छन्दोग्य  उपनिषद ( 3.12)

6. गायत्री रूप में व्यक्त परब्रह्म की यह महिमा है, परन्तु वह विराट पुरुष उससे भी बरा है। यह समस्त भूतों से विनिर्मित प्रत्यक्ष जगत उसका एक ही पाद है, उसके शेष तीन पाद अमृत स्वरुप प्रकाशमय आत्मा में अवस्थित हैं।

7-9. वह जो  विराट ब्रह्म है, वह पुरुष के बहिरंग आकाश रूप में है, वही पुरुष के अन्तरंग आकाश रूप में भी है। जो भी पुरुष के अन्तरंग आकाश रूप में है, वही पुरुष के अन्तःहृदय के अन्तरंग आकाश रूप में है। वह अन्तरंग आकाश सर्वदा पूर्ण और अपरिवर्तनीय है। जो साधक इस प्रकार उस ब्रह्म स्वरुप को जानता है वह सर्वदा पूर्ण और अपरिवर्तनीय संपदाएं प्राप्त करता है।

छान्दोग्य उपनिषद ( 3.12)

1. गायत्री ही यह सब भूत ( दृश्यमान ) है। जो कुछ भी जगत में प्रत्यक्ष दृश्यमान है वह गायत्री ही है। वाणी ही गायत्री है और वाणी ही सम्पूर्ण भूत है। गायत्री ही सब भूतों का गान करती है और उनकी रक्षा करती है।

2. जो यह गायत्री है वही सम्पूर्ण भूत है। यही पृथ्वी है, क्योंकि इसी में सम्पूर्ण भूत अवस्थित हैं। और इसका वे कभी उल्लंघन नहीं करते।

3. जो यह पृथ्वी है वह  प्राण रूप गायत्री ही है, जो पुरुष के शरीर में समाहित है। क्योंकि इसी में वह प्राण अवस्थित हैं। और इस शरीर का उल्लंघन नहीं करते।

4. जो भी पुरुष के शरीर में अवस्थित है , वही अन्तःह्रदय में अवस्थित है। क्योंकि इसी में वे प्राण प्रतिष्ठित हैं, और इस ह्रदय का वे उल्लंघन नहीं करते।

माण्डुक्य उपनिषद 

3. प्रथम चरण स्थूल वैश्वानर ( प्रकट विश्व का संचालक ) है। जो जागृत स्थान में रहने वाला , बहिष्प्रग्य ( बाहर बोध करने वाला ) तथा सात अंगों ( सप्त लोकों ) और उन्नीस मुखों ( दस इन्द्रियां, पांच प्राण, अंतःकरण चतुष्टय ) वाला तथा स्थूल का भोक्ता है।

4. स्वप्न के सदृश अव्यक्त विश्व जिसका अधिष्ठान ( आश्रय ) है, जिसके द्वारा अदृश्य लोकों का ज्ञान अन्तःचक्षु से होता है। जो सूक्ष्म विषयों ( वासना ) का भोक्ता है और ज्योतिर्मय है, वही तेजस ब्रह्म का द्वितीय चरण है।

5. जिस अवास्था में प्रसुप्त मनुष्य किसी भोग की कामना नहीं करता और न ही स्वप्न देखता है। ऐसी सुषुप्तावस्था में जो एकाग्र वृति वाला प्रकृष्ट ज्ञान स्वरुप है और आनंद रूप ही है। एवं जो एकमात्र आनंद का ही भोक्ता है जिसका मुख तेजोमय चैतन्य रूप है, वह प्राग्य ही ब्रह्म का तीसरा चरण है।

6. वह ब्रह्म ही सबका इश्वर है, वह सर्वग्य अन्तर्यामी और सम्पूर्ण जगत का कारण भूत है। वही सब भूतों की उत्पत्ति , स्थिति और विनाश का कारण है।

7. जो अन्तः अथवा बाह्य प्रज्ञा वाला नहीं है, जो प्रकृष्ट ज्ञान्पुन्ज नहीं है, न ज्ञानरूप है, न अज्ञान ही है। जो ज्ञानेन्द्रियगम्य नहीं है, जो कामेद्रियगम्य भी नहीं है, जो क्रिया रहित है, जो प्रतीकों से भिन्न है, जो चिंतन की सीमा से परे और कथन की सीमा से भी परे हैं। जो एकमात्र अनुभवगम्य है, जो सम्पूर्ण प्रपंचों का लय  स्थान है, जो शांत स्वरुप कल्याण स्वरुप और अद्वैत रूप है, वही ब्रह्म का चतुर्थ चरण है, वही आत्मा है, वही जानने योग्य है।

मांडूक्य उपनिषद 

1. ॐ यह अक्षर अविनाशी है। उसकी महिमा को प्रकट करने वाला यह विश्व - ब्रह्माण्ड है। भूत , भविष्य और वर्तमान तीनों कालों वाला यह संसार भी ॐ कार ही है। और तीनों कालों से अन्य जो भी तत्व है, वह भी ॐ कार ही है। 

2. यह सम्पूर्ण जगत ब्रह्मरूप ही है। वह और यह चार चरण वाला स्थूल या प्रत्यक्ष, सुक्ष्म, कारण, एवं अव्यक्त रूपों में प्रभावी है। 

बृहद अरण्यक ( 4.3)
आत्मा क्या है?
प्राणों में चित्वृतियों के बीच स्थित विज्ञानमय  पुरुष है, वही सामान रूप से दोनों लोकों ( इहलोक और परलोक ) में संचारित होता है। वह पुरुष ( आत्मा ) स्वप्न के रूप में इहलोक ( देह और इन्द्रियों का समुच्य ) का अतिक्रमण करता है और मृत्यु के रूपों का भी उल्लंघन करता है। 
-( जीवन इहलोक में आत्मा के द्वारा देखे गए स्वप्न की ही भांति है। जो सत्य नहीं है, पर आत्मा द्वारा महसूस किया जाता है। )

वह ( ब्रह्म ) पूर्ण है। यह ( जगत ) भी पूर्ण है। पूर्ण ब्रह्म से ही पूर्ण विश्व प्रादुर्भूत हुआ है। उस पूर्ण ब्रह्म से पूर्ण जगत निकल लेने पर पूर्ण ब्रह्म ही शेष रहता है। ॐ से संबोधित खं ( अनंत आकाश ) ब्रह्म है। आकाश सनातन है। जिस में वायु विचरण करता है वह आकाश ही खं है। यह ओमकार स्वरुप ब्रह्म ही वेद है। इस प्रकार ब्राह्मण जानते हैं। क्योंकि जो जान्ने योग्य है वह सब इस ओमकार रूप वेद से ही जाना जा सकता है।  ( बृहद अरण्यक 5.1.1 )

विष्णु पुराण : अंश -1: अध्याय -2

जो पर ( प्रकृति ) से भी पर , परमश्रेष्ठ , अंतरात्मा में स्थित परमात्मा, रूप , वर्ण, नाम, और विशेषण आदि से  रहित  हैं। जिनमें जन्म , वृद्धि, परिणाम, क्षय और नाश इन छह विकारों का सर्वथा अभाव है।जिनको सर्वथा केवल है इतना ही कह सकते हैं। जिनके लिए यह प्रसिद्ध है की वो सर्वत्र हैं और सारा विश्व उनमें ही बसा हुआ है इसलिए ही विद्वान् जिनको वासुदेव कहते हैं वही नित्य , अजन्मा, अक्षय , अव्यय , एकरस और हेय गुणों के अभाव के कारण निर्मल परब्रह्म हैं। ( 10- 13)

