Vedic knowledge is highly coded

Here is my conversation with David Hughes on the subject:

• oskamalapurkar

  6 days ago
  It appears that all the sutras and teachings from the vedas are highly coded and designed for negotiating and finding solutions for all the problems at all the times. Therefore, they are eternal Sanatana.This mechanism is also followed in the genes we inherit from our parents and species beyond tracing to the origin of life itself. It is imperative to learn this wonderful source of knowledge which acts as self regulatory
• @oskamalapurkar Yes, but because they are coded one must have the guidance of a bona fide self-realized spiritual master. 'Bona fide' means that he is an initiate of the disciplic succession from Vyāsadeva or Śrī Kṛṣṇa, and 'self-realized' means that he has directly realized his eternal spiritual identity, separate from this material body and mind. Only such a person can guide our understanding properly, so that the Vedic sūtras and ślokas lead to the Self-revelation of the Absolute Truth,

  davidbrucehughes 6 days ago

  oskamalapurkar

  6 days ago

  @davidbrucehughes Thanks for your reply I agree.Further I wish to add that Sanatana Dharma tradition stresses on the fact that there are no two individuals born alike. There is no duplication in nature.Learning thru recitation is therefore preferred by Brahminical Gurukulas and sanskaras.As one learns, it can be observed that there is a glow on the face of individuals therefore they become eligible to follow the adesha as mentioned in Purusha Suktam.the knowledge of Maha Vishnu

Divinity As in Vedas

The idea of multiple forms of divinity was in the Vedas .They spoke about thirty-three divinities classified into those of the earth, heaven and intermediate regions. Those comprised twelve adityas, aspects of energy and life; eleven rudras, aspects ferocious nature; eight vasus, the directional forces; in addition to the earth and the space.

The aspects of the thirty-three divinities were later condensed to three viz. Agni, the aspect of fire, energy and life on earth; Vayu, the aspect of space, movement and air in the mid-region; and Surya the universal energy and life that sustains and governs all existence, in the heavenly region, the space. This provided the basis for the evolution of the classic Indian trinity, the Brahma, Shiva and Vishnu.

Rig Veda at many places talks in terms of saguna, the supreme divinity with attributes. The Vedanta ideals of the absolute, attribute- less and limit-less universal consciousness evolved as refinements of those Vedic concepts. The Upanishads are the pinnacles of idealism that oversee all horizons. But, in practice common people worshipped variety of gods in variety of ways for variety of reasons. They are relevant in the context of each ones idea of needs and aspirations; fears and hopes; safety and prosperity; and, the pleasures and pains.

Agama Sastra

The Agama shastras are based in the belief that the divinity can be approached in two ways. It can be viewed as nishkala, formless – absolute; or as sakala having specific aspects.

Nishkala is all-pervasive and is neither explicit nor is it visible. It is analogues, as the Agama texts explain, to the oil in the sesame-seed, fire in the fuel, butter in milk, and scent in flower. It is in human as antaryamin, the inner guide. It has no form and is not apprehended by sense organs, which includes mind.

Sakala, on the other hand, is explicit energy like the fire that has emerged out of the fuel, oil extracted out of the seed, butter that floated to the surface after churning milk or like the fragrance that spreads and delights all. That energy can manifest itself in different forms and humans can approach those forms through appropriate means. The Agamas recognize that means as the archa, the worship methods unique to each form of energy-manifestation or divinity.

The Vedas do not discuss about venerating the icons; though the icons (prathima or prathika) were known to be in use. Their preoccupation was more with the nature, abstract divinities and not with their physical representations. The Vedas did however employ a number of symbols, such as the wheel, umbrella, spear, noose, foot-prints, lotus, goad and vehicles etc. These symbols, in the later ages, became a part of the vocabulary of the iconography.

Adi Sankaracharya Advaita Philosophy

Bhagavan Sankara was the first acharya to write commentary on all the major Upanishads, Srimad Bhagavatgita and on Vyasa Sutras called Brahmasutram. His deliberations on every sutram goes well with his commentary on the relevant upanishad Mantras. Other commentators have concentrated only on the sutras independently, that too as a refutation for Sankara’s Sutra Bhashyam. Sri Adi Sankara as a young boy, became a renunciate after traditionally studying all the Vedic literatures. He traveled for thousands of miles from his place to find his guru who was in meditation for a long time. His guru Sri Govind Bhagavadpada was the disciple of Sri Gowdapada who was a teacher par excellence well known for his Karika on the Mandukyopanishad. Under him he learnt the techniques of properly interpreting the Sastras with a view to gain the absolute. Before writing commentaries on Brahmasutram, he elaborately commented upon eleven main upanishads carefully selected from eleven different sakhas and also upon Bhagavadgita which gives the essence of the Upanishad teachings. We can see consistency in his commentaries only. He has written so many Prakarana Granthas on different topics associated with the Upanishadic teachings. Devotional songs rendered by him are also very popular.

