct with knowledge. This conscious and forceful will is the immoṛtal guest in our moṛtality, the mediator between the earth (the realm of matter) and the heaven (the realm of mind). It carries what we offer to the higher powers and brings back in return their force and light and joy into our humanity.

Indra, is the power of pure existence, self-manifested as the Divine Mind as mentioned in Rig Ved (2.12.1) : 

यो जात एव परथमो मनस्वान देवो देवान करतुना पर्यभूषत | 
यस्य शुष्माद रोदसी अभ्यसेतां नर्म्णस्य मह्ना स जनास इन्द्रः || 

Agni is one pole of force instinct with knowledge that sends its current upward from earth to heaven, Indra is the other pole of light instinct with force which descends from Heaven to Earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, makes the Sun of truth mount high in the heaven of our mentality.

Sūrya, the Sun, is the master of the supreme truth, the truth of being, truth of knowledge, truth of process and act and movement and function. He, the Savitar, is the creator or the manifester of all things. He releases the illuminations we seek, termed as Ray-cows.

Soma is the bliss which is generated by work just as the crushing of the Soma-herb releases the Soma-juice. The Soma is not a physical liquid. It is the joy of work. When a human being experiences the joy in the work he/she is doing, then that experience is Soma. What a human being should do is to offer the delight to the gods, especially Indra since in any work, the final result is due mostly to the efforts of the cosmic powers and the role of human being is very small, though vital. Indra and others pleased with the Soma increase the capacity of the human aspirant to do work with more and more perfection.

Each of these primary deities has others associated with them to fulfil related functions. For the establishment of the truth of Sūrya in moṛtals, a vast purity and clear wideness is indispensable; this is Varuṇawho destroys all sin and crooked falsehood. Also required is a luminous power of love forming into harmony all our thoughts; this is Mitra. Also required is a right enjoyment in all things; this is Bhaga.

For the whole bliss of Soma to be established in us, a happy and unmaimed condition of mind, vitality and body are necessary. This is given to us by the twin deities wedded to the daughter of Sun.

As the giver of the light of truth and the slayer of Vṛtra, Indra is aided by the powers of will and vital force, the Maruts.

There are female energies. Aditi, the infinite mother of the gods comes first. There is the triple Iḷā, Sarasvati and Mahī, and also Dakṣhiṇa, the goddess of discernment.

Three great Gods, origin of the Purāṇic trinity make possible this grand development. Brahmaṇaspati is the creator of Word. Rudra smites all that opposes and heals all that is wounded and suffers. Viṣhṇu of the vast pervading motion holds all these worlds in his triple stride.

Our earth, shaped out of the dark inconscient ocean of existence lifts its ascending peaks upward; heaven of the mind has its own formations, the clouds that give their lightnings and the waters of life. Thus the Vedic poets sing the hymn of our spiritual ascension using the images of physical nature.  

"Om Shanti Shanti Shanti"============ Gods In Rig Ved ============ 

No deep understanding of Rig Ved is possible without having a clear perception of the two most widely occurring words in the Rig Ved namely deva and yajna. Deva occurs in about thirteen hundred verses. Since Agni, Indra and so on, are characterised as devas, almost every verse in Rig Ved refers to a deva directly or implicitly.

Deva is derived from the root 'div', to shine or illumine. The devas are beings endowed with consciousness, but without a physical body like the humans. Thus they are supraphysical beings endowed both with knowledge and power. The sages of Rig Ved were great observers of not only nature external to them like the mountains, rivers, herbs, animals and so on but also were aware of the world within themselves. They recognised different types of powers pulsating behind and within all aspects of manifestation. Behind each cosmic power , they divined the presence of a conscious being denoted as deva or devi. Each deva is a distinct cosmic power. Even though Rig Ved mentions thousands of devas, about thirty of them get detailed attention like Agni, Indra, Sarasvati, to mention a few.



Rig Ved gives a picture of the qualities common to all the devas in the forty hymns dedicated to the vishve-devah, the collectivity of all the devas. Individual devas are described in different suktas. Indra is described in two hundred forty hymns or roughly twenty five thousand verses. Agni, is described in two hundred suktas and so on.

Even though devas like Agni or Indra are mentioned in puranic texts also, they are quite different from the devas in Rig Ved. There is no need to bring in the anecdotes of purana to describe the events of Rig Ved. A careful reading of Rig Ved can answer all the questions regarding the devas. To get an idea of a deva, consider Indra.

The sages of Rig Ved were aware that the minds of the individual human beings are not completely isolated. They are all projections of the cosmic mind, the deity or deva behind it being Indra. Thus Indra is the Lord of the Divine Mind. Note the adjective divine qualifying the mind. The ordinary human mind has several imperfections due to many reasons such as its close association with the material human body. The divine mind is free of all these imperfections. Similarly, Agni is the cosmic power of heat and light in the manifested universe. But he is not confined to them. He is also the power of the Divine Will connected with Wisdom which vitalises all the human beings.

All the devas are considered as the children of the devi Aditi, the goddess of infinity, whose power is aptly described in the verse Rig Ved (1.89.10). Aditi is the earliest known conception of infinity which encompasses everything.