वही इन सब व्यक्त ( कार्य ) और अव्यक्त ( कारण)   जगत के रूप से तथा इसके साक्षी पुरुष और महाकारण काल के रूप से स्थित हैं। (14)
परब्रह्म का प्रथम रूप पुरुष है अव्यक्त ( प्रकृति ) और व्यक्त (महदादि )  उसके अन्य रूप हैं और काल उसका परम रूप है। (15)
जो प्रधान , पुरुष , व्यक्त और काल इन चारों से परे हैं वही भगवान् विष्णु का परमपद है। (16)
प्रधान , पुरुष , व्यक्त और काल ये भगवान् विष्णु के रूप पृथक पृथक संसार की उत्पत्ति पालन और संहार के प्रकाश और उत्पादन में कारण हैं। (16)

भगवान् विष्णु का परमपद के चार भेद

विष्णु पुराण : प्रथम अंश: अध्याय 22: श्लोक 44-49

सब वस्तुओं का जो कारण होता है वही उसका साधन भी होता है, और जिस अपनी अभिमत वास्तु की सिद्धि की जाती है वही साध्य कहलाती है। 
मुक्ति की इच्छा वाले योगीजनों के लिए प्राणायाम आदि साधन हैं और परब्रह्म ही साध्य है, जहाँ से लौटना नहीं पड़ता।
जो योगी की मुक्ति का कारण है वह साध्नालंबन ज्ञान ही उस ब्रह्मभूत परमपद का प्रथम भेद है।
क्लेश बंधन से मुक्त होने के लिए योगाभ्यासी योगी का सध्यारूप जो ब्रह्म है उसका ज्ञान ही आलंबन विज्ञान नामक दूसरा भेद है।
इन दोनों साध्य साधनों का अभेदपूर्वक जो अद्वैतमय ज्ञान है वह तीसरा भेद है।
उक्त तीनो प्रकार के ज्ञान का निराकरण करने पर अनुभव हुए आत्मस्वरूप के समान ज्ञानस्वरूप भगवान् विष्णु का जो अनिर्वचनीय , आत्मबोध स्वरुप अलक्षण रूप है वह ब्रह्म ज्ञान चौथा भेद है।

श्री विष्णु पुराण : भगवान विष्णु का स्वरुप

प्रथम अंश : अध्याय 22 : श्लोक 68-74
इस जगत के निर्मल निर्गुण और निर्लेप आत्मा को अर्थात शुद्ध क्षेत्रज्ञ स्वरुप को श्री हरि कौस्तुभ मणि रूप से धारण करते हैं।
श्री अनंत ने प्रधान ( प्रकृति) को श्रीवत्स रूप से धारण किया है और बुद्धि श्रीमाधव की गदा रूप से स्थित है।
भूतों के कारण तामस अहंकार और इन्द्रियों के कारण राजस अहंकार इन दोनों को वे शंख और धनुष रूप से धारण करते हैं।
अपने वेग से पवन को भी पराजित करने वाला अत्यंत चंचल सात्विक अहंकार रूप मन श्री विष्णु भगवान् के कर कमलों में स्थित चक्र का रूप धारण करता है।
भगवान् गदाधर की जो पञ्चरूपा वैजन्ती माला है वह पंच्तान्मत्राओं और पंचभूतों का ही संघात है।
जो ज्ञान और कर्ममयी इन्द्रियां हैं उनको भगवान् जनार्दन बाण रूप से धारण करते हैं।
भगवान् अच्युत जो अत्यंत निर्मल खडग धारण करते हैं वह अविद्यामय कोष से आक्षादित विद्यामय ज्ञान ही है।

इस प्रकार पुरुष, प्रधान, बुद्धि , अहंकार, पञ्चमहाभूत, मन और इन्द्रियां , तथा विद्या और अविद्या सभी श्री भगवान् में आश्रित हैं।

YOG DARHSAN 2

11. पहले अनुभव किये गए विषयों का छिपा न रहना अर्थात प्रकट हो जाना स्मृति कहलाती है।

12. चित वृतियों का निरोध अभ्यास से होता है।

13. वहाँ चित की स्थिरता के लिए जो प्रयास किया जाता है उसे अभ्यास कहते हैं।

14. किन्तु वह अभ्यास लम्बे समय तक निरंतर और सत्कारपूर्वक सेवन किए जाने पर दृढ़ स्थिति वाला हो जाता है।

15. देखे हुए और सुने हुए विषयों में जो पूर्णरूपेण तृष्णा रहित है , ऐसे चित की अवस्था को वैराग्य कहते हैं।

16. पुरुष ( आत्मा ) के ज्ञान से प्रकृति के गुणों में तृष्णा का पूरी तरह अभाव हो जाना परम वैराग्य कहलाता
है।

17. वितर्क , विचार , आनंद एवं अस्मिता इनके अनुगम सहयोग अथवा सम्बन्ध से सम्प्रज्ञात योग की स्थिति आती है।

18. जिसकी पूर्व अवस्था विराम प्रत्यय का अभ्यास है तथा जिसमें चित की स्थिति मात्र संस्काररूप ही शेष बचती है , वह असम्प्रज्ञात योग है।

19. असम्प्रज्ञात समाधि विदेह और प्रक्रितिलय वाले योगियों की होती है।

YOG DARSHAN- 1

1. अथ योगनुशाशनम।।
- अब योग विषयक शाश्त्र का आरम्भ करते हैं।

2. योगाश्र चित वृति निरोधः।।
- चित की वृतियों का सर्वथा रुक जाना अथवा नियंत्रित हो जाना योग है।

3. तदा दृष्टुः   स्वरूपे अवास्थानम।।
- उस समय देखने वाले का अपने स्वरुप में अवस्थान हो जाता है ( स्थिति हो जाती है )

4. वृति सारूप्यम इतरत्र।।
- वृतियों के सामान रूप वाला दूसरी अवस्था में प्रतीत होता है।

5. वृतयः पंचतय्यः क्लिष्टा  अक्लिष्टाः।।
- वृतियां पांच तरह की हैं जो दुःख की उत्पादक और दुःख का नाश करने वाली हैं।

6. प्रमाण विपर्यय विकल्प निद्रा स्म्रतयः।।
- प्रमाण विपर्यय विकल्प निद्रा और स्मृति ये पांच वृतियां हैं।

7. प्रत्यक्षानुमानागमाः प्रमाणानि।।
- प्रत्यक्ष , अनुमान , आगम ( शाश्त्र ) प्रमाण हैं।

8. विपर्ययो मिथ्याज्ञानम अत्द्रुपष्ठितम।।
- जो उस पदार्थ के रूप में प्रतिष्ठित नहीं है इस प्रकार का झूठा ज्ञान विपर्यय है।

9. शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः।।
- जो शब्द और ज्ञान  के  अनुसार उभरती हो, ऐसी वृति जो विषयगत वस्तु  शून्य हो विकल्प कहलाती है।

10. अभावप्रत्ययालाम्बना वृतिनिद्राः।।
- जो वृति अभाव के ज्ञान का अवलम्बन करने वाली है वह निद्रा कहलाती है। 

GOD IN LING PURAN

अदृश्य जो शिव है वह दृश्य प्रपंच (लिंग ) का मूल है . इससे शिव को अलिंग कहते हैं और अव्यक्त प्रकृति को लिंग कहा गया है . इसलिए यह दृश्य जगत भी शैव यानी शिवस्वरूप है .  प्रकृति और प्रधान को ही उत्तमोलिंग कहते हैं। वह वर्ण , गंध  , रस हीन है और शब्द , स्पर्श , रूप आदि से रहित है  परन्तु शिव अगुणी , ध्रुव और अक्षय हैं। उनमें गंध , रस , वर्ण तथा शब्द , स्पर्श आदि लक्षण हैं। जगत आदि कारण , पंचभूत स्थूल और सूक्ष्म शरीर जगत का स्वरुप सभी अलिंग शिव से ही उत्पन्न होता है। 

यह संसार पहले सात प्रकार से , आठ प्रकार  से  और ग्यारह प्रकार से उत्पन्न होता है। तीनो देवता  ( ब्रह्मा , विष्णु , रूद्र ) शिव रूप ही हैं। उनमें वे एक स्वरुप से उत्पत्ति , दुसरे से पालन और तीसरे से संहार करते हैं। अतः उनको शिव का ही स्वरुप जानना चाहिए। ब्रह्म रूप ही जगत है और अलिंग स्वरुप स्वयं इसके बीज बोने वाले हैं तथा वही परमेश्वर हैं। क्योंकि योनी ( प्रकृति ) और बीज तो निर्जीव हैं यानी व्यर्थ हैं। किन्तु शिव ही इसके असली बीज हैं। बीज और योनि में आत्मा रूप शिव ही हैं। 

BATTLE OF SWAR

THE Veda speaks constantly of the waters or the rivers, especially of the divine waters, apo devh or apo divyah, and occasionally of the waters which carry in them the light of the luminous solar world or the light of the Sun, svarvatr apah. The passage of the waters effected by the gods or by man with the aid of the gods is a constant symbol. The three great conquests to which the human being aspires, which the gods are in constant battle with the Vritras and Panis to give to man are the herds, the waters and the Sun or the solar world, ga apah svah. The question is whether these references are to the rains of heaven, the rivers of Northern India possessed or assailed by the Dravidians -- the Vritras being sometimes the Dravidians and sometimes their gods, the herds possessed or robbed from the Aryan settlers by the indigenous "robbers", -- the Panis who hold or steal the herds being again sometimes the Dravidians and sometimes their gods; or is there a deeper, a spiritual meaning?

 Is it not rather a system of symbolic meanings in which the herds, indicated by the word gah in the sense both of cows and rays of light, are the illuminations from the higher consciousness which have their origin in the Sun of Light, the Sun of Truth? Is not Swar itself the world or plane of immortality governed by that Light or Truth of the all-illumining Sun called in Veda the vast Truth, rtam brhat, and the true Light? and are not the divine waters, apo devh, divyah, or svarvath, the floods of this higher consciousness pouring on the mortal mind from that plane of immortality?

rig veda: 7:49:1-4 says:

समुद्रज्येष्ठाः सलिलस्य मध्यात पुनाना यन्त्यनिविशमानाः | 
इन्द्रो या वज्री वर्षभो रराद ता आपो देवीरिहमामवन्तु || 
या आपो दिव्या उत वा सरवन्ति खनित्रिमा उत वा याः सवयंजाः | 
समुद्रार्था याः शुचयः पावकास्ता आपो .. . || 
यासां राजा वरुणो याति मध्ये सत्यान्र्ते अवपश्यञ जनानाम | 
मधुश्चुतः शुचयो याः पावकास्ता आपो ... || 
यासु राजा वरुणो यासु सोमो विश्वे देवा यासूर्जं मदन्ति | 
वैश्वानरो यास्वग्निः परविष्टस्ता आपो ... || 

"May those divine waters foster me, the eldest (or greatest) of the ocean from the midst of the moving flood that go purifying, not settling down, which Indra of the thunderbolt, the Bull, clove out. The divine waters that flow whether in channels dug or self-born, whose movement is towards the Ocean, -- may those divine waters foster me. In the midst of whom King Varuna moves looking down on the truth and the falsehood of creatures, they that stream honey and are pure and purifying, -- may those divine waters foster me. In whom Varuna the king, in whom Soma, in whom all the Gods have the intoxication of the energy, into whom Agni Vaishwanara has entered, may those divine waters foster me." (VII.49.1-4)

It is evident that Vasishtha is speaking here of the same waters, the same streams that Vamadeva hymns, the waters that rise from the ocean and flow into the ocean, the honeyed wave that rises upward from t he sea, from the flood that is the heart of things, streams of the clarity, ghrtasya dharah. They are the floods of the supreme and universal conscious existence in which Varuna moves looking down on the truth and the falsehood of mortals, -- a phrase that can apply neither to the descending rains nor to the physical ocean. Varuna in the Veda is not an Indian Neptune, neither is he precisely, as the European scholars at first imagined, the Greek Ouranos, the sky. He is the master of an ethereal wideness, an upper ocean, of the vastness of being, of its purity; in that vastness, it is elsewhere said, he has made paths in the pathless infinite along which Surya, the Sun, the Lord of Truth and the Light can move. Thence he looks down on the mingled truths and falsehoods of the mortal consciousness.... And we have farther to note that these divine waters are those which Indra has cloven out and made to flow upon the earth, -- a description which throughout the Veda is applied to the seven rivers.

SARASWATI

saraswati is not only goddess of inspiration, she is at one and same time one of seven rivers in early aryan world. saraswati is important not only in herself but in her connections with other rivers and also other goddesses who are plainly psychological symbols especially with bharti or mahi and ila.  

"ila saraswati mahi, tisro devir mayobhuvah; barhih sidantvasridhah."
"may ila saraswati and mahi, three goddesses who give birth to bliss, take their place in sacrificial seat, they who stuble not."

"eva hyasya sunrta, virapsi gomati mahi; pakva sakha na dasuse"

"mahi for indra full of rays, overflowing in her abundance, in her nature a happy truth, becomes as if a ripe branch for the giver of sacrifice. "

rays in vedas are rays of surya, but not physical light, nor the word "go" can be translated as an animal. mahi is full of rays of surya; she carries in her this illumination. she is "सून्र्ता", she is word of blissful truth.

it has been said of saraswati that she is impeller of happy truth, "चोदयित्री सून्र्तानां". saraswati is an awakener of the consciousness to the right thinking or right state of mind, " चेतन्ती सुमतीनाम". she is mother of the rays, the herds of sun, full of energy and brings knowledge. as saraswati represents the truth audition, sruti, which gives the inspired word, so the ila represents dristi, the truth vision. bharti or mahi is largeness of truth consciousness. 

