Nandi (Vrushabha)

  Nandi is the first icon that we see when we enter a Shiva temple. It is significant that Shiva rides the Bull, 'nandi', rather, nandi carries Shiva on his back. The first mention of nandi is also there i the Vedic texts. It is 'vrushabha. Incidentally, Vrushabha is also said to be the first Vardhamana of the Jains and they worship him. Now, it is intriguing what is the significance of nandi, rather, vrushabha!

   Nandi is symbol of strength, stability, potency, seed of creation. There is more to understand here about nandi from the Vedic texts. The first to emanate from the Sun is the sunrays. The sunrays traveled in all directions. the sunrays had the inherent qualities of light, heat, creative power and, this energy penetrated the entire realm of their influence. This is called the male and the female components- 'yam' and 'yim' ('ying' and 'yang').Incidentally, 'yam' is the seed-letter (bijakshara) of Fire Principle (agni tattva) and includes Time (kala- 'ya' and 'ma'). The seed letter 'yim' is its creative power (kriya shakti). The companions started the dialogue and 'ying' asked yang to unite with her. Yang refused saying that they are the siblings and cannot unite. But Ying was in no mood to hear this and turned herself into a cow and Yang to a bull. The cow invited the bull and went into the hiding and came out with the bull and a calf! In reality, there is neither a cow, bull or a calf.  This suffices for the history of creation! It is significant that the bull and the cow are significant in creation. Cow ('gou') stands for Light, the galaxy of Stars ksheer patha, or akash ganga (gou loka), It also stands for Knowledge (jnyan). The Bull is the seedof creation, creative power!

Naga Panchami

   Both the days on 24 Friday and Saturday, the 25th' July 2020 are celebrated as 'Nagara Chouti' and 'Nagara Panchami', respectively. These days are devoted to the worship of serpents and celebrated all over India, It is significant that the serpents are so important in Hindu religion, for the Shaivites as well as the Vaishnavites! It is depicted that Lord Shiva wears a serpent around His neck while Vishnu rests on the serpent in the Ocean (sudha sindhu)! Beautiful songs are there singing in praise of the serpent and mantra to propitiate the Snake God. There is a separate realm of the serpents called the 'nag lok'! In fact, there are poisonous snakes and people are so much afraid of these that the 'serpent and the rope' example is given to explain the 'reality and myth' of the universe. The myth is that the rope appears like a rope! People are afraid of even a rope in the dark since the fear of the snake is already imprinted in the minds! The fear is gone the moment light falls on the rope! Here, light is 'knowledge' of the reality of the world. The 'serpent and the rope (sarpa - rajju) example is given to explain Acharya Shankara's doctrine of 'jagat mythya',  illusory nature of the world, the 'mythyavada,'.  Rope is the object of fear due to ignorance! So also, the world appears real due to our ignorance! There is no snake here, indeed, and it is all in the mind! The most beautiful aspect of this serpent is the 'poison'! The very poison that kills a person also saves the life of people! Vaccines are manufactured with the poison of the serpents to ward of many diseases!

   What exactly is the 'reality and myth' about the serpents? The serpent is symbol of pure consciousness. A person becomes aware the moment the name of the serpent is heard! May be, it is due to the inborn fear or due to the impending danger, Even a snake appearing in dream has significance. It brings luck. It is also the sign of underlying ambitions, aspirations. Thus, snake occupies the central stage in mythology, The reality is that serpents are agile, penetrating, and powerful! It stands a symbol of potency. There are both poisonous and non-poisonous varieties of snakes. People in many countries, particularly in SE Asia, relish snakes.