अदितिर्द्यौरदितिरन्तरिक्षमदितिर्माता स पिता स पुत्रः |
विश्वे देवा अदितिः पञ्च जना अदितिर्जातमदितिर्जनित्वम ||

(Rig Ved 1.89.10)

Let us consider the relationship between these devas and the Supreme Being, termed as the One ekah or tat, That or ekam sat, That One Truth as was done in the later Upanishad texts. These devas are the limbs of the Supreme Being. Each deva is a distinct power and personality of the Supreme. The Divine consciousness and force which permeates every aspect of manifestation, living or non-living is termed as Vaishvanara Agni, the Universal Force , described in about ten hymns of RV. Even a stone is endowed with consciousness according to Rig Ved (1.70.2) :

गर्भो यो अपां गर्भो वनानां गर्भश्च सथातां गर्भश्चरथाम |
अद्रौ चिदस्मा अन्तर्दुरोणे विशां न विश्वो अम्र्तः सवाधीः ||

A unique feature of the Rig Vedic Gods is their camaraderie with the humans. The different Vedic Gods do not support different human beings and cause them to fight one another as the Greek Gods do in books like Iliad. The Vedic Gods are eager to hel p a person and manifest their power in him provided the person expresses his aspiration by recognising the delight of existence present everywhere, releases it by his/her activities and offers it to the Gods. The Gods like Indra manifest in the human, remove the effects of hostile forces like Vrtra in the inner life of the person and promote the all-round growth and happiness of the person. Rig Ved does not associate a distinct deva with each human being or animal or plant.

Each human being has a soul in him/her called as jiva or atma and this is not regarded as a deva. The different devas manifest their powers in the various aspects of the manifested nature. The functions associated with the different animals or plants are possible only because of the power given by the corresponding devas. By means of the practices described in Rigveda, s/he comes in contact with these cosmic powers who are called as Agni, Indra, Ashvin, Soma etc. S/he tries to reach that state of consciousness or contact directly these universal powers. This is called as the ascent mentioned in several places. The first power to be contacted is the Agni power. Hence Agni is called the First God.

The sages of Rig Ved expressed their wisdom about the goal of existence and the methods of achieving the goal by means of a four-fold formula of immortality or all-round perfection or bliss, freedom and knowledge which integrates all the aspects of existence and finally, the supreme Divine or God who pervades everything but is not limited by anything. If we study all the verses in Rig Ved grouped under these four headings, we get a glimpse of both the breadth and depth of the Rig Ved and notice that Rig Ved contains the seeds of all the multidimensional thoughts of the later Hindu spiritual literature. This is not to say that the sages of Rig Ved knew everything that is to be known or that the later teachers of Hinduism were not creative. Consider for instance, the concept of the One without the Second, Brahman, discussed in magnificent detail, in the Upanishad books of later times. One finds in the Rig Ved the seeds of the thought of these books. Similar comments can be made for the yoga of devotion and works, the occult psychological knowledge found in the Tāntrik texts etc. Hence, the seer of modern times, Sri Aurobindo states that the earliest formula for wisdom will prove to be the last.

Similarly no one can claim that all of mathematics is contained in RV. But the beginning of the mathematics is certainly there as seen by the mention of the spoked wheel in Rig Ved (1.164) which implies a solution of circling the square.

Immortality amŗtatva is declared as the goal to be achieved even while we are living, we being the sons of immortality (Rig Ved 10.13.1), a phrase quoted later in the Shvetashvatāra Upanishad. Immortality is intimately associated with bliss or happiness denoted by words like Soma, Madhu etc. Soma manifests itself in the stone, the herb, the animal, man and the worlds beyond the range of the senses. It is the Delight of Existence. But this bliss is concealed. It can be released only by work. Veda repeatedly mentions the squeezing of Soma, Somasuta. It has to be purified. It is this bliss that can remove the incapacities in the human existence like death, old age and illness and render perfection in every part and lead to immortality. It leads from a partial consciousness of existence asat to sat the true existence, united with the supreme being, not only in its unity but also in multiplicity.

Freedom is a key idea in Rig Ved. It has no conception of hell into which the critics are thrown! Knowledge constitutes the bulk of Rig Ved. The key note of knowledge is its integrality. It is not divided into several rigid compartments.

Rig Ved describes several worlds lokās, each world being based on a particular psychological principle. Only the earth in which we live, bhūmi, is made of matter. Other worlds are supraphysical. In Rig Ved, the inner psychological structure of each person is considered to be a city dama, puri, gŗha, made up of many rooms, each room standing for one psychological power or faculty. These powers, undeveloped in the beginning, develop in the course of time in response to the aspiration of the individual, eventually, leading to perfection. This development is impossible without the help of devās, the distinct powers and personalities of the Supreme Being or God. Each deva manifests his power in each human being and literally grows in the human as described in hundreds of verses. The devās of the Rig Ved are faultless, perfect, always of one mind, always in touch with the Supreme Truth and always helpful to the human beings in their quest for the goal of supreme perfection.

Rig Ved has more than forty hymns about the aspects of every day life like marriage, the householder's life, the celibate student, wandering ascetic, the various professions, health, sickness and death. It deals extensively with the cause of suffering, the presence of evil forces and beings, their origin, and their influence on the human life; ever present is the discussion of the various paths to Immortality.

In every action we see the dominant contribution of the devās. Thus both devās and humans are collaborators or co-creators in all activities. Eventually every human being can achieve the perfection natural to a cosmic power deva. This comprehensiveness of knowledge distinguishes Rig Ved from all other spiritual books.

Symbolism Of Some Of The Vedic Deities :

1. Aditi: The Goddess of Infinity.

2. Agni: Fire; It is the cosmic power of heat and light and the will-power united with wisdom. Human will-power is a feeble projection of this power.

3. Aryamā: The lord of exalted power

4. Ashvins: The Lords of Bliss and Divine Physicians who render the human body free of disease so that it can accept the divine Prāṇa, the life-energy.

5. Bṛhaspati: The power of the soul; closely related to Brahmaṇaspati

6. Bhaga: Enjoyer and the Distributor of Delight.

7. Brahmaṇaspati: Lord of Mantra-s, Gaṇapati.

8. Iḷā: The Goddess of revelation.

9. Indra: He is the Lord of the Divine Mind and Action. In Indian tradition, mind is not a source of knowledge, it arranges the knowledge to aid action. Indra battles the evil forces on behalf of the human.