पावका नः सरस्वती वाजेभिर्वाजिनीवती | यज्ञं वष्टु धियावसुः || 
" may purifying saraswati with all her plenitude of her forms of plenty, rich in substance by thoughts, desire our sacrifice."

चोदयित्री सून्र्तानां चेतन्ती सुमतीनाम | यज्ञं दधे सरस्वती || 
"she, the impeller to happy truths, the awakener in consciousness to the right mentalisings, saraswati upholds the sacrifice."

महो अर्णः सरस्वती पर चेतयति केतुना | धियो विश्वा वि राजति ||
"saraswati by the perception awakens in consciousness the great flood (the vast movement of ritam ) and illumines entirely all the thoughts. "

VISHWADEWAS IN THIRD HYMN

vishvedewas means universal collectivity of divine powers. in this hymn they are called for general action which supports and completes the function of ashwins and indra. they are to come to sacrifice in their collectivity and divide among themselves, each evidently for the divine and joyous working of his proper activity, the soma which the giver of sacrifice distributes to them;  " विश्वे देवास आ गत | दाश्वांसो दाशुषः सुतम || ". 

in the next rik the call is repeated with greater insistence; they are to arrive swiftly, " तूर्णयः", to the soma offering or it may mean , making their way through all the planes of consciousness, "waters", which divide the physical nature of man from their godhead and are full of obstacles to communication between earth and heaven; " अप्तुरः सुतमा गन्त तूर्णयः". they are to come like cattle hastening to the stalls of their rest at evening tide, "उस्रा इवस्वसराणि". thus gladly arrive they are gladly to accept and cleave to he sacrifice and support it, bearing it up in it's journey to it's goal, in it's ascent to the gods or home of gods, the truth, the vast; "मेधं जुषन्त वह्नयः". 

IMAGE OF OCEANS AND RIVERS

the veda speaks of two oceans, the upper and lower waters. these are ocean of the subconscient , dark and inexpressive, and the ocean of the superconscient, luminous, and eternal expression but beyond the human mind. vamdeva in the last hymn of the fourth mandala speaks of these two oceans.

( समुद्राद ऊर्मिर मधुमां उद आरद उपांशुना सम अम्र्तत्वम आनट | 
घर्तस्य नाम गुह्यं यद अस्ति जिह्वा देवानाम अम्र्तस्य नाभिः || )

 he says that a honeyed wave climbs up from the ocean and by means of this mounting wave which is soma (amsu) one attains entirely to immortality; that wave or that soma is the secret  reality behind the action of mind in it's shining clarity (ghritasya , symbol of clarified butter) ; it is the tongue of gods with which they taste the delight of existence; it is nodus (nabhi ) of immortality in which all activities of immortal state or divine existence is bound together. 

vamdeva goes on to say ,
(वयं नाम पर बरवामा घर्तस्यास्मिन यज्ञे धारयामा नमोभिः | 
उप बरह्मा शर्णवच छस्यमानं चतुःश्र्ङगो ऽवमीद गौर एतत || )" let us give expression to this secret name of clarity , let us bring out this soma, this hidden delight of existence; let us hold it in this world sacrifice by our surrenderings or submissions to agni, the divine will or conscious power which is master of the being. he is four horned bull of worlds and when he listens to the soul thought of man in its self expression, he ejects this secret name of delight from its hiding place." 

(धामन ते विश्वम भुवनम अधि शरितम अन्तः समुद्रे हर्द्य अन्तर आयुषि |)
in the this verse he openly describes as ocean of the heart, (समुद्रे हर्द्य ), out of which rise the waters of clarity, ( घर्तस्य धारा); they flow becoming progressively purified by mind and inner heart.  he speaks of the whole of existence being triply established, first in the seat of agni, which we know to be truth consciousness, secondly in the heart, the sea same as heart ocean and thirdly in the life of man. the superconscient, the sea of subconscient, the life of living being between two, - this is vedic idea of existence. 

the sea of superconscient is the goal of the rivers of clarity, of the hoenyed wave, as the sea of subconscient in the heart within is their place of rising. this upper sea is spoken as sindhu. he says first gods sought and found the clarity the ghrtam, triply placed and hidden by panis in the cow, the gavi. the word go, is used in double sense of cow and light. cow is outer symbol and inner meaning is light. the cow is really aditi, the infinite consciousness hidden in subconscient and the triple ghrtam, is triple clarity of liberated sensation finding its secret of delight. half of a verse says, "one indra produced, one surya, one the gods fashioned by natural development out of vena."; for indra is the master of thought mind, surya is supra-mental light, vena is soma, the master of mental delight of existence, creator of sense mind. 

he means in thus hymn that the divine knowledge is all the time flowing constantly behind our thoughts, but is kept from us by the internal enemies who limit our material mind to the sense action and sense perception. they are like horses controlled and reined in; only when the waves of light have nourished their strength to the full does the straining steed break these limits and they flow freely towards that from which the soma is pressed out and sacrifice is born.
 and the goal is sindhu. superconscient ocean. 

this vedic imagery throws a clear light on similar symbolic images of puranas, especially on the similar famous symbol of vishnu sleeping after pralaya on folds of snake anantha upon the ocean of sweet milk. anantha means infinite, therefore they have told plainly that all pervading deity sleeps in period of non creation on the coils of infinite. and the ocean of milk is itself the vedic image as we saw here. 

INDRA IN THIRD HYMN

as in second hymn, so in third the rishis begins by invoking deitis who act in nervous or vital forces. there he called vayu who supplies vital forces, brings his steeds of life; here he calls the ashvins who use the vital forces, ride on steed. as in second hymn he proceeds from vital forces or nervous action to mental, he invokes in his second movement the might of indra. 

the out pressing of delight desire him, suta ime tyavah; they desire the luminous mind to take possession of them for its activities; they desire the luminous mind to take possession of them for its activities; they are purified , anvibhistana, by the fingers and the body. ten fingers indicate ten daughters of surya. these sisters who dwell in pure mind, the subtle ones, anvih, the ten brides, dasa kshipah, because they seize the soma and speed it on it's way. they are probably identical with ten rays "dasa gavah". they seem to be described as grandchildren or descendants of sun, "naptibhir vivaswatah" (IX.14.5). they are aided in task of purification by seven forms of thought consciousness, sapta dhiyayah. 


he is addressed as indra of the richly various lustres, "indra citrabhano". the soma juice desire him. he come impelled by the thought, driven by illumined thinker within, "dhiyesito viprajutah", to the soul- thoughts of the rishi who has pressed out the wine of delight and seeks to manifest them in speech, in inspired mantras; "sutavata upa brahmani vaghatah". 

he comes with speed and force of illumined mind power, in possession of his brilliant horses to these thoughts, "tutujana upa brahmani harivah", and rishi praise to him to confirm or hold the delight of soma offering, "sute dadhisva nas canah". the ashwins have brought and energised the pleasure of the vital system in the action of ananda. indra is necessary to hold that pleasure firmly in the illuminated mind so that it may not fall away from consciousness.