   Snakes have thus become objects of worship and even an item of food. Snake-skins are a valuable product in market! May be, there are more secrets about the worship of serpents hidden in the mythology! 
    As regards the festivities, the auspicious day of nagara chouti and nagara panchami are days of feast! Since the serpent is a cold-blooded animal, any fried substance is forbidden. Only steam -cooked food are permitted.. Idol of Nag is worshiped offering milk, some jowar-flakes and a red flower. Snake worship is specially meant for invoking good health.
   Now, there is a strange relation between the anthill where the snakes live, the fig tree (alada mara in Kannada) and the newly-wed ladies and ladies who to have children worshiping there, tie a thread around the tree! There are special pilgrimage centers like Vidurashvattha, Kukke or Ghati Subrahmanya, etc. for this purpose, too! 

Philosophical Doctrines

    Modern education has given more stress on science and technology and this has resulted in neglect of the field of Languages, Arts, Philosophy, Logic and other subjects that come under  humanities. Now, the interest is more market oriented subjects such as Business Management, Human Resources for Administration, Computer Science and Technology. As a result, the worst affected field of study  if that of Philosophy, Religion, Ethics and Moral Science. Religious Studies are also restricted. There is no enthusiasm in studying different cultures, history and religions these days. Only religious institutions undertake such studies in a limited way depending on the resources available. Hence, there are fewer Samskruta pathashalas, schools of Buddhist and Jain Studies. This is only a general observation.

    Philosophical doctrines such as advaita, dvaita, vishishtadvaita, bheda bheda and bhedabheda, vaishnava and shaiva, shakta and tantra shastra are very important points under discussion here. We have, for instance, Gokarna, Sringeri and Udupi where the three important sects viz, Shiva. Sharadamba, and Sri Krishna are the Deities worshiped, respectively. These Centres are all of early days of contemporary history and culture. Side by side, there also exists Shravanabelagola, a Jain Centre with a monolith stature of Mahavira, the 24th Tirthankara. These cultures coexisted near Sirsi, Soda. Thus, it is important to know how several cultures, religious sects, coexisted in Karnataka, South India. There is need for a closer study of these and the universities have failed to evince serious interest in these so far! Archaeological excavations and study of available scriptures in published and unpublished sources such as palm leaves have to be taken up. Many temples that had valuable books have been submerged and we have lost the books on various subjects. 

   The stalwarts of religious sects today show lack of proper understanding. It seems they practice rituals, as if, without proper understanding the underlying principles. Mantra are chanted without proper attention to their phonetic perfection, proper understanding of their meaning, and purpose for which they are chanted. Devotion is lacking. In fact, there are either mantra of adoration or propitiation and prayer for grants! Where is the need for adoration of an unknown? Efforts should be to know who He is whom we adore, 'sakshatkara'. Even if one wish is fulfilled there is no need to pray again and again? This has led the youngsters away from all these religious cults. Moreover, easy movement and closer contacts with the west and inter-regional marriages have complicated the matter further. Thus, both religion and philosophy have been relegated. Under these circumstances, it seems futile to discuss the philosophical doctrines or teachings. Plato and Aristotle have become more or less irrelevanttoday.

   But, it is now more urgent and important to study all the six branches of Indian philosophy, darshan shastra viz, sankhya, yoga, nyaya, vaisheshika, purva mimamsa and uttara mimamsa (Vedanta), than ever! Every Indian, irrespective of religious affinity, should study these and understand carefully the doctrines enshrined in them. The Bhagavad-Gita is the most relevant guide and handbook today. 

Human Life is Precious

   It is said that Sant Ramdas used to shout from his roof top and warn people 'not to waste the precious human life'! But, no one paid attention, and some thought this old man has gone mad! However, many saints have repeatedly warned us not to waste the precious human life. The Bhagavad-Gita is all about this! The human form taken by the jiva is, indeed, a rare gift of God. It has a definite purpose and this gift should not go in vain’. However, people do not understand such statements. Not all people are happy and successful here. It is still a wonder why some people seem to enjoy life while most of the people suffer from hunger, poverty and misery. There is no well laid path to success and happiness. People stick on to some principle and eke out a living, hoping that one day it would be all joyful. That day will never come. The whole life turns out to be an endless struggle for existence. Nothing gives us everlasting joy, peace, or happiness. Disgusted with this, some people become depressed and commit suicide; and, to end life in frustration and depression is as sinful as living in ignorance.