10. Mahī: Goddess of the vast

11. Maruts: Life Energies

12. Mitra: The Lord of Love and Harmony

13. Pūṣhan: The deity of nourishment

14. Parjanya: The deity of descending dynamic energies

15. Rudra: The Force of Evolution

16. Ṛbhu-s: The Divine Artisans

17. Sarama: The Goddess of intuition

18. Sarasvati: The Goddess of inspiration

19. Soma: The Divine Delight

20. Sūrya-Savitṛ: The Supreme Deity of Light and Force

21. Tvaṣhṭṛ: Divine form maker

22. Uṣha: The goddess of dawn

23. Vāstu: Dwelling

24. Vāyu: Wind; He is the Lord of all the Life-energies, Prāṇa which represent the passions, feelings, emotions and abilities
Vaishvānara: Universal Divine Will and Force

25. Varuṇa: The Master of Infinities who cannot tolerate restrictive thinking or actions. Only he can cut the three bonds which restrict the three aspects of every human being - physical, vital and mental

26. Vasu: The master of riches

27. Viṣhṇu: The Lord of all Space

Also See : https://www.facebook.com/photo.php?fbid=545804148843439&set=pb.348718665218656.-2207520000.1391611549.&type=3&theater

Powers of the Gods: An Overview :

आ नो देवेभिरुप यातमर्वाक सजोषसा नासत्या रथेन |
युवोर्हि नः सख्या पित्र्याणि समानो बन्धुरुत तस्य वित्तम ||

......... Rig Ved (7.72.2)

‘‘O Gods, between you and us (humans), there is the ancestral friendship and we are equal as relatives; remember and regard it''

The Gods are not poetical personifications of abstract ideas. To the Vedic seer, they are living realities. They are born in the human beings, empower them in their journey towards the supreme perfection. It is the gods who protect the human beings in their journey from the attacks of anti-divine demonic forces.

Among them Agni is the first, he is the power of the divine will, a force of god instinct with knowledge. This conscious and forceful will is the immoṛtal guest in our moṛtality, the mediator between the earth (the realm of matter) and the heaven (the realm of mind). It carries what we offer to the higher powers and brings back in return their force and light and joy into our humanity.

Indra, is the power of pure existence, self-manifested as the Divine Mind as mentioned in Rig Ved (2.12.1) :

यो जात एव परथमो मनस्वान देवो देवान करतुना पर्यभूषत |
यस्य शुष्माद रोदसी अभ्यसेतां नर्म्णस्य मह्ना स जनास इन्द्रः ||

Agni is one pole of force instinct with knowledge that sends its current upward from earth to heaven, Indra is the other pole of light instinct with force which descends from Heaven to Earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, makes the Sun of truth mount high in the heaven of our mentality.

Sūrya, the Sun, is the master of the supreme truth, the truth of being, truth of knowledge, truth of process and act and movement and function. He, the Savitar, is the creator or the manifester of all things. He releases the illuminations we seek, termed as Ray-cows.

Soma is the bliss which is generated by work just as the crushing of the Soma-herb releases the Soma-juice. The Soma is not a physical liquid. It is the joy of work. When a human being experiences the joy in the work he/she is doing, then that experience is Soma. What a human being should do is to offer the delight to the gods, especially Indra since in any work, the final result is due mostly to the efforts of the cosmic powers and the role of human being is very small, though vital. Indra and others pleased with the Soma increase the capacity of the human aspirant to do work with more and more perfection.

Each of these primary deities has others associated with them to fulfil related functions. For the establishment of the truth of Sūrya in moṛtals, a vast purity and clear wideness is indispensable; this is Varuṇawho destroys all sin and crooked falsehood. Also required is a luminous power of love forming into harmony all our thoughts; this is Mitra. Also required is a right enjoyment in all things; this is Bhaga.

For the whole bliss of Soma to be established in us, a happy and unmaimed condition of mind, vitality and body are necessary. This is given to us by the twin deities wedded to the daughter of Sun.

As the giver of the light of truth and the slayer of Vṛtra, Indra is aided by the powers of will and vital force, the Maruts.

There are female energies. Aditi, the infinite mother of the gods comes first. There is the triple Iḷā, Sarasvati and Mahī, and also Dakṣhiṇa, the goddess of discernment.

Three great Gods, origin of the Purāṇic trinity make possible this grand development. Brahmaṇaspati is the creator of Word. Rudra smites all that opposes and heals all that is wounded and suffers. Viṣhṇu of the vast pervading motion holds all these worlds in his triple stride.

Our earth, shaped out of the dark inconscient ocean of existence lifts its ascending peaks upward; heaven of the mind has its own formations, the clouds that give their lightnings and the waters of life. Thus the Vedic poets sing the hymn of our spiritual ascension using the images of physical nature.

"Om Shanti Shanti Shanti"

QUOTES FROM RIG VEDA

Photo: Quotes From Rig Ved :-

Law :  

(Rig Ved 3.7.7)

 देवा देवानामनु हि वरता गुः 

" The gods move according to the law of the workings of the gods."

Purport :-

Even the Gods observe a law and that law is the law of Truth. For the Gods are themselves born of Truth, grow in Truth and live in Truth. They are emanated from the vast Being of the Supreme to carry out its Truth-Will in the manifestation. They uphold and follow the workings of this Will, its law of effectuation. They are both the guardians and the functionaries of this Law.  

Mantra :

(Rig Ved 1.171.2)

एष व सतोमो मरुतो नमस्वान हर्दा तष्टो मनसा धायि देवाः | 

" Lo, the hymn of your affirmation, O Maruts, it is fraught with my obeisance, it was framed by the heart, it was established by the mind, O ye Gods. "  

Purport :-

Mantra is the Word that expresses a truth, Stoma the Word that confirms and establishes it. This Word of affirmation must be voiced with an utter surrender of the whole being, an attitude that is symbolically expressed by the outer act of obeisance.

