Shankar speak …

Shankar speak ...

Have you forbidden yourself from certain acts ?

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Journal : Awakening … Into The Truth

THE SANATAN WAY – II

Let a man lift himself by his own Self alone. Let him not lower himself.

  For this self is the friend and this too is the enemy of oneself.”

 

Dualism, Qualified Monism and Monism ( or Pure Monism, to differentiate it from Qualified Monism ) are different rungs in the ladder of realisation of the ontological truth and its respect with our being. They are real perspectival positions that raise concommitant attitudes with which we interact, communicate and regard ourself and other beings in our respect. 

Dualism positions every individuated being as eternally different and separate from the ultimate reality. Deism is dualistic, whether in its pantheistic or monotheistic construct. There is no hope for dualist to ever unify with his or her ideal in truth. The involved belief also brings in terms of power, with the individual considering itself weaker or fallen compared to the deity. A belief in “sin” and “salvation” therefore is natural to dualistic perspective, of being in eternal error and condemned to perpetual imperfection. 

Interestingly, with the deemed inequality between the individual being and the universal one, the concommitant attitude can only admit supplication before the deity and not the love we feel in freedom and identity with the other. The psychological reaction then towards fellow individuals is limited to two natural stream : compassion for the sameness of error and imperfection in our dualistic being or power over the other before they have on ourself in our collective condemnation. And since compassion, both the emotion in our vitality and the empathy born of understanding, does not come naturally into our hounded lives, it is the power game that rules our human order. The world we have created takes its cues from that dualism seated in our awareness of ourself. Not all the religion we subscribe to will displace that primacy on our spirit. We will continue to lie, rob, kill and cheat and confess at the exalted alter, with error as our alibi and power of the deity to forgive as the law. 

The Sanatan way offers alternate relationship models to bridge the fathomless inequality between the individual and God through identity of kind and identity of stature : father and son, mother and child, teacher and disciple, paramour and lover, friend and friend. These relationships, any one, were to be invested to a fulness, completion and perfection, in thought and action, with every passage of breath, till the time its sweetness, innocence and ease settled informally in our heart and let in the waters of love for both the deity and our fellowmen for as long as it takes to inundate the formal dualism in our belief. The distance disappears in actual effect and leads to the rise of Qualified Monism. 

Broadly, qualified monism views this very universe, and the world, as the body of the deity. Each being is then perceived by it as its own and is as dear to it as our own limbs are to us. Love brings compassion in its wake, kindness and forgiveness in our attitude. Power is no longer the primary asset; rather, it is relegated to being very contrary to the love and unity we have already established in our heart and mind, for the deity and for the brotherhood we consequently feel exultant about. Peace and happiness, derivatives directly experienced, become proof of the truth thus realised. 

Panentheism naturally trails qualified monism. The sun, tree, stone or river worshipper actually offers oblations to the primal deity, whose “body” is adorned with the sun and the moon, the stars, the earth and all beings on and in it. It forms and pervades all, as the inscrtable “space.” Among evolved minds however, the forms constituting the “body” are redundant to their connect with One, supreme and universal, because they in any case appear and disappear in time and are rendered non-essential to the living, pervading deity. 

The formless being, void of all adornments, is singularly alone in the perspective of the pure monist. They still refer to it a Existence-Knowledge-Infinite or Existence-Consciousness-Bliss-Infinite, but only as a true descriptor to that impenetrable, fathomless being in terms of experience here and now, in forms all about and their own. This converging of the universal in our being – body, possessions, other bodies in our relationships, in our vitality, feelings and emotions, mind and thought, intellect, knowledge and bliss, and sans every trace of it all – is the summum bonum of true religion, the innate experience at the root of our spiritual being. 

Pure Monism is then where we are led up to … through fervent worshipful Dualism, which today is fast going out of vogue and increasingly becoming unacceptable to secular, materially grounded and critically aware minds. Relating with the formed immanence of the universe-being, of Qualified Monism, brings the deity within our touch, permitting us to love it in truth, embrace its “presence” in the diversity all around us, respect nature and the environment that envelops us, and actually sense the brotherhood we formally hear of. When the overwhelming love of truth settles, the ground is prepared while we wait on the being-with-void, of pure monism, to inundate the knowledge we have of our self.

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Journal : Awakening … Into The Truth

THE SANATAN WAY

The world capitalises on our need to be happy in a variety of ways : by the economic order in which food is available to those who either have land and money for inputs to grow and harvest or have the money to buy it in the marketplace; it keeps billions on our planet hungry and deprived, and enslaved. There are regions where water is sold by owners of fresh water bodies and clean air to breathe can be had only in costly air-conditioned areas. Governments and oligarchs big and small buy up natural resources held untill then in common and, as “property owners,” do as they please untill the environment is too polluted and is no longer self-generating, leaving the “public” more in want of fish, firewood and animals, even air and water that was earlier consumable and freely available till then.

Then, there is the ubiquitous media and “urban” advancements – food, gadgets, civic amenities, security, transport, communication, entertainment, lifestyle – that get propagated to multiply people’s needs, create where there was not, which again ropes in a much larger population that perpetually feel disatisfied, constantly aspires to enter the set graded channels and end up either enslaving, being enslaved, or becoming mediates in between.