    There comes in the life of every jiva a time when it is shaken out of its slumber, the land under its feet sinks and it is left shattered to pieces, or made to stand stark naked in the middle of the street, or completely wrecked like what has just happened in the worst floods of Jammu and Kashmir recently. This is the turning point when it, the jiva, turns to the supreme Lord almighty for help and begs for redemption, mukti, or moksha. Many people commit suicide on the face of disappointments, loss, trouble and turmoil, incurable diseases and suffering pain, or seek the guidance of a teacher. Even the rich and powerful, prosperous people are free from depression! This is the time when the jiva seeks liberation from the shackles of repeated births and deaths. May be, nobody thinks of God unless he is put in the crucible of fire of life.

   Some people admit that they have made a mess of their life. This means they know they have committed mistakes, knowingly or unknowingly. Whatever the reason, there is always some problem and the solution have to be found out. These problems are of one’s own making and solution lies within his domain. The solution cannot lie outside. However, some people think that these human problems have persisted since the days of Adam and Eve. Every jiva is linked to every other and its environs. The very Adam with Eve (of two extreme principles of Male and Female- the Fire and Water principles, (Agni and Jal tattvas) in the Garden of Eden by itself a problem without solution! We forget the fact that God had forewarned Adam not to ask for a company; he cautioned Adam even before granting his wish and asked him to rethink about his request for company (of Eve). But, alas, Adam insisted in having one, whatever the consequences. In fact, Adam went back to the Lord and returned the gift (Eve) twice, only to beg and get her back again. The result is here to see!

    Some great thinkers quote scriptures and speak of lofty principles such as dharma, moksha, etc. They say, life is worth living only when a certain path of dharma is followed and certain rules and regulations are strictly followed. They suggest certain path of salvation and advise us to follow rituals. But, there are so many paths here that no one knows for sure which one is the right one, or the best. It is only the daring, who are willing to take risk, ready to tread the unknown, break the tradition and willing to take a new path, face adverse conditions and serious consequences or even failure, take a new untrodden path and leave a trail that are sure to be amply rewarded at the end with rare gifts such as peace, unbounded joyfulness (mahat-anand), supreme bliss, Liberation (mukti) from further embodiment, and immortality. ‘Free will’ is given to all so that they can choose path suitable to them. There are as many paths as there are seekers.

   Let’s remember the fact that the jiva that takes an elemental body may appear in any form anywhere on this earth. Further, the jiva taking repeated births may appear in its next life in any form, anywhere without any restriction, whatsoever. It may continue to work to fulfil its desires in the subsequent births, too. Hence, Varaha Mihira may be reborn as Galileo, who in turn, may be reborn as Tyco Brahe, Johannes Kepler, and Newton, or Stephen Hawking or a cat or a dog. Nothing prevents the jiva from taking repeated births with new names and forms. Bhaskara may be reborn as Columbus, Magellan, or Vasco da Gama, provided his desire is to physically go round the earth and see for himself the nature of this world which he could not do in the previous birth! Ultimately, neither there is birth nor death, but transformations of matter and spirit! 

   What prevents anybody from taking birth anywhere is a matter of its (jiva’s) desire and attachments, vasanas, only, and nothing else. The Jiva may move freely since it has no bodily restrictions. Hence, all our understandings are based on sheer ignorance of the reality of existence.

