Vedic Principles

  The following passages from the Yajurveda give us some idea about the nature of problems discussed in the various Upanishads attached to that. Every passage needs a careful study since a lot of secrets are involved in these mantra. After a deep contemplation on these, one may get some insight into the nature of the world we exist in and what we experience superficially!  

Than whom there is naught else higher, than whom there is naught smaller, naught greater, the One stands like a tree established in heaven. By Him, the Person, is this whole universe filled. [Krishna Yajurveda, Shveatashvatara Upanishad 3.9. upr, 727]

All the sacred books, all holy sacrifice and ritual and prayers, all the words of the Vedas, and the whole past and present and future, come from the Spirit. With maya, His power of wonder, He made all things, and by maya the human soul is bound. Know, therefore, that nature is maya, but that God is the ruler of maya, and that all beings in our universe are parts of His infinite splendor. [Krishna Yajurveda, Shvet. Upa., 4.9-10. upm, 92].

    That deity, after taking away the death-the evil-of the gods, carried them beyond death. First of all, it carried the organ of speech, which is the foremost organ. When the organ of speech was freed from death it became fire. That fire, having transcended death, shines beyond its reach. Then it carried the organ of smell. When it was freed from death it became air (Vayu). That air, having transcended death, blows beyond its reach. Then it carried the organ of sight. When it was freed from death it became the sun (Surya). That sun, having transcended death, shines beyond its reach. Then it carried the organ of hearing. When it was freed from death, it became the quarters (Disha). Those quarters, having transcended death, remain beyond its reach. Then it carried the mind. When the mind was freed from death it became the moon (Chandra). That moon, having transcended death, shines beyond its reach. Thus, verily, that deity carries beyond death him who knows this. [Yajurveda, Brih. Upa., I, III-The Prana: Its Glories and Redeeming Power, 11-16].

 This water is the honey (effect) of all beings, and all beings are the honey (effect) of this water. Likewise, the bright, immortal being who is in this water and the bright, immortal being existing as the semen in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This fire is the honey (effect) of all beings, and all beings are the honey (effect) of this fire. Likewise, the bright, immortal being who is in this fire and the bright, immortal being identified with the organ of speech in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This air is the honey (effect) of all beings, and all beings are the honey (effect) of this air. Likewise, the bright, immortal being who is in this air and the bright, immortal being identified with the vital breath in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. [Yajurveda, Brih. Upa. II, V-The Interdependence of Created Objects, 2-4]

   The seer sees not death, nor sickness, nor any distress. The seer sees only the All, obtains the All entirely. For the sake of experiencing the true and the false, the great Self has a dual nature. Yea, the great Self has a dual nature. Yea, the great Self has a dual nature! [Krishna Yajurveda, Maitra Upa. 7.11.6 & 8. uph, 458].