( दुसरे सूक्त  की तरह ही तीसरे सूक्त में भी ऋषि उन देवताओं के आह्वान से शुरुआत करते हैं जो हमारे मानसिक विचारधाराओं और महत्वपूर्ण शक्तियों पर प्रभाव डालते हैं . दुसरे सूक्त में जैसे उन्होंने वायू का आह्वान किया था जो हमें अश्व रुपी प्राणशक्ति प्रदान करता है ; उसी प्रकार यहाँ अश्विनी का आह्वान किया गया है जो महान शक्तियों का उपयोग करते हैं और अश्व पर भ्रमण करते हैं . इस सूक्त में जब हम nervous action से मानसिक शक्तियों की ओर बढ़ते हैं तब हम इन्द्र का आह्वान करते हैं जैसा पिछले सूक्त में किया गया था .

आनंद की धारा इंद्र की इच्छा करती है  , " सुता इमे तवायवः";  जिस से उज्जवल मन इस आनंद की धारा को  स्वयं में समाहित कर अपने कार्यों में उपयोग करे .  वे पवित्र हैं " अण्वीभिस्तना ", उँगलियों और शारीर से .
सूर्य की दस पुत्रियाँ दस किरनें हैं जो सुक्ष्म रूप में उज्जवल मन में निवास करती हैं ; ये किरनें आनंद की धारा सोम को समाहित कर उसकी तीव्रता को बढ़ा देती हैं . ये चेतना के सात स्तरों के द्वारा शुद्धी के कार्य में भी मदद करती हैं।
 इन्द्र को अभूतपूर्व कांति वाला बताया गया है " इन्द्रा याहि चित्रभानो ", सोम जिसकी इच्छा करते हैं . वह ऋषि की अंतरात्मा के प्रकाशित  विचारों से प्रेरित होकर आते हैं , "  धियेषितो विप्रजूतः " जिन्होंने आनंद की धारा को प्रवाहित कर उसे अपनी वाणी में प्रकट किया; "  सुतावतः | उप बरह्माणि वाघतः ".

अपने प्रतिभाशाली अश्व रुपी विचारों के साथ वह प्रकाशित मानसिक विचारों की गति और शक्ति के साथ प्रकट होते हैं , "  तूतुजान उप बरह्माणि हरिवः " और ऋषि सोम के आनंद को उन्हें प्रदान कर उसे स्थिर रखने की प्रार्थना करते हैं और  उनकी स्तुति करते हैं , "  सुते दधिष्वनश्चनः ". अश्विन आनंद को लाते हैं और इन्द्र उसे प्रकाशित मन में स्थापित रखते हैं जिससे की वह चेतना से ओझल न हो जाए . )

इन्द्रा याहि चित्रभानो सुता इमे तवायवः | अण्वीभिस्तना पूतासः || 
"come o indra with thy rich lustres, these soma juices desire thee; they are purified by subtle powers and by extension in body."

इन्द्रा याहि धियेषितो विप्रजूतः सुतावतः | उप बरह्माणि वाघतः || 
"come o indra, impelled by mind, driven forward by illumined thinker to my soul thoughts, i who have poured out the soma juice and seek to express them in speech."

इन्द्रा याहि तूतुजान उप बरह्माणि हरिवः | सुते दधिष्वनश्चनः || 
"come o indra, with forceful speed to my soul thoughts, o lord of bright horses; hold firm the delight in soma juice."

NUMBERS OF PRINCIPLES

the number seven plays plays an exceedingly important part in vedic system, as in most very ancient school of thoughts. we find it recurring constantly, - the seven delights, " सप्त रत्नानी "; the seven flames, tongues or rays of agni, "सप्त ज्वालः "; seven forms of the thought principle, "सप्त धितायः " ; seven rays or cows " सप्त गवः "; seven mothers or fostering cows "सप्त मातृ" , "सप्त धेनवः ". all these set of seven depends upon vedic classification of fundamental principles, the tattvas of existence. these seven principles are : 1. pure existence - सत ; 2. pure consciousness - चित ; 3. pure bliss - आनंद ; 4. knowledge of truth - विज्ञान ; 5. mind; 6. life; 7. matter.

in the veda then we find the number of principles variously stated. the one was recognised as basis and continent; in this were two principles divine and human, mortal and immortal. the dual number is also otherwise applied in two principles, heaven and earth, mind and body, soul and nature, who are regarded as the father and mother of all beings. 

the triple principle was doubly recognized, first in the threefold mundane principle, mind,life, body upon built the triple world of veda and puranas. but full number ordinarily recgnised is seven. this figure was arrived at by adding the three divine principles to the three mundane.

also the seven rivers are conscious currents corresponding to the sevenfold substance of ocean of being which appears to us formulated in the seven worlds enumerated by puranas. it is their full flow in human consciousness which constitutes the entire activity of being, his full treasure of substance, his full play of energy. in vedic image, his cows drink of the water of the seven rivers. 

THIRD HYMN- ASHWINI

In The third hymn of madhuchandas appear ashwinis.

They are first described as ashwins, swift footed lords of bliss, much enjoying, -“ drawatpaani subhaspati, purubhuja”. The word “shubh”, is capable of signifying either light or enjoyment, but here appears with adjective “purubhuja”, much enjoying, and verb “canasyatam”  meaning  take delight, thus should be taken in sense of weal or bliss.

Next twin gods are described as “ashwins, divine souls many auctioned , thought holding”, who accept and rejoice in words of mantra , “ with an energetic thought” – “purushamsasa nara saviraya dhiya dhisnaya”, nr in Vedas is applicable both to god and men,  and does not simply mean a man. It meant originally strong or active, and then a male and is applied to male gods, active divine powers or souls or purushas opposed to gnah, who are their energies.

“sawas” and it’s adjective savira, give idea of energy, but always in association of farther idea of flame or light. “savira” is therefore a very appropriate epithet for “dhi”, thought full of shining and flashing energy. “dhisnaya” is connected with “dhisana”, intellect or understanding. 


"dastra yuvakavah suta nasatya vriktbahirsah, aa yatam rudravartani"

ashvins are described as "effectual in action", powers of movement, fierce moving in their paths," dasra nasatya rudravartani. vedic epithet dasra can be taken in sense of doing, acting , shaping, accomplishing. 

nasatya can be taken from nas as to move as ashvins are riders on horse that they are described often by motion, swift footed, fierce moivng in their paths. 
rudra must have meant at one time, shining deep coloured red. fierce and violent is therefore likely to be as good sense of for rudra as "red". 

the ashwins are both "hiranyavartani", and "rudravartani", because they are both powers of light and of nervous force; in the former they have bright gold movement, and in later they are violent in their movement. in one hymn (V. 75.3) we have the combination "rudra hiranyavartani", violent and moving in path of light. 


ashvins are riders of horse, the ashwa, symbolic of force and especially of life energy and nervous force, the prana. their common character is that they are gods of enjoyment, seekers of honey; they are physicians , they bring back youth to old, health to the sick, wholeness to the maimed. 

another characteristics is movement, swift, violent, irresistible; their rapid and indomitable chariot is constant object of celebration and they are described here as swift footed and violent in their paths. they are like birds in their swiftness, like mind, like the wind ( V77.3 and 78.1). they bring in their chariot ripe or perfected satisfaction to man, they are creators of bliss, mayas. 

they show that ashwins are twin divine powers whose special function is to perfect the nervous or vital being in man in sense of action and enjoyment. but they are also powers of truth of intelligent actions of right enjoyment. they are powers that appear with dawn, effective powers of action born out of ocean of being who are able to mentalise securely the falicities of higher existence by a thought faculty which finds or come to know that true substance and true wealth. 