   Thus, there is need for rethinking on all these divisions and distinctions of lands, peoples, their languages, cultures, and traditions. The reality is that nothing is real here. Everything is just the nature of the Mind to divide and disintegrate, dissect and differentiate. This is not the true nature of the jiva. The jiva is in the grip of the fickle mind and its ego rules it. If the buddhi takes over and rules the mind with the help of prajnya, the jiva will be in a position to enjoy its duration of earthly stay and make way for a return journey at the earliest. But, how to get back is the problem. The soul that was pristine pure with atomic weight of less than that of Hydrogen got embodied and is now so embedded in the mire of earthly existence that it has become too gross and heavy to rise above the earth’s surface, let alone exit the earth’s dense atmosphere. The forces that bind the soul to the jiva are very subtle like desire, attachment, anger, ego, and instincts, etc. If it has to gain escape velocity it should become so pure and pristine as it was before; its arrival here as energy, spirit, an electrical spark, a photon, is now gross matter. Atman or soul is just not only energy, but the knower of energy, the source of consciousness, and bliss. It is sat, chit and ananda. It is power and has creative energy, knowledge, technology, information, and ability to transform one into another in multitudes of varieties and functions.

The embodied soul, once assuming an elemental body is destined to stay here. This is the understanding of Sri Madhvacharya that prompted him to state that “there is no salvation to the earth-bound jiva” and it can never utter the word ‘aham brahmasmi’. May be, it is true to some extent. here is salvation to the one who is sensuous and addicted to the worldly joys and attainments?  But, there is nothing wrong in the mahat vakya, the ultimate principle. Whether a student passes the examination with a 100% score or not, the goal is already set. It is left to the jiva to attain to the state of perfection. Sri Madhvacharya probably had in his mind only the fishermen of Udupi and Malpe. But, did he not visit Sringeri nearby and take the darshan of the Divine Mother Shree Sharadamba seated on Shree Chakra, or even Sudarshana, for that matter. The Divine Mother Sharadamba at Sringeri near Udupi blessed a number of devotees with profound knowledge and salvation, liberation, but the Vaishnavaites turn a blind eye and deaf year to all these?

    Thus, there is no end to ignorance of the jiva. Those who stick to a particular philosophy, siddhanta, will get stuck at that level and will not move to higher levels of consciousness during their life.

'Paths of Salvation'

   There are many ways of attaining to the ultimate, param padam. Spiritual  seekers have been exploring easy and simple ways and means of liberation, mukti and moksha and thereby created separate schools of spiritual studies. Two of the earliest schools are cited in the agama shastra are the schools of the 'tantrik' and the 'mantrik' or the Vedic. Here the fundamental instruments of creation and liberation are through the practice of Shakti cults as enunciated in Srividhya, Srichakra, and Sharada-Chatushtiya,Durga saptashati, soundarya lahari, and other texts. The practice of Shree Chakra dhyana, inner sacrifice (antar-yajnya), Transcendental Meditation (atindriya dhyana) are encouraged here. Yogic practices are not of much importance to those who profess Bhakti. Bhakti cult is altogether different. The worship of idols of Mula Rama or Anjaneya is different from the practice of Chakra dhyana and Srividya upasana. Actually, Bhakti and Jnyana are anyonya and go together.

   This Bhakti had two off-springs by name viveka and vairagya. When Jnyan deserted Bhakti due to its ego and intolerable behavior adhering to ritualism and sensuousness, the kids- Viveka and Vairagya also left home. This is the sad predicament of the jiva, too. Now, just holding on to Bhakti the jiva is in search of viveka and vairagya. There is no mukti or moksha to the perturbed jiva without jnyan (knowledge of the Self), viveka (wisdom) and vairagya (renunciation). However, there is an argument that mere bhakti will redeem the jiva, that seems to be a remote possibility since karmakleshas have to be burnt by the fire of Atmajnyan.