This World is not constructed by the intellect or composed by any poetic faculty. It is a Word that slowly gathers and forms in the heart, the chamber of the soul, without mention and then emerges into the mind when it is silently cogitated upon and allowed to take rounded shape in the language of the mind.   

Māya :

(Rig Ved 9.83.3)

मायाविनो ममिरे अस्य मायया 

" The Masters of Maya shaped all by His Maya. "  

Purport :-

Māya is a Power of Knowledge, for knowledge—not a power of falsehood. It is the self-power of the Godhead—devātma shakti—working to bring out and manifest the marvels of the Infinite in terms of the finite. The gods who preside over its formations shape things by the force and intelligence of this Māya which is inseparable from the Lord creator.  

Lotus of the Head :
 
(Rig Ved 6.16.13)

तवामग्ने पुष्करादध्यथर्वा निरमन्थत | 
मूर्ध्नो विश्वस्य वाघतः || 

" O Fire, Atharwan churned thee out from the Lotus of the head of every chanting sage. "  

Purport :-

Of him who has found the word of Truth and who voices it in his speech, the highest centre in the head, i.e. Mind, is activated and opened to the workings of the Higher Consciousness. There gather all his articulate movements of thought and feeling, aspiration and enlightenment and from their stress is born Agni, the flaming Seer-Will who takes charge of the journey to the Divine Goal.

Magic :
 
(Rig Ved 8.23.15)

न तस्य मायया चन रिपुरीशीत मर्त्यः | 
यो अग्नये ददाश हव्यदातिभिः || 

" Not even by magic can the mortal foe master the man
Who offers himself to the Fire with his gifts of oblation. "  

Purport :-

It is possible to harm in many ways, open and secret, human and non-human. By pressing into service the aid of supraphysical entities in the universe one can affect another adversely. By various means such as incantations, nefarious procedures known as black magic and similar processes evil can be directed to strike at the unwary victim. There is, however, one effective safeguard against such unexpected and behind-the- scenes attacks. And that is to offer oneself, with all that one has, to God Agni who knows all that is born, jātavedas. Once one entrusts oneself unto him there is no danger from any quarter, known or unknown.   

Mahi :

(Rig Ved 1.8.8)

एवा हयस्य सून्र्ता विरप्शी गोमती मही | 
पक्वा शाखा न दाशुषे || 

" Thus Mahi for Indra full of rays, over-flowing in her abundance, in her nature a happy truth, becomes as if a ripe branch for the giver of the sacrifice. "  

Purport :-

Mahi is the Goddess of the Vast World. She brings to the awakened and purified mind not only the World of Truth but also the largeness of the Truth characteristic of its natural being on its own plane. She is replete with the illuminations of Truth, bursting in her opulence, and bears the Truth that is auspicious. She makes herself accessible in all her abundance to him who gives himself and his all to the Divine.  

Mystery :

(Rig Ved 6.9.2)

नाहं तन्तुं न वि जानाम्योतुं न यं वयन्ति समरेऽतमानाः | 
कस्य सवित पुत्र इह वक्त्वानि ...

" I know not the woof, I know not the warp, not what is this web that they weave moving to and fro in the field of this motion and labour. These are secrets that must be told. "  

Purport :-

In spite of all the laboured knowledge vaunted by the reasoning mind of man, there is much that is still to be known in and about the creation of which he is a part. This universe is not a chance formation, a product of some giant caprice. It is a carefully woven pattern of manifestation, dynamic with movement and purposive effort. All is a working out of a Truth-Idea, on the lines pre-visioned in that Truth-Consciousness, ritam. The secrets of this cosmos, the why, how and where, are still to be unveiled. See also (1.170.1) under Reality.   

Offering Shaped by Heart :

(Rig Ved 6.16.47)

आ ते अग्न रचा हविर्ह्र्दा तष्टं भरामसि | 

" We bring to thee by the illumining word an offering that is shaped by the heart, O Fire "  

Purport :-

Consecration, offering of oneself in all movements of the being, is a capital way of fruitful approach to the Divine. To have an intention in the mind to offer, even a mental conviction of its necessity, is not enough. One has to work out the intention in the consciousness, dig it deep in the heart and from there orientate and shape one’s life-movements in that direction. After organizing the consecration in the being in this manner, it is to be given a clear, dynamic expression in life. For this expression confirms the consecration and makes it a force—not only in one’s own existence but in that of others as well.

One and Many :

(Rig Ved 10.12.6)

दुर्मन्त्वत्राम्र्तस्य नाम सलक्ष्मा यद विषुरूपाभवाति | 

" Hard to seize by the mind in this world is the name of the immortal because he puts on features and becomes divergent forms. "  

Purport :-

The ultimate is Reality is One, absolute, indeterminable. The same Reality is here in the Universe, the One manifest in and as the Many, unity spread out in diversity, the Indeterminable determining itself, the Formless putting on forms. But the mind which is lost in the multiplicity is unable to seize the clue to this phenomenon, incapable of knowing the truth of the underlying and indwelling oneness. A higher Light or a deeper vision of the soul has to aid the mind to perceive this fact of manifestation.