अश्विना यज्वरीरिषो दरवत्पाणी शुभस पती | पुरुभुजाचनस्यतम || 
"o riders of steed, swift footed, much enjoying, lords of bliss, take delight in energies of sacrifice. 

अश्विना पुरुदंससा नरा शवीरया धिया | धिष्ण्या वनतं गिरः || 
"o riders of steed, male souls effecting a manifold action, take joy of words, o holders in intellect, by a luminously energetic thoughts. "

दस्रा युवाकवः सुता नासत्या वर्क्तबर्हिषः | आ यातंरुद्रवर्तनी || 
" i have piled the seat of sacrifice, i have pressed out the vigorous soma juices; fulfillers of action, powers of movement come to them with your fierce speed on the path. "

mantra 8 & 9 of second sukta for MITRA VARUNA

MANTRA-8

   with the ritam ( truth ) as agency, ritena; 

    increasing the action of the truth in man, rtavrdha; 

    touching or reaching the truth, enabling the mental consciousness to come into successful

    contact act with and possession of truth consciousness, rtasprsa;

    mitra and varuna are able to enjoy the use of vast effective will power, kratum brantam asathe;

MANTRA -9

    the two requisites in which vedic rishis always insist are light and power, the light of truth                  

    working in effective enlightened will. thus mitra varuna are shown to us in closing verse of hymn    

    working in full sense of truth, kavi tuvijaata urukshaya.

    kavi means possessed of truth consciousness and using it's faculties of vision.

    tuvijata is multiply born, for tuvi means force. by birth of god is always meant in veda their

    manifestation; thus tuvijata means "manifested multiply", in many forms and activities. 

    urukshaya means dwelling in wideness.  

mantra-7 , sukta-2 for MITRA VARUNA

mitra is "putdaksha", possessed of purified judgement; varuna is "risadas", he destroys all hurters or enemies. 

there are two obstacles which prevent the intellect from being a perfect and luminous mirror of truth consciousness ; first impurity of discernment or discriminative facultywhich leads to confusion of truth, secondly the many causes or influences which interfere with the growth of truth by limiting its full application or by breaking up connection and harmony of thought that express. 

varuna is "risaadas", destroyer of enemy, of all that seek to injure the truth. mitra, represents love, joy, and harmony, the foundation of mayas, and is "putdaksha".  working with purity of varuna and imparting that purity to discernment, he enables to get rid of all discords and confusions, and establish the right working of strong and luminous intellect. 

MITRA VARUNA- 1

after indra vayu, mitra varuna is called in 7-9 mantras of second sukta. 
"mitram hue putdaksham, varunam cha rishadasham| dhiyam ghritancin saadhanta |7|
riten mitravaruna vritavridhavritashprisha| kratum brihantmashathe |8|
kavi no mitra varuna, tuvijata urukshaya daksham dadhate apasam |9|

in previous mantras indra and vayu have been called upon to perfect the nervous mentality, 

"niskrtam dhiya" by thought. but this thought has itself to be perfected, enriched and clarified before mind can become able of free communication with truth consciousness. therefore varuna and mitra, powers of truth are invoked " accomplishing luminous thought, " dhiyam ghritancin sadhanta.

"dhi" means thought or intellect.
"ghrta"- root "ghr" conveys idea of a strong brightness or heat. , it also mean to sprinkle or anont, greek chrio. it is capable of being used to signify any liquid, but specially bright thick liquid. thus it inwardly indicates rich and bright state or activity of brain power, (medha) as basis and substance of illuminated thought.

by "dhiyam ghritacim" therefore means the intellect full of rich and bright mental activity.

INDRA VAAYU - gods of second sukta.

first three verses are addressed to vayu alone, next three to indra & vaayu.
indra is psychological interpretations of hymns representing mind power. the word for sense- faculties "indriya" is derived from his name.
his special realm is "swar", a word which means sun or luminous, being akin to surya, the sun. surya represents illumination of ritm (truth) rising upon mind. swar is that plane of mental consciousness which directly receive illumination.

vayu is always associated prana or life energy, which contributes to the system all the ensemble of those nervous activities that in man are support of mental energies governed by indra. their combination constitutes normal mentality of man.

indra and vaayu awaken in consciousness ( cetathah) to the flowing of soma which represents ananda, divine delight of being. this is to say, the mind power and life energy working together in human mentality are to awaken to inflowings of this ananda. ananda thus received constitutes a new action preparing immortal consciousness in mortal & indra and vayu are bidden to come and swiftly perfect these new workings.

vedas, the revelation

Veda is the creation of an age anterior to our intellectual philosophies. in that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expressions which in our modern habits would be inadmissible. 

the wisest then dependent on inner experiences and the suggestions of intuitive mind for all knowledge that ranged beyond mankind's ordinary perceptions and daily activities.
their aim was illumination, not logical conviction,
their ideal the inspired seer, not the accurate reasoner. 

the rishi was not the individual composer of the hymn, but the seer, (drasta )  of an eternal truth and an impersonal knowledge. the language of veda itself is sruti, a rhythm not composed by intellect but hear, a divine word that came vibrating out of infinite to the inner audience of the man who have previously made himself fit for impersonal knowledge. 

the word itself, drsti, and sruti, sight and hearing are vedic expressions. these and cognate words signify, in esoteric terminology of hymns, revelatory knowledge and contents of inspiration.

in the vedic era of revelation there is no suggestion of miraculous or the supernatural. the rishi who employed these faculties, had acquired them by a progressive self-culture. knowledge itself was a travelling and a reaching, or a finding and a winning; revelation came only at the end and light was the prize of final victory.

ISHA UPNISHAD (VERSE 8-11)

TRANSLATION


8. it is he that has gone abroad- that which is bright, bodiless, without scar of imperfection, without sins , pure and unpierced by evil. the seer, the thinker, the one who becomes everywhere, the self existent, has ordered objects perfectly according to their nature from years sempiternal.


9. into a blind darkness they enter who follow after ignorance, they as if into a greater darkness who devote themselves to knowledge alone.


10. other, verily, it is said, is that which comes by the knowledge, other that which comes by ignorance; this is the lore we have received from wise who revealed that to our understanding. 


11. he who knows that as both in one, the knowledge and the ignorance, by ignorance crosses beyond death, by knowledge enjoys immortality. 


COMMENTARY


VIDYA AND AVIDYA


all manifestation proceeds by two terms , vidya and avidya, the consciousness of unity and consciousness of multiplicity. 
unity is eternal and fundamental fact, without which all multiplicity would be unreal and an impossible illusion. the consciousness of unity is called vidya, knowledge. 
multiplicity is play or varied self expansion of the one, by force of which one occupies many centers of consciousness. 
brahman the lord is one. he is able to conceive himself in multiple forms from which flow multiple currents of energy, seen by us as actions or play of forces. but he is not bound by multiplicity.  he is lord of vidya and avidya.