    “Jnyan is supreme”. Jnyan is ‘chit-shakti, shuddha vidya or pure consciousness. Hence, there is nothing superior to Knowledge- “nahin jnyanena sadrusham” is the fundamental doctrine enunciated by Lord Shree Krishna in the Gitopadesha. Viveka and bhakti follows jnyan, and hence, is symbolically son and daughter. Bhakti and jnyan are important steps to moksha. The Bhagavad-Gita advocates samyak-prajnya, ‘unity-consciousness’, and showers the ‘amrut’ of ‘unity consciousness’, ‘the showering of elixir of oneness’- advaitamruta varshini! However, the jiva suffers from avidya, ignorance of its true nature, a cover of nascence, and thus, dwells in dualities, complexities, duplicities and multiplicities. There is no end to ignorance of the jiva. Those who stick to a particular philosophy, siddhanta, will get stuck at that level and will not move up the ladder to higher levels of consciousness during their life time. Hence, Bhagavan Shree Krishna’s advice to Arjuna is: traigunya viahayaaveda nistraigunyorbhavaarjunaa | ‘Transcend all knowledge of attributes, qualities, limitations, acquired qualities- gunas, and surrender to ME. He asvocates total surrender to the Higher Self (paramatman) He says, sarva dharman parityajya maamekam sharanam vraja |

  “Worship Me only, adore Me, I shall take care of you, give you what you want and protect what you have”. Let there be no doubt about it”.

     The soul or Atman, a stellar particle that was pristine pure with atomic weight of less than that of an ion of Hydrogen got embodied, embedded, enmeshed and it is now so intricately associated with the elements- mire of earthly existence, that it has become too gross, heavy to rise above the earth’s surface, let alone exit the earth’s dense atmosphere after leaving the gross body in death. Unless the soul attains its liberty from embedded subtler forces and overcomes the gravity, it cannot exit! The forces that bind the soul to the jiva are many and varied like like desire, attachment, anger, ego, envy, jealous, possessive instincts, etc. If the soul is to gain escape velocity to leave the earth it should become so pure and pristine as it was before; its arrival here as energy, spirit, an electrical spark, a photon, is now gross matter. Atman or soul is just not only energy, but the knower of energy, the source of consciousness, and bliss. It is sat, chit and ananda. It is power and has creative energy, knowledge, technology, information, and ability to transform one into another in multitudes of varieties and functions.

      There are a number of scriptures that give us some rough idea about the origin of the universe, its true nature, and the fate of this world at the end, delusion or mahapralaya. The nature of our existence on this earth or terrestrial base and the way the human life has developed over the ages on this planet is quite an interesting study. The Bhagavad-Gita, too, gives us some details as revealed by Bhagavan Shree Krishna and the same has been repeated by many commentators. As stated by some saints and sages, “this universe is not real; it is a transient one and all that appear here are under the grip of 'maya', meaning, time, space, and causality and thereby subject to decay and death. However, the human form evolved over time is a rare gift of God and it has a definite purpose”. But, people do not understand such statements. Not all people are happy and successful here. It is still a wonder why some people seem to enjoy life while most of the people suffer from hunger, poverty, and misery. There is no well laid path to success and happiness. But, still people stick on to some principle and eke out a living, hoping that one day it would be all joyful. But, that day will never come! The whole life turns out to be an endless struggle for existence. Nothing gives us everlasting joy, peace, or happiness. Disgusted with this, some people become depressed and commit suicide; and, to end life in frustration and depression is as sinful as living in ignorance.

 It has been repeatedly said by some saints that ‘this human form is a rare gift of God and it has a definite purpose’. However, people do not understand such statements. Not all people are happy and successful here. It is still a wonder why some people seem to enjoy life while most of the people suffer from hunger, poverty and misery. There is no well laid path to success and happiness. But, still people stick on to some principle and eke out a living, hoping that one day it would be all joyful. But, that day will never come. The whole life turns out to be an endless struggle for existence. Nothing gives us everlasting joy, peace, or happiness. Disgusted with this, some people become depressed and commit suicide; and, to end life in frustration and depression is as sinful as living in ignorance.

