Some Vedic Verses for Contemplation

 Yajnavalkya called on Janaka, Emperor of Videha. He said to himself: I will not say anything. But once upon a time Janaka, Emperor of Videha and Yajnavalkya had had a talk about the Agnihotra sacrifice and Yajnavalkya had offered him a boon. Janaka had chosen the right to ask him any questions he wished and Yajnavalkya had granted him the boon. So it was the Emperor who first questioned him.

Yajnavalkya, what serves as light for a man? The light of the sun, O Emperor, said Yajnavalkya, for with the sun as light he sits, goes out, works and returns. Just so, Yajnavalkya. When the sun has set, Yajnavalkya, what serves as light for a man? The moon serves as his light, for with the moon as light he sits, goes out, works and returns. Just so, Yajnavalkya. When the sun has set and the moon has set, Yajnavalkya, what serves as light for a man? Fire serves as his light, for with fire as light he sits, goes out, works and returns. Just so, Yajnavalkya. [Yajur Veda, Brihadaranyaka Upanishad IV, III- Investigation of the Three States, 1-4].

When the sun has set, Yajnavalkya and the moon has set and the fire has gone out, what serves as light for a man? Speech (sound) serves as his light, for with speech as light he sits, goes out, works and returns. Therefore, Your Majesty, when one cannot see even one's own hand, yet when a sound is uttered, one can go there. Just so, Yajnavalkya. [Yajur Veda, Brih. Upa., IV, III-Investigation of the Three States, 5]

Which is the self? This purusha which is identified with the intellect (vijnanamaya) and is in the midst of the organs, the self-indulgent light within the heart (intellect). Assuming the likeness of the intellect, it answers between the two worlds; it thinks, as it were and moves, as it were being identified with dreams, it transcends this waking world, which represents the forms of death (ignorance and its effects). [Yajur Veda, Brihadaranyaka Upanishad IV, III-Investigation of the Three States, 7].

  “If we have injured space, the earth, or heaven, or if we have offended mother or father, from that may Agni, fire of the house, absolve us and guide us safely to the world of goodness. As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu.” [Sama Veda, Chan. Upa., VI, XVI - Liberation for the Knower of Brahman, 1, 3]

 “Om. Narada approached Sanatkumara as a pupil and said: Venerable Sir, please teach me. Sanatkumara said to him: Please tell me what you already know. Then I shall tell you what is beyond. Narada said: Venerable Sir, I know the Rig-Veda, the Yajurveda, the Sama-Veda, the Atharvaveda as the fourth Veda, the epics (Puranas) and ancient lore (Itihasa) as the fifth, the Veda of the Vedas (i.e. grammar), the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya (i.e. the science of pronunciation, ceremonials, prosody, etc.), the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. All this I know, venerable Sir.” [Sama Veda, Chan. Upa. VII, I - Dialogue between Narada and Sanatkumara, 1-2]

 “Whatever sin is found in me, whatever evil I have done, if I have lied or falsely sworn, Waters, remove this stain from me!”

 “Yours, O King, are solaces a hundred, a thousand! Great and far-reaching be also your favors! Drive far away from us baneful Destruction. Remove from us whatever sin we have committed.” (Rk Veda I, 24, 9]

   Within him is fire, within him is drink, within him both earth and heaven. He is the Sun which views the whole world, he is indeed Light itself-- the long-haired ascetic. [Rk Veda X, 136, 1]

Janaka, Emperor of Videha, rose from his lounge, humbly approached Yajnavalkya and said: Salutation to you, O Yajnavalkya. Please instruct me. Yajnavalkya said: Your Majesty, as one who wishes to go a long distance would procure a chariot or a ship, even so you have fully equipped your mind with so many secret names of Brahman. You are also honored and wealthy; you have studied the Vedas and heard the Upanishads. But do you know where you will go when you are released from this body? Venerable Sir, I do not know where I shall go. [Y0ajurveda, Brih. Upa. IV, II-Concerning ‘The Self’, 1].

   “But if the life (i. e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers. In exactly the same manner, my dear, said he, know this: This body dies, bereft of the living self; but the ‘living self’ (jivatman) dies not. Now, that which is the subtle essence-in it all that exists has its self. That is the True.    That is the Self. That thou art, Shvetaketu.

  Please, venerable Sir, give me further instruction, said the son. So be it, my dear, the father replied.” [Sama Veda, Chan. Upa. VI, XI - The Indestructibility of the Jiva, 3].

 “Bring me a fruit of that Nyagrodha (banyan) tree.

  Here it is' venerable Sir.

  Break it. It is broken, venerable Sir.

  What do you see there?

  These seeds, exceedingly small, Break one of these, my son.

   It is broken, venerable Sir. What do you see there?

   Nothing at all, venerable Sir.”

   The father said: “That subtle essence, my dear, which you do not perceive there-from, that very essence, this great Nyagrodha arises. Believe me, my dear.” [Sama Veda, Chan. Upa., VI, XII - The Birth of the Gross from the Subtle, 2].

  Uddalaka the son of Aruna said to his son Svetaketu: Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam). Just as a bird tied by a string to the hand of the bird-catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being).[Sama Veda, Chandogya Upanishad VI, VIII - Concerning Sleep, Hunger, Thirst, and Death, 1 -2]

  He understood what his father said, yea, he understood it. [Sama Veda, Chan. Upa. VI, VII - How the Mind consists of Food, 5-6].

   Then his father said to him: Just as, my dear, of a great lighted fire a single coal the size of a firefly, if left, may be made to blaze up again by adding grass to it and will thus burn much more, Even so, my dear; of your sixteen parts only one part was left and that, when strengthened by food, blazed up. With it you now remember the Vedas. Therefore, my dear, the mind consists of food, the prana consists of water and speech consists of fire. After that, the subtlest part of the fire that is eaten rises and becomes speech. [Sama Veda, Chandogya Upanishad VI, VI - The Physical Nature of the Mind, the Prana and Speech, 4]

   Your stalk is as strong as a bull. Naught will harm you! You are ever full of juice, ever replete, fair in glory, like the daughters of the rich in whose sacrifice, O Stones, you take delight. Smashing but never shattered, these Stones are tireless; they know neither death nor cessation. Exempt from sickness, old age, and suffering, sleek-looking, free from thirst or craving. Your fathers stand firm from age to age. Enamored of repose, they stir not from their seat. Untouched by age, of golden Soma never bereft, they have forced heaven and earth to pay heed to their sound. Thus speak the Stones at their release, when their journey is over, as they clatter, like men drinking wine. Like farmers sowing the seed, they decrease not, but rather increase by their gulping this Soma. [Rk Veda X, 94, 13]

Set up to the East of the sacred Fire, you accept our prayer, intense and unflagging. Hold yourself high to bring us prosperity. Drive far away dearth of inspiration. Girdled and adorned, he displays youthful beauty, yet is fairer by far when brought to new birth. With minds contemplative and Godward directed, our sages of lofty intelligence rear him. [Rk Veda III, 8, 1- 4].