The apparent priviledges of the masters too is less real than it seems : they might have more than they need, but the needs multiply, with real risks to their wealth and income; that it all might disappear in a jiffy or diminish alarmingly for any number of causes, leaving them rather poor. If not enslaved by bigger cats in business, there would be robbers and killers on the prowl, or taxmen and politicians who may or may not be humoured unless the stakes are met on the high. Money itself begins to enslave the masters and dangerously too, like a man astride a tiger !

Apart from material causes, rather as perceived material causes, images or impressions in memory, or imagination, trigger the same persistent emotional distress – pain, want, anger or despair, nowhere thoughts, darkness in awareness and inadequacy of being. Every craving that issues of recall and takes us over, everytime we are lost in the maze of thought or are unable to extend it to light, we suffer the same smallness of the slave, of being a mere for-other distressed robot under remote control. Occasionally, some of us meet a guide or chance on our own the ability to hold the dissatisfaction in our very hand and summon the intuitive will to take the grapple on to the next level, where our purity of being fills us with manifold more moral strength and intellectual acuity required to wring the truth out of matters in our subconscious and those thrown up by out mental ground.

Few are fortunate and sagacious enough to remove themselves from this worldly game of being in the master-slave trap, of ensnaring and entrapping others into it. But it continues blatantly for the billions in every secular and religious walk of life; yes, every ‘faith’ plays by it, more or less. 

In the Sanatan way, its varnashrama society codifies the “householder” period of life during which the man is expected to fulfill two goals : acquire income and wealth and attain physical pleasures and sensuous joys. The period covers approximately 25 years, one-fourth of the total, after he has gone through the rigours of leading a celibate life and educating himself in a whole range of disciplines including dharma, which equips him with moral clarity, ethical norms, and a well-etched perspective of matters in truth and the ability to discriminate between right and wrong.

Unlike the contracted souls of bleak, colder climes in the West with fewer hands, less sunshine and deficient resources, which conditions tethered them to survival-induced barbary amongst themselves and compelled them to colonise faraway lands and its populations, the agriculturally rich energy-surplus tropical lands fostered far more expansive and embracing ways of life in the Indian subcontinent. The Sanatan way evolved with the refinement of the thread of thought from Vedic antiquity, its culmination in the Upanishad era and popularisation through the Epics, Ramayana and Mahabharata, the Puranas and, above all, the Bhagavad Gita. 

Though there were codified norms laid out by various authorities for public behaviour and conduct in private, the evolution of both the community and the individual was more an integrated and inherited affair, with rules and values perspective even the unlettered were aware of. The elite and the laity grew into the Sanatan way without an elaborate enforcement bureaucracy or judicial vertical, and fell in step in accord with their nature and station. The community was responsible for the welfare of its people; and individuals for themselves, for each other and the community. 

A community of people that lives responsibly must have collective institutions and agreed processes to educate and skill its people in diverse arts and sciences. It must also value truth : as God to theists and as pure knowledge to atheists. The truth is self-evident to the man unified with himself, his day and his environment, his people and his time. How the man’s being expands with thought and action issuing from the unified self, and contracts of segregagtion or alienation, also yields his moral and ethical values. The book merely records them and makes it formal.

The Sanatan way, and the Hindu country, produces scriptures and saints. Untill history began with kings and monuments, and truth was no longer evident : it only remained in debates and arguments. People were no more responsible for their karma, for living out the consequences in their awareness in order to learn, know and remember, and transcend with their awakening. Instead, men and women came to be seized by concerns of wealth and power, slave and enslave !

Karma is the thread vibrating between our immortality and now, over the seen and unseen. It spans the five sheaths of our being across the three great spaces, in our life and death and beyond through umpteen iteration of forms gross, making or unmaking the subtle untill its unity with the causal and ultimate turning away for liberation absolute. Our preoccupation with the body, with material possessions and worldly station only distracts us from the primary task here and now : of attending to the karma pulsating in the unseen. The shrink is of no help … for he only takes his norm and references from the mundane.

Journal : Atharva Veda – Part V

A SMALL SELECTION OF FREELY PARAPHRASED HYMNS … concluded

Source : Hymns of the Atharva Veda [ 1895 ] by Ralph T.H. Griffith

http://www.sacred-texts.com/hin/av/av01034.htm

Part I @ https://vamadevananda.wordpress.com/2012/07/10/journal-atharva-veda-part-i-29-2/

Part II @ https://vamadevananda.wordpress.com/2012/07/20/journal-atharva-veda-part-ii/

Part III @ https://vamadevananda.wordpress.com/2012/08/01/journal-atharva-veda-part-iii/

Part IV @ https://vamadevananda.wordpress.com/2012/08/13/journal-atharva-veda-part-iv/

 

Vedas, Vedic Age and Vedic People : A Brief … concluded

LIFE, DEATH & TRUTH – ( 3 )

Is there life after death ?