THE EXTREME PATHS


the purpose of lord in the world cannot be fulfilled by following vidya alone or avidya alone. 
those who are devoted entirely to the principle of multiplicity and division and take their orientation away from oneness enter into blind darkness of ignorance. 
those who are devoted entirely to the principle of indiscriminate unity and seek to put away from them integrity of brahman , also put away from them knowledge and completeness and enter as if in greater darkness. although it's a higher state than other but is a conception of void or asat, an attachment to non existance of self from which it is more difficult to return to fulfillment of self.


by vidya one may attain the state of akshara purusha without actively participating in universe, but highest goal of man is neither fulfillment in movement as a separate individual, nor in silence separated from the movement ( akshara ), but in uttam purusha the lord who upholds in himself both kshara and akshara as modes of his being. 


MORTALITY AND AVIDYA


by death is meant the state of mortality which is subjection to the process of constant birth and dying as a limited ego bound to the dualities of joy and sorrow, good and evil, truth and error. 
this state comes by limitation and self division from one who is all and beyond all.


if avidya is cause of mortality it is also the path out of mortality. the limitation has been created in order that individual may affirm in himself against the flux of prakriti in order to transcend, possess and transform it. 


IMMORTALITY


immortality does not mean survival of self or the ego after dissolution of the body. self always survive the dissolution of the body because it always existed. it's unborn and undying. 
by immortality is meant the consciousness which is beyond birth and death, beyond cause and effect, the consciousness of lord.

ISHA UPNISHAD ( VERSE 6-7 )

TRANSLATION OF VERSE 6-7


6. But he who sees everywhere the self in all existences and all existences in the self, shrinks not thereafter from aught.


7. he in whom it is the self being that has become all existences that are becomings, for he has perfect knowledge, how shall he be deluded, whence shall he have grief who sees everywhere oneness?


COMMENTARY


ATMAN


Atman, our true self, is brahman, it is pure indivisible being, self- luminous, self concentrated in consciousness, self-delighted.


THE THREE FOLD PURUSHA


Atman represents itself to the consciousness of creature in three states, dependent on relations between purusha and prakriti, the soul and the nature. these three states are akshara, unmoving or immutable; kshara, moving or mutable, and para or uttama, supreme or highest. 

kshara purusha is self reflecting the changes and movements of nature, participating in them, immersed in consciousness of the movement, and seeming in it to be born, and die, increase and diminish, progress and change. atman in kshara, enjoys the change and division and duality; controls secretly its own changes, but seems to be controlled by them, enjoys oppositions of pleasure and pain but seems to be their victim; processes and upholds the action of nature by which it seems to be created. 


akshara purusha, is the self standing back from the changes, and movements of nature, calm , pure, impartial, watching them and not participating, above them as on summit, not immersed in these waters. 


para purusha is self containing and enjoying both stillness and movement, but conditioned and limited by neither of them. it is lord, brahman. it is this supreme self which has to be realized in  both unmoving and mutable.


PURUSHA IN PRAKRITI


In the physical consciousness atman becomes material being, annamaya purusha.
in the vital or nervous consciousness, atman becomes vital or dynamic king, pranamaya purusha.
in mental consciousness, atman becomes mental being, manomaya purusha.
in supra intellect consciousness, dominated by truth or causal idea, ( called in veda satya rtam bhrat ) atman becomes ideal being or great soul, vijnaamaya purusha or mahat atman.
in consciousness proper to universal beautitude, atman becomes all blissful being, anandmaya purusha. 
in consciousness proper to infinite divine self-awareness, atman is all-conscious soul that is source and lord of universe, chaitanya purusha.
in consciousness proper to state of pure divine existence, atman is sat purusha.

man being one in his true self with lord can live in any of these states of the self in world and partake of its experiences. 


SACHCHIDANANDA


sachchidananda is the menifestation of higher purusha; its nature of infinite being, consciousness is para prakriti. main, life and body is apara prakriti, lower nature.


mind and life in body are in state of death, because by ignorance they fail to realize sachchidananda. realizing it they can convert mind into nature of truth , vijnana, life into nature of chaitanya, body into nature of sat, that is into the pure essence. 
the realization of self in sachchidananda in self is aim of human existence. 


THE CONDITION OF SELF REALIZATION


from the standpoint of our lower state in the kingdom of death and limitation atman is sachchidananda, supra mental but reflected in mind. if mind is pure, bright and still, there is right reflection; if it is unpurified, troubled , and obscured the reflection is distorted and subjected to crooked action of ignorance. 

 it is the mental ego sense that creates this distortion by division and limitation of self. this limitation is brought about through kshara purusha, identifying itself with changeable formations of nature in separate body. its diminution and final disappearance  is the condition of self realization. 


THE STAGES OF SELF REALIZATION
THE VISION OF THE ALL


the first movement of self realization is the sense of unity with other existences in the universe. real knowledge begins with the perception of essential oneness - one matter, one life, one mind, one soul playing in many forms. 


THE VISION OF SELF IN ITS BECOMINGS

vision is not sufficient; one must become what inwardly one sees. 
in the individual soul extending itself to all by vision of unity, ( ekatvam anupasyatah , seeing everywhere oneness ) arranging its thoughts emotions and sensations according to perfect knowledge of right relations of things which come by realization of truth. 


THE ACTIVE BEATITUDE  


This realization is perfect and complete beatitude , embracing action, but away from sorrow and self- delusion. there is no possibility of self delusion ( moha ); for the soul having attained to the perception of unknowlable behind all existence, is no longer attached to becoming and no longer attributes of absolute value to any particularity in the universe, as if that were an object in itself and desirable in itself. desire and illusion is removed; illusion is replaced by knowledge , and desire by active beatitude of universal possession. 

ISHA UPNISHAD (VERSE 4-5) PART -2

THAT MOVES, THAT MOVES NOT


The motion of world works under the government of a perpetual stability. change represents the constant shifting of the apparent relations in an eternal immutability.


THE MANY


Unity is the eternal truth of things, diversity a play of unity. the sense of unity has therefore been termed knowledge, vidya, the sense of diversity ignorance, avidya. but diversity is not flase except when it is divorced from the sense of its true and eternal unity. 


brahman is one, not numerically but in essence. the many in the universe are sometimes called parts of universal brahman as waves are parts of sea.

creation  is not a making of something out of nothing or of one thing out of another, but a self projection of brahman in conditions of time and space. 


brahman as the absolute and universal has the power of standing back from itself in the relativity. it conceives, by a subordinate movement of consciousness, the individual as other than universal, the relative as different from absolute. without this separative movement, the individual would always tend to loose itself in the universal, the relative to disappear into absolute. 

THE RUNNING OF GODS


Brahman representing itself in the universe as stable by its immutable existence (sat) , is purusha, god, spirit; representing itself as motional, by power of its power of active consciousness (chit ), is nature, force or world - principle (prakriti, shakti, maya ). the play of these two principles is the life of universe. 


THE PRINCIPLE OF LIFE
MATARISHWAN AND THE WATERS


What is its intention is the movement?
it is a formula symbolically expressive of the unknowlable- so arranged that every level every level of consciousness really represents something beyond itself, depth of depth.


brahman in matter called prithvi , represents itself as universal life power, matarishwan, which moves there as dynamic energy, prana. 