Occult :

(Rig Ved 7.61.5)

न वां निण्यान्यचिते अभूवन

" The truths occult exist not for the mind of the ignorant. "  

Occult Unity :

(Rig Ved 10.12.8)

यस्मिन देवा मन्मनि संचरन्त्यपीच्ये न वयमस्य विद्म | 

" The thought in which the Gods meet together, when it is occult we know not of it. "  

Purport :-

The world that we live in and see around us is not the whole of the universe. Things, forms, events are not entirely what they appear to be. Behind the seen there is much that is unseen; looming over the patent is the occult. Physical Nature is only a front behind which there is a whole world or series of worlds, each less gross and more subtle than the others, a vast organization with its own laws, process and movements. In fact what happens on the material plane is a result of workings on these other, occult planes of existence. But this occult side of life is not open to the physical eye blinded by ignorance. One has to awake in knowledge, develop the inner vision, before one comes to know the truths of the occult order of things. To the human mind, multiplicity, division is the obvious truth of life; even the gods, the powers that preside over their respective spheres in the cosmos, are separate from each other, each zealously guarding his own domain. But that is not the whole truth. Behind diversity there is an underlying unity. A oneness bases all multiplicity, oneness is its heart, oneness its summit. The gods too converge in a oneness in the Home of Truth where each realizes himself to be a ray, an emanation of the One creative Godhead. But this Truth-Consciousness in which all recover this unity is beyond the reach of the human mind labouring in Ignorance. It can know of it only when it reveals itself directly or indirectly through reflection, veiled projection and other ways.  

"Om Shanti Shanti Shanti"
Quotes From Rig Ved :-

Law : 

(Rig Ved 3.7.7)

देवा देवानामनु हि वरता गुः

" The gods move according to the law of the workings of the gods."

Purport :-

Even the Gods observe a law and that law is the law of Truth. For the Gods are themselves born of Truth, grow in Truth and live in Truth. They are emanated from the vast Being of the Supreme to carry out its Truth-Will in the manifestation. They uphold and follow the workings of this Will, its law of effectuation. They are both the guardians and the functionaries of this Law.

Mantra :

(Rig Ved 1.171.2)

एष व सतोमो मरुतो नमस्वान हर्दा तष्टो मनसा धायि देवाः |

" Lo, the hymn of your affirmation, O Maruts, it is fraught with my obeisance, it was framed by the heart, it was established by the mind, O ye Gods. "

Purport :-

Mantra is the Word that expresses a truth, Stoma the Word that confirms and establishes it. This Word of affirmation must be voiced with an utter surrender of the whole being, an attitude that is symbolically expressed by the outer act of obeisance.

This World is not constructed by the intellect or composed by any poetic faculty. It is a Word that slowly gathers and forms in the heart, the chamber of the soul, without mention and then emerges into the mind when it is silently cogitated upon and allowed to take rounded shape in the language of the mind.

Māya :

(Rig Ved 9.83.3)

मायाविनो ममिरे अस्य मायया

" The Masters of Maya shaped all by His Maya. "

Purport :-

Māya is a Power of Knowledge, for knowledge—not a power of falsehood. It is the self-power of the Godhead—devātma shakti—working to bring out and manifest the marvels of the Infinite in terms of the finite. The gods who preside over its formations shape things by the force and intelligence of this Māya which is inseparable from the Lord creator.

Lotus of the Head :

(Rig Ved 6.16.13)

तवामग्ने पुष्करादध्यथर्वा निरमन्थत |
मूर्ध्नो विश्वस्य वाघतः ||

" O Fire, Atharwan churned thee out from the Lotus of the head of every chanting sage. "

Purport :-

Of him who has found the word of Truth and who voices it in his speech, the highest centre in the head, i.e. Mind, is activated and opened to the workings of the Higher Consciousness. There gather all his articulate movements of thought and feeling, aspiration and enlightenment and from their stress is born Agni, the flaming Seer-Will who takes charge of the journey to the Divine Goal.

Magic :

(Rig Ved 8.23.15)

न तस्य मायया चन रिपुरीशीत मर्त्यः |
यो अग्नये ददाश हव्यदातिभिः ||

" Not even by magic can the mortal foe master the man
Who offers himself to the Fire with his gifts of oblation. "

Purport :-

It is possible to harm in many ways, open and secret, human and non-human. By pressing into service the aid of supraphysical entities in the universe one can affect another adversely. By various means such as incantations, nefarious procedures known as black magic and similar processes evil can be directed to strike at the unwary victim. There is, however, one effective safeguard against such unexpected and behind-the- scenes attacks. And that is to offer oneself, with all that one has, to God Agni who knows all that is born, jātavedas. Once one entrusts oneself unto him there is no danger from any quarter, known or unknown.

Mahi :

(Rig Ved 1.8.8)

एवा हयस्य सून्र्ता विरप्शी गोमती मही |
पक्वा शाखा न दाशुषे ||

" Thus Mahi for Indra full of rays, over-flowing in her abundance, in her nature a happy truth, becomes as if a ripe branch for the giver of the sacrifice. "

Purport :-

Mahi is the Goddess of the Vast World. She brings to the awakened and purified mind not only the World of Truth but also the largeness of the Truth characteristic of its natural being on its own plane. She is replete with the illuminations of Truth, bursting in her opulence, and bears the Truth that is auspicious. She makes herself accessible in all her abundance to him who gives himself and his all to the Divine.

Mystery :

(Rig Ved 6.9.2)

नाहं तन्तुं न वि जानाम्योतुं न यं वयन्ति समरेऽतमानाः |
कस्य सवित पुत्र इह वक्त्वानि ...

" I know not the woof, I know not the warp, not what is this web that they weave moving to and fro in the field of this motion and labour. These are secrets that must be told. "

Purport :-

In spite of all the laboured knowledge vaunted by the reasoning mind of man, there is much that is still to be known in and about the creation of which he is a part. This universe is not a chance formation, a product of some giant caprice. It is a carefully woven pattern of manifestation, dynamic with movement and purposive effort. All is a working out of a Truth-Idea, on the lines pre-visioned in that Truth-Consciousness, ritam. The secrets of this cosmos, the why, how and where, are still to be unveiled. See also (1.170.1) under Reality.