    There comes in the life of every jiva a time when it is shaken out of its slumber, the land under its feet sinks and it is left shattered to pieces, or made to stand stark naked in the middle of the street, or completely wrecked like what has just happened in the worst floods of Jammu and Kashmir recently. This is the turning point when it, the jiva, turns to the supreme Lord almighty for help and begs for redemption, mukti, or moksha. Many people commit suicide on the face of disappointments, loss, trouble and turmoil, incurable diseases and suffering pain, or seek the guidance of a teacher. Even the rich and powerful, prosperous people are free from depression! This is the time when the jiva seeks liberation from the shackles of repeated births and deaths. May be nobody thinks ofGod unless he is put in the crucible of fire of life.

Manifestations of the Un-manifest

   What we see today is the many a manifest forms (prakata roopa) of the One  supreme Un-manifest (aprakatita) . The gorss material phenomenal objective world that of solid, liquid, and the gaseous are the manifest forms of the subtler and subtler un-manifest aspects that ultimately lead us to almost 'nothingness'! All these are vibrations accompanied by sounds and akshara!  
    The Vedic doctrine here is Eko'ham, bahusyam | Meaning, "I am alone, I shall be many". There is no limitation to the powers of the supreme Lord. This Vedic doctrine emphatically states, that the jiva that takes an elemental body may appear in any form anywhere!. Further, the jiva taking repeated births may appear in its next life in any form, anywhere without any restriction, whatsoever. It may continue to work to fulfil its desires in the subsequent births, too. Hence, Varaha Mihira may be reborn as Galileo, who in turn, may be reborn as Tyco Brahe, Johannes Kepler, or Isaac Newton, or Stephen Hawking or, just an ant, elephant or cat or a dog. After all, a jiva is a jiva, and an atma and prana the same in one in all! Nothing prevents the jiva from taking repeated births with new names and forms. Bhaskara may be reborn as Columbus, Magellan, or Vasco da Gama, provided his desire is to physically go round the earth and see for himself the nature of this world which he could not do in the previous birth! What prevents anybody from taking birth anywhere is a matter of its (jiva’s) desire and attachments, vasanas, only, and nothing else. The Jiva may move freely since it has no bodily restrictions. Hence, all our understandings are based on sheer ignorance of the reality of existence. Ultimately, neither there is birth nor death, but transformations of matter and spirit! 

   It is also stated in the scriptures that, Lord only takes a form and goes round to see the creation he has made and returns! It is like a person taking taxi to airport, leaving it to take off in his scheduled flight. The Atman arrives here from its abode in heavens via sun rays, clouds and rain, and food (annam), takes a form of jiva, goes round, and, when time comes it (the jivatman) returns!

   Thus, there is need for rethinking on all these divisions and distinctions of lands, peoples, their languages, cultures, and traditions. The reality is that nothing is real here. Everything is just the nature of the Mind to divide and disintegrate, dissect and differentiate. This is not the true nature of the jiva. The jiva is in the grip of the fickle mind and its ego rules it. If the buddhi takes over and rules the mind with the help of consciousness, prajnya, the jiva will be in a position to enjoy its duration of earthly stay and make way for a return journey at the earliest. But, how to get back is the problem.

   The embodied soul, once assuming an elemental body is destined to stay here. This is the understanding of Sri Madhvacharya that prompted him to state that “there is no salvation to the earth-bound jiva” and it can never utter the word ‘aham brahmasmi’. But, there is nothing wrong in the mahat vakya, the ultimate principle. Whether a student passes the examination with a 100% score or not, the goal is already set. It is left to the jiva to attain to the state of perfection. 

Origin of the Universe- The Vedic Doctrine

      The question of 'origin of the universe' is the most contentious subject matter since times immemorial. This has given rise to differences of opinion and created religious groups. Even the great sages discussed on this matter and many of them gave up! However, the supreme Lord Himself clarified this and we have the scriptures elaborately dealing with this. The 'nasadiya sukta' of the Rk Veda has dealt with this and says, "There was 'nothing' that we could say either 'It is', or "It is not'! In that state of nothingness there existed some 'thing'! Hence, that something which existed as if there is nothing was imperceptible, invisible, unmanifest. This unmanifest aspect that contained everything that later manifested as the 'universe' is called the 'brahmn'. The potential, inherent, unseen subtle only became gross visibloe universe! 