What will happen to me after death ? ”

Liberation : The First Primordial Delusion

Through Part ( 1 ) https://vamadevananda.wordpress.com/2012/08/01/journal-atharva-veda-part-iii/ and Part ( 2 ) https://vamadevananda.wordpress.com/2012/08/13/journal-atharva-veda-part-iv/ we laid out the “ Model Of Being “ extrapolated from what the Vedic seers discovered in their own self, which every human being at any time can. We posited three Great Spaces instead of just the gross one with material forms. The three Spaces – Material, Mental and Causal – are co-existent and co-incident but have entirely different nature and laws. The Mental was more fundamental than the Material, and Causal more than the Mental.

Every man can observe the living body is preserved by something other than itself – Vitality, which inert and “dead” bodies lack. It is the non-material Vitality that keeps the material body organs operating, diverse health and vigour imparting processes going, and cognitive functions of the nervous system and the brain powered. In human beings, the nervous sytem and developed brain opens across a node into the Mental Space, to which all cognition and feelings are carried by the Vitality. These inputs or stimuli are perceived by the “agent,” the individual self conscious being, the “person” to whom the presentation comes to mean and affect. In reaction, emotions arise, the intensity of which depends upon the how much the input feeling or information means to the individual. Concurrent with the emotion, coursing on vitality in the very body, arises the desire and consequent will that may either prompt animal action, human restraint or rise into the deliberating zone of the mind.

This is what life is – in the mind; how its signs are – of vitality. It is an absolutely different universe from the material one about us in nature, purpose and laws. It is non-material, in Mental Space. Here, the individual living being has its own assigned domain, called the mind. The mind has three parts : Vital, Deliberative and Intellectual. The first is the grossest and most proximate to the brain – nerves node through which the Vitality courses. It is the part that first manifests with the creation of nerves. The Deliberative part is subtler, more free of the gross, that surfaces in the domain with the formation of the brain and becomes available to the individual. The third, the Intellectual part, opens in the presence of the fully developed brain.

Though life is not of the body, senses being outgoing and organs of action being of such value to survival, procreation and sensual gratification, and form being the localised identity to the rest of the universe we find ourselves in, human beings identify themselves with the body, concern themselves with the phenomena in material space, and readily, compulsorily, allow themselves to claimed by it. But, even so, we reserve our deepest bonding, closest and most fulfilling relationships with beings that have access to the mind and its capacities … because we are similarly endowed and it is that which makes us of one species. That we are the body is the first primordial delusion upon human beings.

Liberation : True Knowledge ( I )

This knowledge we perceive and validate within ourselves, of the Three Great Spaces in and of which the entire universe is held, is our own. The beholder of this truth is as differently empowered from how the materialist is as one looking at the entire panorama is from another viewing through a pinhole ! There is impermanence in the material world; objects are endlessly preserved its the mental space.

In continuity with our discovery, we observe that mortality or death is of the nature of loss of material form alone. The cessation of life functions in the body, of directed vitality on which our power to sense and act rests, is “separation” of the tripartite Mind from the body, which its Vital part had preserved and kept alive until then. The “subtle” combination including the individual-ego-self departs with its deepest urges, alongwith the desire flared up at the time when the last breath is expelled. The unit includes its mental impressions, sans name-place-form identities proper to the material space. The lost, immobilised but conscious being separates from the body and is carried on vitality, along with its vital organs and functions, then potential.

Instead of coming to an end, as it happens with the material form, the entire subtle unit remains in mental space, tethered to its source in causal space – the Soul. The attenuated individual self hovers for the duration it takes for it to live through heavenly and hellish emotional consequences of its moral and immoral actions in life as it was, quite as mortals live through their own subconscious impressions in dream. After the “ Karma “ expose is over, the subtle self reincarnates with its morally laden conscience as another body in the material space.

This then is the nature of the Mental space : knowledge. All forms in it are non-material, whether of the individual being, which is but an ideated sense of separately existing self, or of impressed knowledge and empowerment. Its purpose is to preserve the individual self’s journey in truth, both in life and afterlife. It is the indelible realm where the laws of karma are operative and come to fruition, where the acquired learning, impressions and desires of the individual self are safeguarded, for it to take it forward from one opportune lifetime to another. The Mental Space is also the incorruptible school and authentic source of morals, the codes for mental and behavioural conduct essential to spiritual evolution and abiding happiness that humans are eternally advised to uphold in life.

In truth, the Mental universe of the individual self is more real, infinitely more real, than its material one. But the individual self forgets, on account of the mesmerising effects of its physical birth, its several identities in life, multiple opportunities to diverse experiences, and its attachments to objects and beings that please. Though no religion is the original source of codes to moral life, the few which originated in the East have institutionalised them in their belief and practice, and serve to remind men of their essence. Once in a while, a practitioner rises to that origin in the Mental Space and comes back shining in its truth to re-proclaim them in contemporary terms. I know of several in the land of my birth.