Offering Shaped by Heart :

(Rig Ved 6.16.47)

आ ते अग्न रचा हविर्ह्र्दा तष्टं भरामसि |

" We bring to thee by the illumining word an offering that is shaped by the heart, O Fire "

Purport :-

Consecration, offering of oneself in all movements of the being, is a capital way of fruitful approach to the Divine. To have an intention in the mind to offer, even a mental conviction of its necessity, is not enough. One has to work out the intention in the consciousness, dig it deep in the heart and from there orientate and shape one’s life-movements in that direction. After organizing the consecration in the being in this manner, it is to be given a clear, dynamic expression in life. For this expression confirms the consecration and makes it a force—not only in one’s own existence but in that of others as well.

One and Many :

(Rig Ved 10.12.6)

दुर्मन्त्वत्राम्र्तस्य नाम सलक्ष्मा यद विषुरूपाभवाति |

" Hard to seize by the mind in this world is the name of the immortal because he puts on features and becomes divergent forms. "

Purport :-

The ultimate is Reality is One, absolute, indeterminable. The same Reality is here in the Universe, the One manifest in and as the Many, unity spread out in diversity, the Indeterminable determining itself, the Formless putting on forms. But the mind which is lost in the multiplicity is unable to seize the clue to this phenomenon, incapable of knowing the truth of the underlying and indwelling oneness. A higher Light or a deeper vision of the soul has to aid the mind to perceive this fact of manifestation.

Occult :

(Rig Ved 7.61.5)

न वां निण्यान्यचिते अभूवन

" The truths occult exist not for the mind of the ignorant. "

Occult Unity :

(Rig Ved 10.12.8)

यस्मिन देवा मन्मनि संचरन्त्यपीच्ये न वयमस्य विद्म |

" The thought in which the Gods meet together, when it is occult we know not of it. "

Purport :-

The world that we live in and see around us is not the whole of the universe. Things, forms, events are not entirely what they appear to be. Behind the seen there is much that is unseen; looming over the patent is the occult. Physical Nature is only a front behind which there is a whole world or series of worlds, each less gross and more subtle than the others, a vast organization with its own laws, process and movements. In fact what happens on the material plane is a result of workings on these other, occult planes of existence. But this occult side of life is not open to the physical eye blinded by ignorance. One has to awake in knowledge, develop the inner vision, before one comes to know the truths of the occult order of things. To the human mind, multiplicity, division is the obvious truth of life; even the gods, the powers that preside over their respective spheres in the cosmos, are separate from each other, each zealously guarding his own domain. But that is not the whole truth. Behind diversity there is an underlying unity. A oneness bases all multiplicity, oneness is its heart, oneness its summit. The gods too converge in a oneness in the Home of Truth where each realizes himself to be a ray, an emanation of the One creative Godhead. But this Truth-Consciousness in which all recover this unity is beyond the reach of the human mind labouring in Ignorance. It can know of it only when it reveals itself directly or indirectly through reflection, veiled projection and other ways. 

DECODED "SOMA" OF RIGVED

The misunderstanding around the hymns pertaining to Soma and so many other forces in the Vedas arises due to half baked knowledge of many commentators – Indian and Foreign. They do not read complete Suktas and do not refer to the drift of hymns upstream and downstream. And they add their own Abrahamic condisioning and Victorian sense of morality to the Vedic hymns.      
Soma’s distortion and asinine commentaries is a prime example of this. It does not matter whether people aeons ago drank something intoxicating or not. What’s key is that in the Vedas,while Soma has attributes like that of an intoxicating drink, it is about the eternal, blissful,self realizing forces. In a way Soma is deathlessness. I will walk you through a bunch of verses to substantiate my point.
These hymns talk about Soma (the wine). You will see that while the superficial meaning will alllude to a beverage, the deeper philosophical meaning points to the bliss of immortality after knowing the ONE. Even Swami Vivekananda got it wrong when he said that the ancestors drank Soma – the wine. This is a pretty lengthy post..can’t help it…
Rig Veda/Mandala 9/Hymn 86/ 1 -7