  “The Seer(s), our forefather(s), once offered all these worlds in oblation, assuming a priestly role, and sought to gain riches by the power of prayer of Rk Veda; He himself (they themselves) entered later creations as manu(s), while shrouding in mystery the first creative moment.”

  “What was the primeval matter, what the substance? How could it be discerned, how was it made? From which the Designer of all things, beholding all, fashioned the Earth and shaped the glory of the Heavens?” “A myriad eyes are his, a myriad faces, a myriad arms and feet, turning each way! When he, sole God, creates the Earth and Heavens, he welds them together with whirring of arms and wings.”

   “What was the timber and what the tree from which the Heavens and also the Earth were chiseled forth? Ponder over it, O wise Men! Question these in your hearts. On what did he rely when he formed these worlds?” “The haunts where you dwell, O Designer ever true to your laws, on high, in the depths, and in every region between, disclose to your friends at the hour of oblation. Willingly offer your body in sacrifice, thus enhancing its vigor.” [Rk Veda X, 81, 1- 5].

        Whatever there is- the whole universe, vibrates because it has gone forth from Brahman, which exists as its Ground. That Brahman is a great terror, like a poised thunderbolt. Those who know It become immortal. From terror of Brahman, fire burns; from terror of It, the sun shines; from terror of It, Indra and Vayu and Death, the fifth, run. If a man is able to realise Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds. As in a mirror, so in the buddhi; as in a dream, so in the World of the Fathers; as in water, so Brahman is seen in the World of the Gandharvas; as in light and shade, so in the World of Brahma. [Yajur Veda, Katha Upa., Part Two, Ch. III, 1- 5]

   “He, the One and Undifferentiated, who by the manifold application of His powers produces, in the beginning, different objects for a hidden purpose and, in the end, withdraws the universe into Himself, is indeed the self-luminous- May He endow us with clear intellect! That Supreme Self is Agni (Fire); It is Aditya (Sun); It is Vayu (Wind); It is Chandrama (Moon). That Self is the luminous stars; It is Hiranyagarbha; It is water; It is Virat.”

 “Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man totters along on a staff; it is Thou alone who, when born, assumes diverse forms. Thou art the dark-blue bee; Thou art the green parrot with red eyes; Thou art the thunder-cloud, the seasons and the seas. Thou art the beginning-less and all-pervading. From Thee all the worlds are born.”  [Yajurveda, Sveta. Upa. Part I, Chapter IV, 1-4]

  “I know this un-decaying, primeval One, the Self of all things, which exists everywhere, being all-pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of ‘It’ as eternal.” [Yajurveda, Sveta. Upa., Part I, Chapter III, 21].

The wise man, having realized Atman as dwelling within impermanent bodies but Itself bodiless, vast and all-pervading, does not grieve. This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realized only through the Knowledge of Reality. Who, then, knows where He is, He to whom, Brahmins and Kshatriyas are mere food, and death itself a condiment? [Yajurveda, Katha Upanishad, Part One, Chapter II, 22-25].

   Two there are who dwell within the body, in the intellect, the supreme akasha of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice. [Yajur Veda, Katha Upa., Part One, Ch. III, 1]

The Advent of the Soul

EVOLUTION OF THE JIVA AND THE SAD PREDICAMENT OF THE EMBODIED JIVATMAN

    “Thou art woman, Thou art man; Thou art youth and maiden, too. Thou as an old man totters along on a staff; it is Thou alone who, when born, assumes diverse forms. Thou art the dark-blue bee; Thou art the green parrot with red eyes; Thou art the thunder-cloud, the seasons and the seas. Thou art the beginning-less and all-pervading. From Thee all the worlds are born.” [Yajurveda, Shvetashvatara Upanishad, Part I, Chapter IV, 1-4]

    “He, the One and Undifferentiated, who by the manifold application of His powers produces, in the beginning, different objects for a hidden purpose and, in the end, withdraws the universe into Himself, is indeed the self-luminous- May He endow us with clear intellect! That Supreme Self is Agni (Fire); It is Aditya (Sun); It is Vayu (Wind); It is Chandrama (Moon). That Self is the luminous stars; It is Hiranyagarbha; It is water; It is Virat.” 