The individual self and the tripartite mind never dies of age. Its journey is without a beginning and continues endlessly through the transmigration from one body to another until, in one of its lifetime, it acquires enough memory and truth in its own regard to outgrow the subtle body. Its life then becomes his last; the mind form, its domain in the mental space, detaches from the self for all purposes except as necessary for the physical-spiritual momentum to come to its end upon death of the form. The individual self unifies with the Soul and transmigrates no more !

Liberation : True Knowledge ( 2 )

The Soul is the ever awake witness – consciousness that looks over the individual self in life and oversees its karmic consequences and its transmigration in afterlife. Under its gaze the vitality, alongwith potentials scripted into it, attaches itself with the cosmic knowledge coagulates programmed in another material form. Soon, the individual being is vitalised, identifies with its new body, new parents, family members, places and names, and is launched on its journey in material space through childhood, adult life, old age, to another death !

The Soul is One, not many, as is claimed in common parlance in such terms as : my soul, his very soul, the soul of the man, etc. It is the I-witness-consciousness, free and pure, without the least karmic impression, pervading the Causal Space from which the manifestation of the material and mental universe proceeds, and to which all detached knowledge impressions aggregate. The same Soul reflects in each ideate impression of the individual self in the Mental Space and vests it with its own separate – I – consciousness.

The Soul witnesses the sense of separation in the individual selves with an immense wonder at its untruth, for it is forever filled with its own undifferentiated awareness of being infinite. Some call it God, a nomenclature I might agree with provided it excludes the “ Person ” superimposed on it. Except for the degree of Truth respective to each, the Soul is as much a phenomena of the Causal Space as the individual self is of Mental Space. There is no sense of agency or doership in the Soul. Witnessed in absolute wakefulness, the universe is its dream that instantly comes true.Bliss infinite is its only attribute.

It is not impossible for anybody to validate the truth of these matters of fact, but well nigh. For, it is impossible to be awake during deep sleep ! There are prescribed paths to travel the inner way consciously, laid out in Raja-Yoga. There is not much that can be said in this regard, hence.

Liberation : True Knowledge ( 3 )

One is lodged in the true nature of the Self, sans I or universe, when identity with even the Soul-I-consciousness is cut asunder… The Self is absorbed in itself. It is consciousness pure – unthinkable, indescribable. Or, not even that. There is no word for That.

* * *

 

( 31 ) A Song Of Harvest

BOOK III : HYMN XXIV

The plants of the earth are rich in milk

And rich in milk is this, my word,

So from that which is rich in milk

I fetch hither a thousandfold more.

 
I know Him who is rich in milk.

He has made our corn abundant.

The God whose name is Gatherer

Him we invoke

Who dwelleth in his house

And, who sacrifices not.

 
Let all the five races of mankind

All the five regions of heavens

Bring abundance hither

As the stream brings drift after it rains.

 
Open the well with a hundred streams

With a thousand streams that exhaust not.

So too, cause this corn of ours to be abundant

With a thousand streams.

 
Gather up, O Thou with a hundred hands !

Pour forth, O Thou with a thousand hands !

Bring hither abundance

To the corn that is ripe

And to those yet not prepared.

 
The Gandharvas claim three sheaves.

The lady of the house has four.

We touch thee with the sheaf

That is the most abundant of them all.

 
O Praj
āpati ! Adding and Gathering

Are thy two attendants.

May they bring abundance hither

Abundant wealth that does not exhaust.

( 32 ) On The Means To Obtain Immunity

From Taxation In The Next World

BOOK III : HYMN XXIX

I bring to you freedom from hate

Concord and unanimity.

Love one another

As the cow loves the calf

That she has borne.

 
One-minded with his mother

Let the son be loyal to his sire.

Let the wife, calm and gentle

Speak words sweet as honey

To her man.

 
No brother hate his brother

No sister be unkind to sister.

Unanimous, with one intent

Speak ye the words in friendliness.


That spell through which gods bade

That you sever not

Nor ever bear hatred for each other

That spell we lay upon your home

A bond of union

For unanimity among the men.

 
Intelligent, submissive, rest united

Be friendly and kind

Bearing the yoke together.

Come, speaking sweetly

Each one to the other.

I make you of one intent

And of one mind.

 
Let what you drink be common

Share your food together

With one common bond

I bid you.


Serve Agni. Gather around him

Like the spokes about the chariot nave.

 
With binding charm, I unite you all.

Obeying one sole leader

Be of one mind.

Even as the Gods, who watch

And guard the ambrosia

May ye be of kind heart

At morn and eve.

( 33 ) A charm to restore virile power

BOOK IV : HYMN IV

Thee, O Plant, which the Gandharva dug up for Varuna

When his virility had decayed …

Thee we dig up, that causest strength.


Ushas (Aurora), Sûrya, (Sun), and this charm of mine;

The bull, Prajâpati (the Lord of creatures)

Shall arouse him with his lusty fire !


This herb shall make thee

So very full of lusty strength

That thou shalt, when thou art excited

Exhale heat, as a thing on fire does !


The fire of the plant

And the essence of the bull

Shall arouse him !

Do thou, O Indra, controller of all bodies

Place the lusty force of men

Into this person !