THE WATERS


There are seven constituents of chit, active in universe ( called as the seven heavens later ).
we are aware of three elements in our being, mind , life, body. but this is not whole of our being. we have behind a superconscious existence which also has three constituents, sat, chit, ananda. 


sat, is essence of our being. it is divine counter part of physical substance.
chit , is pure energy of consciousness , free in its rest or actions, as opposed to prana which feeding upon physical substances, are dependent on them. it is divine counter part of lower nervous  or vital energy. 
ananda, is beautitude, the bliss of pure conscious existence. it is divine counter part of lower emotional , sensational being.

this higher existence is called amritam, immortality, and offered to us as goal to be aimed at felicity to be enjoyed, when we have transcended the state of death.


the higher divine is linked to lower mortal existence by causal idea, or super mental knowledge will  vijnana. it is the causal idea which by supporting and secretly guiding  mind , life, body ensures and compels the right arrangement of universe. 


vijnana, the truth , leads the divine consciousness back to one. it also sees truth of things in multiplicity. it is divine counterpart of lower divided intelligence. 


the seven powers of chit are spoken by vedic rishis as waters. they are imaged as currents flowing into or rising out of general sea of consciousness in human being. 

ISHA UPNISHAD, ( VERSE 4-5 ), PART-1

translation of verses.

4. one unmoving that is swifter than mind, that the gods  reach not, for it progresses ever in front. that standing, passes beyond others as they run. in that the master of life establishes the waters.

5. that moves and that moves not; that is far and the same is near; that is within all this and that also is outside all this.

commentary: 

BRAHMAN THE UNITY

The lord and the world, even when they seem to be distinct, are not really different from each other; they are one brahman.

ONE UNMOVING

God is one stable eternal reality. he is one because there is nothing else, since all existence and non existence are he. he is stable or unmoving, because motion implies change in space and change in time and he beyond time and space is immutable. he possess eternally in himself all that is has been or ever can be and he therefore does not increase or diminish. he is beyond casuality and relativity therefore there is no change of relations in his being. 

SWIFTER THAN MIND

the world is cyclic movement of divine consciousness in space and time. its law and in a sense it's object is progression; it exists by movement and would be dissolved by cessation of movement. but the basis of this movement is not material; it is energy of active consciousness which, by its motion and multiplication in different principles ( different in appearance , same in essense )., creates opposition of unity and multiplicity, divisions of time and space, relations and groupings of circumstances and causality. 

mental consciousness is not the power that creates universe. that is something infinitely more puissant , swift and unfettered that mind. it is pure omnipotent self awareness of absolute unbound by any law of relativity. the laws of relativity  upheld by the gods are its temporary creation. their apparent eternity is only the duration immeasurable to us, of the world which they govern. they are laws regularising motion and change not laws binding the lord of movement. the gods therefore are described as continually running in their course. but the lord is free and unaffected by his own movement. 

continued...

ISHA UPNISHAD - 1

first three mantras of isha upnishad translated by aurobindo ghosh.

1. All this is for habitation by the lord, whatsoever is individual universe of movement in universal motion. by that renounced thou shouldst enjoy; lust not after any man's possession.

2. doing verily works in this world one should wish to live a hundred years. thus it is in thee and not otherwise than this; action cleaves not to a man.

3. sunless are those worlds and enveloped in blind gloom whereto all they in their passing hence resort who are slayers of their souls.

summary of  { commentary on first three mantras by aurobindo ghosh }

THE INHABITING GODHEAD: LIFE AND ACTION

COSMOS

All world is a movement of the spirit in itself, and is mutable and transient in all its formations and appearances. every separate object is in truth, itself the whole universe presenting a certain front or outward appearance of its movement. the microcosm is one with macrocosm. 

yet in their relation of principle of movement and result of movement they are continent and contained, world in world, movement in movement. 

SPIRIT

Spirit is lord of it's movement, one, immutable, free, stable and eternal.

the movement with all it's formed objects has been created in order to provide a habitation for the spirit who, being one, yet dwells in multitudinously in the multiplicity of his mansions.

it is the same lord who dwells in the sum and the part, in the cosmos as a whole, and in each being, force or object in cosmos. 

since he is one and indivisible, the spirit in all is one and their multiplicity is play of his cosmic consciousness. therefore each human being in his essence one. 

AVIDYA

The object of habitation is enjoyment and possession; the object of spirit in cosmos is therefore the possession and enjoyment of universe. 

yet, being thus in his essence one, divine and free, man seems to be limited, divided from others, enslaved to death, ignorance and sorrow and thus is unable to enjoy because of limitation.

reason for this sorrow and inability to enjoy is avidya or ignorance of oneness. 

avidya comes from ego.

EGO

the cause of ego is that whil by its double power of vidya and avidya spirit dwells at once in the consciousness of multiplicity, and relativity and in consciousness of unity, and is therefore not bound by ignorance, yet it can in mind identify itself with the object in movement to the apparent exclusion of knowledge which remains behind veiled at the back of mentality.

the movement of mind is thus able to conceive of object as reality and inhabitant as limited, and determined by appearances of object. it conceives of object not as universe in one of frontal appearances but as itself a separate existence standing out of cosmos and different in being from all the rest of it. this illusion is called ahamkara, the separative ego- sense which makes being conceive of itself as an independent personality. 

the result of the separation us inability to enter into harmony and oneness with the universe, and a consequent inability to possess and enjoy it. result is discord of others and oneself, mental and physical sufferings, the sense of weakness and inability.

THE RULE OF DIVINE LIFE

Enjoyment of the universe and all it contains is the object of world- existence, but renunciation of all in desire is condition of free enjoyment of all. the renunciation demanded is not a moral constraint of self denial or a physical rejection, but an entire liberation of spirit from any craving after the form of things.

terms of this liberation are freedom from egoism and consequently, freedom from personal desire. 

ONE SHOULD NOT REGARD ANYTHING IN UNIVERSE AS A NECESSARY OBJECT OF POSSESSION, NOR AS POSSESSED BY ANOTHER, AND NOT BY ONESELF, NOR AS AN OBJECT OF GREED IN HEART OR THE SENSES. this attitude is found in perception of unity.

therefore by transcending ego and realizing the one self, we possess whole universe in one cosmic sense, and do not need to possess physically. 

being one with all beings we possess in their enjoyment in ours and in cosmic being's, delight of universal self expression. 

JUSTIFICATION OF WORKS

This freedom does not depend upon inaction , nor is this possession limited to enjoyment of inactive soul that only witness without taking part in the movement. on contrary doing works

in this material world and a full acceptance of term of physical life are part of its completeness. 

the man when he acts is supposed to be necessarily entangled in desire behind the action in subjection to the formal energy, that drives the action and in the results of action. these things are true in appearance, not in reality. 

desire is only mode of emotional mind which by ignorance seeks its delight in object of desire and not in brahman ( soul or spirit )  who expresses himself in object. by destroying that ignorance one can do action without entanglement in desire. 

the chain of karma only binds the movement of nature and not the soul which by knowing itself ceases even to appear to be bound by result of its works. 

therefore the way of freedom is not inaction, but to cease from identifying oneness in movement and recover instead our true identity.