  “I know this un-decaying, primeval One, the Self of all things, which exists everywhere, being all-pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of ‘It’ as eternal.” [Yajurveda, Shvetashvatara Upanishad, Part I, Chapter III, 21].

 “The Self is identified with desire alone. What it desires, it resolves; what it resolves, it works out; what it works out, it attains.”

  “He who desires is reborn. But the man who does not desire is not reborn. Of him who is without desires, who is free from desires, the objects of whose desires have been attained, and to whom all objects are but the self- the prana does not depart. Being but brahman, he is merged in brahman.”

  “He who knows the Self is liberated. The knowledge of the Self liberates a man from desire, fear, and death”.

     According to the Upanishads, “Liberation is not the result of the Knowledge of the Atman; it is that knowledge. It is not affected by the Knowledge of Atman; but this Knowledge is itself Liberation in its fullness. Desire is death. Desirelessness is Liberation. He, te jivatman, who has realized himself as brahman, the Infinite and All-pervading, and he who sees the whole universe in himself and himself in the universe, cannot desire anything.” “What can he crave who has attained the fulfilment of all desires?”

  As long one is living, nobody would understand the ‘hereafter’; one may even return from death but would not remember what happened in the mean time! There are many accounts of people who have had ‘near-death experience’ (NDE), and some who had ‘out of this world’ experience. Gautama Buddha is said to have taken almost 35 diverse forms before he finally attained nirvana, the Buddha state (Jataka Tales) and clearly remembered several of them!

     It is stated im the Upanishads that the 'soul', Atman, is set on an adventure and that which reached the Planet Earth in the solar system has taken embodied states in different forms! It is the nature of the Atman to take any form and perform functions according to its desire! This Atman is nothing but the manifest aspects of paramatman, the supreme soul. What this supreme soul is evident from the Energy aspect that manifests as nebulae, stars, and the like! It is evident that the sunrays are the storehouse of all knowledge, intellect, technological skill that can create, sustain, destroy or manipulate what is created! The same solar flares cooled and condensed into planets like the earth that contain elements, compounds, minerals, soil, food and life forms! The soul, the Atman is the core of these substances. The sunrays contain everything that one can imagine! It is the source of all that exist. It moves and there appear time and space! The effect lies within the cause! Thus the soul is set on its journey. One of the aspects, rather the manifest forms is that of humans who can think, imagine, create and destroy what is created! This is the mystery of man!

    Thus, one way of looking at this mystery of man is to trace his origin to the distant stars. This is indicated in the Birth Charts (janmapatrika/Jataka). this indicates how a stellar particle, a photon, embodied itself in the earthly existence. This is clearly stated in the Rk Veda. The ‘Purusha’, is the one who dwells in all as the Self, Atman, It is a spark of fire, angiras; The term ‘amrutasya putrah’(immortal souls) is used here to indicate the true nature of the soul. The soul is embodied in the earthen shell (like the Ganapati made of clay by Gouri) and the jivatman goes round and round in a never-ending cycle of births and deaths. Almost all the jiva are bound to exit some time or the other. However, to realize the true nature of existence in the mean time, in the Vedic context, is the most important one. One need not wait for the dooms day for emancipation and the jiva can surely attain individually liberation, instantly (sadyomukti). This is possible with the ‘attainment’ of the ‘Knowledge of the Self’, Atmajnyan. In fact, this realization of the Self(Atma sakshatkara) is the most important objective of human beings on this planet. This is the objective of this study.  This compendium of selected Upanishad doctrine will help us in this task of attaining to ‘enlightenment’.