Thou, O Herb, art the first-born sap of the waters

And of the plants.

Thou, moreover, art the brother of Soma

And the lusty force of the antelope buck !


Now, O Agni, now…

O Savitr, now…

O Goddess Sarasvatî, now…

O Brahmanaspatî, do thou stiffen the penis

And render it as a bow !


I stiffen thy penis, as a bowstring upon the bow.

Embrace thou the women

As the antelope buck mounts the gazelle

With ever unfailing strength !


Bestow upon him, O Indra

The strength of the horse

Of the mule, the goat and the ram…

And the strength of the bull on top.

( 34 ) A Lover’s Sleep-Charm

Book IV : HYMN V

The Bull who hath a thousand horns

Who rises from the sea,

By him, the strong and mighty one

We lull the folk to rest and sleep.

 
Over the surface of the earth

There breathes no wind

There looks no eye.

Lull all the women

Lull the dogs to sleep…

With Indra as thy friend !

 
The woman sleeping in the court

Lying without, or stretched on beds

The matrons with their odorous sweets—

These, one and all, we lull to sleep.

 
Each moving thing have I secured

Have held the eye and held the breath.

Each limb and member have I seized

In the deep darkness of the night.

 
The man who sits, the man who walks

Whoever stands and clearly sees…

Of these, we close the eyes shut

Even as we close the house shut.

 
Sleep, Mother.

Let the father sleep.

Sleep, o dog.

Let the master of the house sleep.

Let all her kinsmen sleep.

Let all people who are around and about sleep.

 
With soporific charm, O Sleep

Lull thou all folks to slumber.

Let the rest sleep till break of day

I will remain awake till dawn

Like Indra, free from scathe and harm.

( 35 ) A Parting Traveller’s Address To The Houses Of His Village

BOOK VII : HYMN LX

I, prudent, bring power and a win a treasure for you

With amicable eye that strikes no terror.

I come to these houses with praise and kind thoughts :

Be not afraid of me.

Be glad and joyful.

 
Let these delightful houses that are rich in power

And are stores of milk

Replete with wealth and standing firm

Become aware of our approach.

 
These houses we invoke

Whereon the distant exile sets his thought

Wherein dwell many a friendly heart :

Let them be aware of our approach.

 
Thus I greet ye, of ample wealth

My friends, who enjoy delightful sweets

Be ever free from hunger, free from thirst !

O ye Houses, fear us not !

 
Kind greetings to the cattle here

Kind greeting to the goats and sheep !

Then, of the food within our homes

Kind greetings to the pleasant drink !


Full of refreshment, full of charms

Full of laughter and felicity

Be ever free from hunger, free from thirst !

O ye Houses, fear us not !

Stay here, and come not after me :

Prosper in every form and shape.

With happy fortune will I come

Grow more abundant still

Through me !

( 36 ) Sacrificial Incantation

BOOK VII : HYMN XCVII

As we have elected thee, skilled Hotr

As our sacrifice proceeds today

Come to the firm seat, o most mighty !

Yea, come in firmness

And, knowing the sacrifice

Approach the Soma.


O Indra, the Lord of Bay !

Connect us with kine, with spirits

With steeds, princes and with favour

With the portion of Brāhmans

That is destined for God

And with the goodwill of gods

Who merit worship.

 
O Agni ! O God !

Thou hast brought hither the willing gods

Whom thou now must send

To their own dwelling-place.

O ye, Vasus !

When ye have eaten

And have drunk the sweet juices

Endow this man with precious wealth.

 
O Gods, who, pleased with me

Have come to my libation !

We have made your seats of easy access.

Bear thou and bring hither your treasures

And, partaking of the rich warm beverage

Mount thou to the heaven.

 
Go to the sacrifice, O Lord of Sacrifice !

Go to its master !

Go thou to thy birthplace !

Go now, with Svāhā !

 
O Lord of the Rite !

This is the sacrifice for thee…

Libations charged with vigour

 In the hymnal pit. Svāhā!

Vashat ! To paid and yet unpaid oblations.

Ye Gods, who know the way

Find and pursue it !

 
O Lord of the Mind !

Lay this sacrifice of ours in heaven

Among the Gods.

Svāhā in heaven !

Svāhā on earth !

Svāhā in the space in between !

All Hail ! I have paid offerings to the wind.

( 37 ) An Initiation …

BOOK VII : HYMN CV

Leaving humanity behind

Making the heavenly word thy choice

Address thyself to furthering and guiding the men  

With all thy friends.

( 38 ) Benediction On A Warrior

BOOK VII : HYMN CXVIII

Thy vital parts I cover with thine armour :

May Lord Soma clothe thee with immortality !

May Varuna give thee what is more than ample !

And may the gods rejoice

In thy triumph !

