Religion of Brahmin----(Part -1) (The words in italics are the Sanskrit words.

These words can be read in the Sanskrit English dictionary by Sir Monier Williams, available in Internet at <http://www.sanskrit-lexicon.uni-koeln.de/monier/> The Sanskrit words in italics are in Itrans) ----------------------------------------------------------------------------------------------------------------------To know god means to know ourselves, to know our source from whom we are created, and by whom we are created, and of whom we are made and because of whom we are living. Rishi means who can see or draShTRi. The truth seen or experienced by them are recorded in the texts Vedas in the form of mantra (mantra means words which lift us above mortality and also the words those give us immediately what we are desiring.). These are not really some bodys ideas, these are fundamental truths. Texts known as Upanishads are part of Vedas. The text Geeta which contains the words of Krishna is the gist of Upanishads. Certain fundamental things or notions must be clear to grasp the words of the Seers. What the Seers, Rishis(RiShi) have told are self evident truths. When truth is self evident one need not depend on others to know the truth. That you are living, that you are a human being, that fire burns, are self evident truths. Similarly, God, your source, your real self, is also self evident. Things are evident or known to us because we are living i.e. we are knowing. The knowledge is termed as gyan(j~naana) in the texts. You are always knowing, this means you are living or conscious. Everything in you is in the form of knowledge or a form of your consciousness. The tree, flower, every thing you know is a formation of your knowledge or feeling or gyan (j~naana). All the knowledge, senses are forming inside you. This inside is called antara. Whatever you are knowing as physical or external that is also your feeling or knowledge in you. When you look at a rock, the feeling of hardness, shapes etc. of the rock, are felt by you, in you, as your feelings. You feel inside. If you become conscious of these basic facts of your life, you will slowly realize that you are living in your inside, antara. The earth, water, air, creatures are all the forms of your knowledge and you are living in this conscious world. The way you know, the way you feel is distinctively different from any one else. That is, you have a world of yourself, made of your feelings, this is called adhyaatma in Sanskrit. Your feelings are also called anubhUti. anu(also aNu) means atom or micro, bhuti means formation. You are a micro and you are a part of the macro (called sambhUti).(Refer IshopanishadIsha-Upansihad) This why Rishis have told prangyanam brahma----Knowledge is the All. As our feelings are momentary, does not last long (fleeting) and also limited, our feelings(anubhUti) are also termed vinaasha(meaning destruction or annihilation). (Refer third chapter of Aitareya Upanishad.) Your feelings in you take formation as per the external. Your knowledge creates two divisions in you, external(bahis) and internal(antara). To you, mainly it is the external that brings in feelings in you, that provokes the feelings in you. If a needle is pierced in your skin, the pain which was there dormant in you gets invoked. Thus your feelings take shape in accordance with the external. In Sanskrit the word anu also means following. What is there in the external, i.e. in the Universal consciousnesses, our feelings take shape following that. The external flower is the flower formed in the universal consciousness and that we are seeing the flower means, our consciousness is taking the shape of the flower which has been already formed in the Universal consciousness. To know means to become. When you taste the sweetness of honey, in your inside you feel your own sweetness, you (or your consciousness) become sweet and thus feel the sweetness. The external honey is formed from the Universal Consciousness, whose knowledge of sweetness is existing in one of the forms called honey. Whatever is their in the external is also there in us as micro or in

our inside. The process or act of knowing by the Universal consciousness is called sambhutI in the Vedas. There is a domination on us by the external. There are so many things happening in our body of which we have no knowledge and they dont wait for our knowing or approval. The way sleep comes to us, the moment we are awake, the way we dream, are not just as per our sweet wills. We enjoy freedom only to an extent, in a limited way. Thus we can see that there is a regulation that is ruling on us. This regulation is known as Ishitva and the regulator or the regulating aspect of Universal consciousness is called Ishvara. (There is a related Upanishad called Ishoponishad.) This regulation is coming out of the Consciousness. This regulation is what we study in science and are known as laws of physics etc. or mysteries of science but we do not know who is regulating. The regulation, that is coming out of Universal consciousness makes the seasons cycle, makes the earth rotates, makes the flowers bloom..This is not an inert process, this is happening in the Universal Consciousness or this is the outcome of HIS/HER knowing or feeling. This action of knowledge (sambhUuti) is called bala(meaning force) in the Vedas. Whatever HE/SHE knows HE/SHE becomes that. This is called bala. Whatever HE/SHE becomes, in that entity HE/SHE identifies/feels HIMSELF/HERSELF as that only. The act of knowing by which HE/SHE becomes an entity is bala. You are created in HIS/HER knowledge. This creation by knowing is bala. You know yourself as say Neel, this knowing is HIS/HER knowing as you which is you named as Neel. In turn in you this is gyan (j~naana) which are your own feelings. Thus every thing is created. na tasya (HER/HIS) karjam(causes) karanancha (makers, organs) vidyatey(exist); na tat smashchavya (not equal to HIM/HER) adhikashcha(not excelling HIM/HER) drishyatey(can be seen) (there is nothing which can be HER/HIS {cause of existence}, neither SHE/HE has any thing called organ, there is nothing that can equal or excel HIM/HER) parasya shaktir(HIS/HERs supreme Energy) vividhaiba (in various/numerous ways) shruyatey (are felt or is active) (this supreme Energy is felt in numerous ways, active in numerous ways) svavabiki(natural, spontaneous) gyan-o- bala krya (action) cha(and) (this act of bala and gyan(j~naana) is spontaneous) (Refer Shwetaswatar Upanishad, Chapter six.) Whatever comes out of Universal Consciousness is out of desire. Consciousness, i.e. some one who is conscious and active can not be without desire. This creation is created out of desire. There can not be desire without heart or hRidaya. This is why every entity is desiring. We all are desiring. Thus the Vedas have recited. kamomaya(desiring) aebo(certainly) ayam(this) purusha(unit, creature, entity). The act of desire is called kaama. We have been taught by the Seers that what is kaama or act of desiring in us is kaala or the time outside. What is kaala in sambhUti is kaama in anubhUti. The moment we are born we start desiring, the clock starts clicking, the time starts flowing, the life (praaNa) starts flowing. As the clock stops we stop desiring. When we sleep we dont desire----atra sputa na kanchana kaamam kaamayatey, na kanchana swapnam dadarsha (Brihadaranyaka Upanishad) (here, the one who is in the state of sleep neither desires any thing, nor dreams any thing). Thus the creation is from the desire. Vedas have told, tad(SHE) aiikhsat(looked upon or longed)--vahu(mulitiple) sayam( let me) prajayeay(create myself)(She looked on, longed; let me