1. Thy gladdening draughts, O Pavamana, urged by song flow swiftly of themselves like sons of fleet-foot mares.The drops of Soma juice, those eagles of the heavens, most cheering, rich in meath, rest in the reservoir.
2. As rapid chariot-steeds, so turned in several ways have thine exhilarating juices darted forth, Soma-drops rich in meath, waves, to the Thunder-armed, to Indra, like milch-kine who seek their calf with milk.
3. Like a steed urged to battle, finder of the light; speed onward to the cloud-born reservoir of heaven, A Steer that o’er the woolly surface seeks the sieve, Soma while purified for Indra’s nourishment.
4. Fleet as swift steeds, thy drops, divine, thought-swift, have been, O Pavamana, poured with milk into the vat. The Rsis have poured in continuous Soma drops, ordainers who adorn thee, Friend whom Rsis love.
5. O thou who seest all things, Sovran as thou art and passing strong, thy rays encompass all abodes. Pervading with thy natural powers thou flowest on, and as the whole world’s Lord, O Soma, thou art King.
6. The beams of Pavamana, sent from earth and heaven, his ensigns who is ever steadfast, travel round. When on the sieve the Golden-hued is cleansed, he rests within the vats as one who seats him in his place.
7. Served with fair rites he flows, ensign of sacrifice: Soma advances to the special place of Gods. He speeds with thousand currents to the reservoir, and passes through the filter bellowing as a bull.
Now,please watch for the “obvious” meaning. Who are the fleet footed mares that drop the Soma juice? Indra seems to be consuming the juice & then Indra gets nourished.The Rishis have poured this juice into a jar. And then Soma travels to the Abode of God’s heavens. Can you make any sense out of this?
Let us deep dive to understand the true meaning.
Fleet footed mares – Aswinis, the nervous energies. This thought is based on the consistent theme of Aswinis being “fleet footed” all through the Rig Veda
Soma / Pavamana – wine of immortality
Indra is always likened to the thunderbolt.
If one reads the entire mandala#9,it beomes clear that the Soma juice is squeezed out of Indra’s weapons, a pressing stone, connected to Indra’s thunderbolt.After this the wine(delight of immortality)is “purified”through a “strainer” & then the wine is saved in a jar or kalasa. Th Soma juice is used as an external symbol for ritualistic rite in hymn #7 but Soma advancing towards Gods pertains to the purified mental & emotional conciousness rushing towards immortality as the human intellect attains God’s abode.The Rishis that poured the Soma drops is an allegorical reference to the seers that discovered immortality or the eternal bliss.
The Vedic hyms are veiled, unveiled & filled with intrigue. The positive proof of who Soma is,comes, only towards the end of the 9th Mandala (Hymn 113/7 – 10).
7.O Pavarnana, place me in that deathless, undecaying world Wherein the light of heaven is set, and everlasting lustre shines. Flow, Indu, flow for Indra’s sake.
8.Make me immortal in that realm where dwells the King, Vivasvan’s Son,Where is the secret shrine of heaven,where are those waters young and fresh. Flow, Indu, flow for Indra’s sake.
9. Make me immortal in that realm where they move even as they list, In the third sphere of inmost heaven where lucid worlds are full of light. Flow, Indu, flow for Indra’s sake.
10. Make me immortal in that realm of eager wish and strong desire,The region of the radiant Moon, where food and full delight are found. Flow, Indu, flow for Indra’s sake:
11. Make me immortal in that realm where happiness and transports, where Joys and felicities combine, and longing wishes are fulfilled. Flow, Indu, flow for Indra’s sake.
We started with Soma being an alcoholic beverage but we ended up with Soma being the ambrosia of immortality.
The key take away is that there are deeper meanings in these hymns than just ritualistic streaks & without reading the Mandalas & Suktas end to end, any assumptions,like Soma wine being an alcoholic beverage, leads to the most asinine interpretations.

SPEED OF LIGHT IN VEDAS

ancient sanskrit ‘Nimisha’ itself means ‘blink of an eye’ and that Nimisharda is used to represent how far light travels in half of the blink of an eye i.e. ‘within the blink of an eye’ !!
The fourth verse of the Rigvedic hymn 1:50 (50th hymn in book 1 of rigveda) is as follows:
तरणिर्विश्वदर्शतो जयोतिष्क्र्दसि सूर्य |
विश्वमा भासिरोचनम ||
taraNir vishvadarshato jyotishkrdasi surya |
vishvamaa bhaasirochanam ||
which means “Swift and all beautiful art thou, O Surya (Surya=Sun), maker of the light,
Illuming all the radiant realm.”
Commenting on this verse in his Rigvedic commentary, Sayana who was a minister in the court of Bukka of the great Vijayanagar Empire of Karnataka in South India (in early 14th century) says:
tatha ca smaryate yojananam. sahasre dve dve sate dve ca yojane
ekena nimishardhena kramaman.
which means “It is remembered here that Sun (light) traverses 2,202 yojanas in half a nimisha”
NOTE: Nimisharda= half of a nimisha
In the vedas Yojana is a unit of distance and Nimisha is a unit of time.



Unit of Time: Nimesa
The Moksha dharma parva of Shanti Parva in Mahabharata describes Nimisha as follows:
15 Nimisha = 1 Kastha
30 Kashta = 1 Kala
30.3 Kala = 1 Muhurta
30 Muhurtas = 1 Diva-Ratri (Day-Night)
We know Day-Night is 24 hours
So we get 24 hours = 30 x 30.3 x 30 x 15 nimisha
in other words 409050 nimisha
We know 1 hour = 60 x 60 = 3600 seconds
So 24 hours = 24 x 3600 seconds = 409050 nimisha
409050 nimesa = 86,400 seconds
1 nimesa = 0.2112 seconds (This is a recursive decimal! Wink of an eye=.2112 seconds!)
1/2 nimesa = 0.1056 seconds
Unit of Distance: Yojana
Yojana is defined in Chapter 6 of Book 1 of the ancient vedic text “Vishnu Purana” as follows
10 Paramáńus = 1 Parasúkshma
10 Parasúkshmas = 1 Trasareńu
10 Trasareńus = 1 Mahírajas (particle of dust)
10 Mahírajasas = 1 Bálágra (hair’s point)
10 Bálágras = 1 Likhyá
10 Likhyás= 1 Yúka
1o Yúkas = 1 Yavodara (heart of barley)
10 Yavodaras = 1 Yava (barley grain of middle size)
10 Yava = 1 Angula (1.89 cm or approx 3/4 inch)
6 fingers = 1 Pada (the breadth of it)
2 Padas = 1 Vitasti (span)
2 Vitasti = 1 Hasta (cubit)
4 Hastas = a Dhanu, a Danda, or pauruSa (a man’s height), or 2 Nárikás = 6 feet
2000 Dhanus = 1 Gavyúti (distance to which a cow’s call or lowing can be heard) = 12000 feet
4 Gavyútis = 1 Yojana = 9.09 miles
Calculation:
So now we can calculate what is the value of the speed of light in modern units based on the value given as 2202 yojanas in 1/2 nimesa
= 2202 x 9.09 miles per 0.1056 seconds
= 20016.18 miles per 0.1056 seconds
= 189547 miles per second !!
As per the modern science speed of light is 186000 miles per second !
And so I without the slightest doubt attribute the slight difference between the two values to our error in accurately translating from vedic units to SI/CGS units. Note that we have approximated 1 angula as exactly 3/4 inch. While the approximation is true, the angula is not exactly 3/4 inch.
NOTE: The original research in this direction was done by S.S. De and P.V. Vartak.