* * * Concluded * * *

Journal : Atharva Veda – Part IV

A SMALL SELECTION OF FREELY PARAPHRASED HYMNS … contd

Source : Hymns of the Atharva Veda [ 1895 ] by Ralph T.H. Griffith

http://www.sacred-texts.com/hin/av/av01034.htm

Part I @ https://vamadevananda.wordpress.com/2012/07/10/journal-atharva-veda-part-i-29-2/

Part II @ https://vamadevananda.wordpress.com/2012/07/20/journal-atharva-veda-part-ii/

Part III @ https://vamadevananda.wordpress.com/2012/08/01/journal-atharva-veda-part-iii/

Vedas, Vedic Age and Vedic People : A Brief … contd

LIFE, DEATH & TRUTH – ( 2 )

Is there life after death ?

What will happen to me after death ? ”

Through Part ( 1 ) @ https://vamadevananda.wordpress.com/2012/08/01/journal-atharva-veda-part-iii/ we are laying out a consistent basis for reincarnation and life after death, as a matter of fact and not of speculation or mere belief and faith that the Death – Burial – ‘ Day Of Judgement ‘ process proposed in monotheistic religions demand, which billions of their followers are taught of and abide by, even though the thesis beggars belief, calling on huge imagination and immense leap of faith.

The reasoned “ Model Of Being “ extrapolated from what the Vedic seers discovered in their own self, which every human being at any time can, involved positing three Great Spaces instead of just the gross one with material forms. The Spaces – Material, Mental and Causal – are co-existent and co-incident but have entirely different nature and laws. Every man can observe the living body is preserved by vitality that inert bodies lack. In human beings, with a developed nervous sytem and brain, the body is pervaded and acted upon by the mind, which is absolutely non-material and has a nature entirely other than that of the inert body.

It is so far established that the human being is not just the body with which one is identified during waking hours. That, the brain is not the mind, though certain phenomenal happenings in the mind and brain might be concurrent ; that, we derive all our experiences through and of the body but all experiential phenomena actually takes place and is perceived in the mind.

Humans are mental beings that have a vitality powered physical body to sense and act, experience and learn, think out and know. Even the Vitality behind all manner of cyclic effects is a programmed form of energy, essentially non-material, which enables life forms to digest, respire, recharge, purify and excrete. An effect of the divergent ways, nature and laws particular to matter and mind is evident in transaction analysis The three ego states – child, adult and parent – are nothing more than subconsciously qualified ego-individual-being pervading the mind-body complex while it is awake. The body follows the “thermodynamic direction” of time, from past to present, child to adult to parent… but the respective impressions in the mental space do not age or die, unless consciously dealt with, adequately and in certain completeness ending upon our self.

Mortality, death, loss of form and ultimate disappearance is natural to all bodies in material space, as their normal course. The regular phenomenal effect is inevitable and does not require the slightest human intervention, if we are willing to wait. But what is “Death ?” It is the cessation of life functions in the body… the loss of directed vitality on which our power to sense and act rests, that carries our cognition faculty and our ability to think, know and recall. But is it “cessation” of “directed vitality” or its mere “separation” from the body that it had preserved and kept alive until then ?

We know material forms destruct in time. The forms in mental space however are not subject to the same norm, as can be observed in our direct experience : the knowledge we acquire consciously and clearly when we are younger keeps fresh forever if our brain, the doorway to mental space, is not damaged or atorphied; the subconscious impressions from past arise with the same effect in our present, whether auto-qualifying the unaware ego with urges and compulsions or raising those surreal dreams during which our subconsciously impressed memories are revealed.

We are now in a position to answer the questions :

Is there life after death ?

What will happen to me after death ?

The clear conclusion is that the material body will die and there would no “life” for it as it was before. It will degrade and breakdown into atoms and molecules that will find their use in forming other life or inert forms. But the “subtle” combination including the individual form departs with its deepest urges, alongwith the desire flared up at the time when the last breath is expelled. The subtle being includes its mental impressions, sans name-place-form identities proper to the material space. The immobilised and lost but conscious being separates from the body and is carried on vitality, inclusive of its potential organs and functions. Instead of coming to an end, as it happens with the material body, the entire subtle unit remains in mental space, tethered to its source in causal space – the Soul – and is reincarnated in another body in the material space in due course of time.

The Soul is the ever awake witness – consciousness that oversees the transmigration. Under its gaze the vitality, alongwith potentials scripted into it, attaches itself with the cosmic knowledge coagulates programmed in another material form. Soon, the individual being is vitalised, identifies with its new body, new parents, family members, places and names, and is launched on its journey in material space through childhood, adult life, old age and another death !

* * *

Next Part… a discussion on Moksha – liberation from the transmigration cycle.

To be continued …

* * *

( 23 ) A Benediction At The Election Of A King   –    BOOK III : HYMN IV

 O King ! Shine as the lord

The sole ruler of the people.

For, to thee has come the splendour of kingship

Let all regions of the heavens invite thee.

Here, invite the waiting men

And acknowledge each, as they bow before thee.

 
O King ! The clansmen have elected thee.

These five celestial regions have elected thee.
Rest thou on high, on top of this power supreme.

Thence, as a mightiest amongst us
Award us all with the treasure of your great deeds.

 
O King ! The kinsmen shall now invite thee

And thou shall go to meet them.

But with thee shall go Agni, as an active herald.
Let women have your good in their heart

And their sons be friendly, disposed well towards you.