Advaita Philosophy

Advaita Vedanta (अद्वैत वेदान्त, pronounced as "ədvaitə vé:dα:ntə") is probably the best known of all Vedanta schools of philosophy of Hinduism , the others beingDvaita and Vishishtadvaita (total six). "Advaita" literally means "not two", and is often called a monistic or non-dualistic system which essentially refers to the indivisibility of the Self ( Atman ) from the Whole ( Brahman ). The key texts from which all Vedanta (lit., end or the goal of the Vedas) texts draw are the Upanishads (twelve or thirteen in particular), which are usually at the end of the Veda s, and the Brahma Sutra s (also known as Vedanta Sutra s), which in turn discuss the essence of the Upanishad s.

---

Adi Sankara: The Pillar of Advaita

The first person to consolidate the principles of Advaita was Adi Sankara (आदि शंकर, pronounced as "α:di shənkərə", 788 - 820 CE, i.e., 788-820 AD). He is also known as Śankarāchārya (शंकराचार्य, pronounced as "shənkərα:chα:ryə"). Continuing the line of thought of some of the Upanishad ic teachers, and also that of his own teacher's teacher Gaudapada , Sankara expounded the doctrine of Advaita — a nondualistic reality. According to Advaitins (followers of Advaita), Sankara exposed the relative nature of the world and established the supreme truth of the Advaita by analysing the three states of experience — being awake (vaishvanara), dreaming (swapna), and being in deep sleep (sushupti). The supreme truth of the Advaita is said to be the non-dual reality of Brahman , in which atman (the individual soul) and Brahman (the Supreme Consciousness) are identified absolutely. ( Brahman is not to be confused with Brahma , the Creator and one-third of the Trimurtialong with Shiva , the Destroyer and Vishnu , the Preserver.)

Sri Rudram

Sri Rudram covers a vast source of knowledge which is the most
important aspect of Yajurveda and Shaivism. Rudradhyaya is a composite
mantra recitation. The Vedic mantras have definite Chchandas which are
unique and non replaceable.It becomes imperative to prepare the mind
to go into the recitation..Sri Rudram invariably be preceded with
chanting of Shanti Mantra. Thus one is prepared to recite Sri Rudram.
These mantras invoke the true essence of the divinity and bring in the
desired vibrations. It should be noted and stressed that recalling the
ancestors and invoking their guidance brings us closer to Param Atman.
In my opinion Sri Rudram proceeds in this manner.I have listened to
many Acharyas reciting Sri Rudram on many occasions. I admit that I
have not discussed with any of them.But I have discussed with some of
my like minded friends and have read some books.
I request you to give some thought to include this aspect. Please
consult some learned persons.I will be more than happy to know their
views.Attached please find the Shanti Mantra and its nearest meaning
in English.

Indian CultureSecond Essay.

Doc ..1 Indian Culture

In continuation of your letter I have the following matter for your information:

Although I did not read the book by Prof, Stanislaw Grof, but got some idea from the internet .His interest it appears, is in line with the ancient Indian philosophical thinking. It is relevant even today in modern times. It appears that his methods can offer solutions to modern day problems.

Let us try to know the development of knowledge in India during the last 5000 years or so. .It comes mainly from the ancient holy books of the Hindu scriptures. Later they were modified by Jains and Buddhists who adopted it for meditation.

First of all let us answer a simple question: Who are we? The ancient scriptures say that we are the part of the entire cosmos. Even if we do not believe in God, he/she should ask this question. The answer leads us to agree that we are interconnected some how.. The feeling of greater connectedness leads to understand our deeper self. Once we realize this our problems are understood and solutions are within our reach.

A Sanskrit saying says that if at all God wishes to protest us He will give spark in our thought which leads to find the solution. Majority of the rituals of the Hindu pray to invoke this faculty of the mind and not simply surrender to God.

Under such varied circumstances, it is natural that our genetic memories come to our help in an unconscious manner. Some philosophies do stress on confession and corrective measure of pardon will also lead to the same kind of mental preparedness.

It appears that concept of rebirth of the soul when it leaves the body establishes this primal and profound inter connection of all existence. Hindus, Jains and Buddhists and later Indian thought including Gandhian nonviolent approach are based on this concept.

If these thoughts are carried further, we will have profound peace in this world.