Monday, May 12, 2014

ONE GOD,SUPERGOD IN HINDUISM/SANATAN DHARMA PER VEDAS.

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
 

Friday, May 9, 2014

VEDIC SCIENCE.RIGVED- FIRST SLOK DECODED

<img style=Why it is difficult to understand VEDA- example is here-To understand one Slok-it takes  many years to understand-
Such being the case,, unless you are mentally and ethically qualified, where as in the case of Science being qualified intellectually would do.
The Rig Veda, the oldest literature known to Man begins with the Invocation to Agni, God of Fire.

” class /> Agnimele Purohitam, Rig Veda First sloka

This sloka addressed to Agni means, literally,


अग्निमीळे पुरोहितं यज्ञस्य देवं रत्वीजम |
होतारं रत्नधातमम || Rig Veda 1.001.01
aghnimīḷe purohitaṃ yajñasya devaṃ ṛtvījam |
hotāraṃ ratnadhātamam || Rig Veda 1.001.01
* Translation by Griffith in 1896
I Laud Agni, the chosen Priest, God, minister of sacrifice,
The hotar, lavishest of wealth.
* Translation by Sa_yan.a and Wilson
1.001.01 I glorify Agni, the high priest of the sacrifice, the divine, the ministrant, who presents the oblation (to the gods), and is the possessor of great wealth. [Agni = purohita, the priest who superintends family rites; or, he is one of the sacred fires in which oblations are first (pura) offered (hita); deva: a god, the bright, shining, radiant; fr. div, to shine; or, one who abides in the sky or heaven (dyusha_na); or, liberal, donor (in the sense of giving); r.tvij = a ministering priest, he is also the hota_ (Aitareya Bra_hman.a 3.14), the priest who presents the oblation or who invokes or summons the deities to the ceremony; fr. hu, to sacrifice; or, fr. hve, to call; ratnadha_tama: lit. holder of jewels; ratna = wealth in general; figurately, reward of religious rites]‘
Other translations of the Mantra at the close of this Post.
When interpreted by one who knows Physics and Sanskrit the meaning takes a different hue.
“The sloka is a formula . Expansion of a volume involves an increase in the surface area and the
radius is the controlling parameter in a spherical volume which is the predominant shape in a
fundamental matter field. Triggering involves a time aspect that is of a relatively short duration.
Putting these ideas into a mathematical framework we get a formulation giving a numerical result
which is presented in the sloka as a numerical code using the letters of the sanskrit language as
numerical symbols, shown below.
The most astounding part, the answer gives the cubic volume occupied by an expanding sphere of
light or electromagnetic wave in cubic yards per second.
“3 5 5 3 1 2 8 6 1 8 5 1 3 4 5 6 4 8 8 6 2 2 6 9 6 5″
“AG NI MI LE- PU RO HI TH’M – YA JNA AS YA – DE VA MRI TH VA JAM,- HO THA
RAM – RA THNA DHA THA M’M. ” AG NI MI LE PU RO HI TH’M YA JNA AS YA DE VA MRI TH VA JAM, HO THA RAM RA THNA DHA
THA M’M. ” [ sloka ]

[number value]
3 5 5 3 1 2 8 6 1 8 5 1 8 4 5 6 4 8 8 6 2 2 6 9 6 5
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26
[ digit number]
The sloka has 6 words and 26 syllables, each with a defined numerical value. The number is accurate
to 25 decimal Digits. As shown below it forms the expanding rate of a relative cubic volume of space, when it is triggered into Expansion by a specific theoretical process. It is cubic yards. Taking only the first 15 digits and converting it into Metres / cycle gives as the radial value :: (3.5531286185184564E+25)1/3 x .9144 = 3.00612148 x108m/cps
The number of daily cycles in a year at that time was 365.7388. Therefore the additional
Incremental volume in a year was 1/ 365.7388. Using the velocity of light as 299792458
(as measured today) the additional time cycles in terms of light speed is
299792458/ 365.7388 = 8.1969 x 105
Therefore the Vedic value of the number of cycles of unit wavelength is
3.00612148 x 108
- 8.1969 x 105= 299792458
The value of light speed then is exactly as measured today.
Next the derived value of light speed as number of cycles of unit wavelength
using the principle of simultaneity (which is self-similar and scale invariant
In confined spaces) gives :
Y = 2 / ((1+22)
1/2 – 2)/2 = 8.4721 and 108.4721 = 296575967
Taking the log (10) ratio of difference between measured and derived value as
Log[299792458 / 296575967] =4.6847 x 10-3
The ratio of the Solar Radius to the Earths orbital radius is
6.986 x 108
/ 1.4912 x 1011 = 4.6847 x 10-3
This is identical to the Vedic calculation. The Vedic concept
of the Field of space was different from current views in physics.
The field in space YIELDS FREE ENERGY WHEN IT’S SYNCHRONISED
AND COHERENT STATE IS UPSET SUDDENLY BY A TRIGGERING FORCE.
Let us try to understand this.
Assign number to the Text.

Check the sloka for words and Syllables.

Check the period in which the Rig Veda was written and find out Daily Cycles.

Use the unit wave length.

Use The value of light speed then, it was as it is measured today.
Use the derived value of light speed as number of cycles of unit wavelength using the principle of simultaneity (which is self-similar and scale invariant.

Taking the log (10) ratio of difference between measured and derived value.

Well, some one would ask,

What if I want to produce this energy?

What is in the Universe is is in You.

In fact You are the Universe.

You need not go out and unlock it from out side.

You can do it from Within.

What it needs the Scriptural Password that can be obtained by following the procedure laid down by The Vedas.

Source:

Sankhyakarika.
Ramani ji.