Thou, O Mighty One, shalt receive tributes in abundance.

 
First the Asvins, Varuna and Mitra…

Then, the Universal Gods and Maruts shall call thee.
Thence, O Mighty One, direct thy thought

To spreading the wealth …

To giving the gifts of your treasure to us all.

 
Speed to us hither from the farthest distance.

Propitious unto thee be the Earth and Heaven.
Even so hath Varuna, the Lord, asserted…

He himself has called thee : Come thou hither.

 
Welcome to the tribes of men, O Indra !

O Indra, Varuna deems thou accordant.
To his own place has he called thee

Saying, “Let him adore the Gods.

Let him guide the clansmen.”

 
The bounteous paths, O King, all in concert

Have given thee room and comfort

In sundry places and forms.

Let all of these call thee hither

In unison and harmony.

Live thy tenth decade here, O King.

Be a strong and kind ruler.

( 24 ) A Prayer For The New Year  –  BOOK III : HYMN X

The First Day has dawned.

May Yama be with the cow

With blessings for her to pour forth her milk.
May she be rich in milk

And provide for us through many a coming year.


May the Night who approaches as a cow

she, whom the gods accept with joy

she, who is the Consort of the Year

Bring abundant happiness to us.


Thou, O Night, whom we revere

And look upon as representating the Year,
Vouchsafe us children to a long life

And bless us as to enhance our wealth.


This Night is the same

Whose light first dawned upon us.

She moves, established in the midst of others.
Great powers and glories are contained within her.

A first-born bride, she conquers all

And bears us children, being her own.


Loud was the wooden pass-gear’s ring and rattle

As it made the annual oblation ready.
First Ashtak
ā ! may we be lords of riches

With able and cultured children
And good men about us.


The shrine of Il
ā flows with oil

And is lined with fat :

Accept our oblations, O Jātavedas !
Tame animals of varied form and colour —

May all the seven abide with me contented.


Come thou, O Night !

To nourish me and make me prosper.

May the favour of the Gods attend us.
Filled full, O Ladle, fly thou forth.

Completely filled fly back again.
Serving at every sacrifice

Bring food and energy to us.


This Year hath come to us, O Ek
āshtakā!

Thou art its lord and consort.
Vouchsafe long lives for us children.

Bless us to enhance our wealth.


I worship the Seasons

And Lords of the seasons.

Over the year, its parts and groups
Years, Half Years and Months…

I offer to the Lord of all existence

Beings and things.


I offer to the Seasons

To their several groups

To Months and Years.
To Dh
ātar, Vidhātar, Fortune

And to the Lord of all things existing.


With clarified butter and libation

We sacrifice and adore the Gods.
Wealthy in kine, may we retire

To rest in our modest homes.


Ek
āshtakā, burning with zealous fervour

Brought forth her offspring…

The great and glorious Indra.
With him, the Gods subdued their adversaries :

The Lord of Might became the Dasyus’ slayer.


O Mother of Indra and Soma !

Thou art the daughter of Prajāpati.
Satisfy thou our hearts’ desires.

Accept our sacrifice gladly.

( 25 ) A Blessing On Barley Crops  –  BOOK IV : HYMN CXLI

Spring high, O Barley

And become much

Through thine own magnificence.
Overflow all storage vessels.

Let the bolt from heaven forbear

From striking thee down.


As we invite thee, O Barley

We call upon the God who heareth us.
Raise thyself up, like heaven on high

And become immeasurable

As the sea.


Let thine out-turns be beyond measure.

Beyong measure be thy gathered heaps.
Exhaustless be the givers of thee

And exhaustless be those

Who eat of thee.

( 26 ) A Blessing On Cattle  –  BOOK IV : HYMN CXLI

O’ My Good Man !

Vayu collected these cattle for us.

Go thou, find their sustenance

And keep them in Tvashtar’s care :
May Indra bless and comfort them

And Rudra look after them

So that they would surely increase.


Take thou the iron axe

And make a pair by marks upon their ears.
This sign the Asvins have impressed :

Let these increase and multiply.


Even as Gods and Asuras

Even as mortal men have done
Do ye, that these may multiply in thousands.

O Asvins ! Now, pray, make the mark.

( 27 ) A Benediction On A Newly Built House  –  BOOK III : HYMN XII

Here, I fix my firm-set dwelling.

May it overflow with clarified butter.
May it stand in safety.
May we approach thee, O House

With all our people

Good men, free of charms
And dwell within thee.


Even here, O House

Stand thou on firm foundation

Wealthy in horses

Rich in kine and gladness
Wealthy in nourishment

Milk and fat that rise up (in sacrifice)

For great felicity and good fortune.


Thou, O House, art a spacious store

With lofty roofs and full of clean corn.
Let the young calf and the little boy approach thee

And milch-kine stream homeward in the evening.


May Savitr and V
āyu establish this House.

May Brihaspati, who knows, show the way

And may Indra protect it.
May the moist Maruts sprinkle it with clarified butter

And may King Bhaga make our corn farms laden with grain.


O Queen of the home ! In the beginning

Thou sheltering, kindly Goddess was established by the Gods.
Clad in thy robe of grass, be thou friendly, kindly disposed

And give us wealth, with good men about us.


Thou, O Pole, mount the pillar in due order.

Strong and shining forth afar, keep off our foes.
O House ! Let not those who dwell within thee suffer.

Let us dwell within thee through a hundred autumns

With all our men and folks in the family.


To this House, the tender boy has come.

The calves have come with all the beasts
To drink from this crock hither

Foaming with jars of curdled milk upturned in it.


Bring hither, O Dame, the pitcher full

And pour out the molten butter blent with nectar

Bedewing these thirsty beings with a draught of ambrosia.
May abundance itself guard this dwelling

And fulfill all our hopes and expectations.


H
ere, I bring Water that is free from all impurities

That kills all cause of illness and disease
With Agni, the immortal one

Here I enter and make the house my own.

( 28 ) A Merchant’s Prayer For Success In His Business  –  BOOK III : HYMN XV

I stir and animate, Indra the merchant .

May he approach us and be our guide and leader.
Chasing ill will, wild beast and highway robber

May He who has the power

Give to me the riches I seek.


The many paths that Gods are wont to travel

The paths that go between heaven and earth
May they all rejoice with me

Through these oblations I offer

Of milk and clarified butter

That I may be rich

And make profit by my purchase.


With fuel for thou. O Agni !

I offer butter and my longing

For strength and conquest.

And, with prayer for strength

I adore this holy hymn
To gain a hundred treasures.


O Agni, pardon our repeat submission.

We have trod this distant road.
Favour us in our effort to sell and barter.

Make our merchandise exchange deals profitable.
Accept the twin offerings in our libations

And grant that they be propitious.

Make our ventures prosperous and enhance our income.
.
Ye gods ! The wealth I carry for my transactions

Seeking to add more to it…
This very wealth I offer to thee.
May this wealth grow for me, not less.

O Agni, upon this sacrifice
Chase away those that hinder our profit !


Ye gods ! The wealth I carry for my transactions

Seeking to add more to it…
This very wealth I offer to thee.

Herein, with this libation

May Indra, Savitr and Soma

Prajāpati and Agni give me splendour.


We sing thy praise, O Hotr-priest Vaisv
ānara, with reverence !
Keep thou watch over our children

Over our bodies, kine and lives.


Still to thee, O J
ātavedas, ever will we bring oblation

As to a stabled horse.
Joying in food, O Agni

And in the growth of our riches

May we, thy servants, never suffer.

( 29 ) A Farmer’s Song And Prayer To Speed The Plough  –  BOOK III : HYMN XVII

Wise and devoted to the Gods

Skilful men fast bind the ropes to the plough
And lay the yokes on either side.


Lay on the yokes and fasten well the traces :

Sow the seeds in the furrow formed.
Vir
āj, vouchsafe us while we sense plenty with restraint !
Let the ripe grain come home with drawing of the sickle.


The sharp share of the plough bringeth bliss

Traces on the oxen

Stilts on the ground hold it right and steady.

Shear out for me a cow, a sheep

Get a rapid driver the cart

And a blooming woman, plump and strong !


May Indra press the furrow down

May Pūshan guard and cherish her.
May she, well stored with love

Yield lovingly for us

Through each succeeding year.


Happily let the share turn up the soil

The men happily follow the oxen.
Suna and Sira ! Pleased with our sacrifice

Make the plants bring abundant produce to this man.


Happily may our steers and men work.

May the plough furrow happily.
Happily be the traces bound.

Happily may the driving – goad ply.


Suna and Sira ! Welcome ye to this laud.

Bedew ye both this earth of ours

With the milk that ye have made in heaven.

Auspicious Sitā, come thou near :

We venerate and worship thee
That thou mayst bless us and bestow prosperity

And bring to us abundant fruits for our efforts.


Loved by the Visvedevas and the Maruts

Let Sitā be bedewed with oil and honey.
Turn thou to us, O Sit
ā, with the wealth of milk

In vigour and strength

And pouring streams of clarified butter.

( 30 ) A Jealous Wife’s Incantation Against A Rival  –  BOOK III : HYMN XVIII

From out the earth I dig this Plant and Herb

Of most effectual power
Wherewith one quells the rival wife

And gains the husband for oneself.


O Victorious Plant ! Sent by the Gods !

Auspicious thou, with expanded leaves !

Drive thou the rival wife away

And make my husband only mine.


Indeed, he hath not named her

But dalliest not thou with this husband of mine.
Far into the most remote distance

We drive the rival wife away.


Stronger am I with you for support, O Stronger One !

Aye, mightier than the mighty, indeed.
Let my rival be beneath me

Lower than the lowest dame !


I am the conqueror with thou

And it is thou who art truly victorious.
And, as victory attends us both

We will subdue the emulating bed-mate.


I have girt thee, my Man !

With the conquering Plant

And laid the Mightiest One beneath thee.
As a cow hastens to her calf

And water on its way

So too will thy spirit speed to me,

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