multiply myself.(Chandyogya Upanishad). (This looking on or long is the creation of time and is the beginning of creation..). Thus She elongates. (This elongation is the spine in us, as the physical representation. It is like a perpendicular, called lamba in Sanskrit and similar to the word long. ) This is why we are all desiring all the time. This is why we create out of desire. If any one says that to desire is a sin, probably he does not know the truth or probably he is saying it in a different perspective. When universal Consciousness desires and multiplies, HE/SHE becomes the universe at the same time HSE/HE remains intact as HE/SHE is in HIS/HER original form or absolute form. Because HE/SHE remains as it is, so HE/SHE never gets consumed! This is why HE/SHE is called ananta(no-end, infinite). This is why Vedas have recited, stayam (real), gyanam(conscious) anantam(infinite) brahma (the absolute, all pervading One). sambhUti and anuvhUti(vinasha) are also termed as vidyaa and avidyaa in the Vedas. vidyaa means knowledge and originates from the word vid which means to know. (Refer Ishopanishad.) vidyaa means the knowledge who can create Herself or manifests Herself by knowing! avidyaa does not mean total absence of vidyaa(knowledge). avidyaa means less vidyaa. Less in the texts actually means fragmented, dissected or incomplete. We are Her fragments or dissected form. But in reality, we are also connected (because of Oneness). Thus we remain held in Her in one part, though we are disconnected. Where we are held in Her, there we can not differentiate ourselves from Her. So this is same in every creature, in every creation. Here in Her we are immutable, assertion less self, immortal. On this assertion less self we are asserting ourselves as aham or I am . I am so and so this assertion has masked this assertion less, unchanged, immutable one. This is a neutral form on which we are coloured all the time.colour of laugh, colour of shyness, colour of sorrow, colour of surprise. At one end (pole) you are neutral, unchanged and at the other end you are changing, vibrating at every moment. Now you are sad, next moment you are wistful and so on. In the neutral form, all such colours of emotion are in neutral form, there you are white. There we dont change. During our sleep we do not know whether we are existing or not, but still when we are awake, we say, I have had a deep sleep. This shows that we have a form, which remains beyond the so called existence. It is because of this we have the fear or instinct of death as we have already died many a times earlier! Thus this is HER microform in us, we call the immutable soul, but fragmented (as seen in us) as anu aatma(n)(anu=micro. aatman = soul.). In Geeta and in other texts, anu-aatma(n) or assertion less, immutable self is also termed as aatma(soul) bodh (consciousness) or nijabodh. (Refer the sixth chapter of Geeta.). Every feeling of yours is forming with the anu-aatma(n) or aatma-bodh in the back ground or as the foundation. Your feelings can not form without You! If you are sad, in your assertive form you are of-course sad but at the other end you remain unchanged. Thus following your feelings(anubhUti/avidyaa) you can see your unchanged form, immortal form. Thus Upansihads have stated that by anubhUti/vinasha or by avidyaa one can cross over the death. Thus in Ishoponishad, there are mantras sayingvinashena{by feeling(anubhUti) mrittum (death) teertwa(crossing over)}. avidaya{by avidyaa) mrittum (death) teertwa(crossing over). { crossing over the death by following the feelings/ anubhUuti / avidyaa) }-----That is one gets over the mortality by following the senses or anubhUuti / avidyaa in the one or by knowing the root of the senses. Thus by following the feelings in you, you can see your immortal, unchanged form in you . Thus you are just not the wavering, flickering, you are not the one who does not know what is going to happen in the next moment, who does not know ones root neither the destination. You are not just

the one haggard, exhausted, running all the time to get the means to fulfill the demand of the life. In the back ground you are unchanged, fully conscious, aware of every thing, omniscient, all accomplished, unaffected by the events of time. Thus we are all immutable ones, anu aatma(n), in our inner self, in our core. Here we are indistinguishable from each other! In-distinguishable, identical, still many, myriads, split forms..! It is like the radiation of the sun. Every ray of the Sun, is the sun it self! Thus every unit, every creation is the micro-soul or the universal soul in micro form! It is like the sparks of the fire, where every spark is the fire itself! It is like the waves of the air, where every vortex, every crest, every trough can identify itself as the air. This has been recited as rUpa(shape) and prati-rUpa(reflected or corresponding shape) in the texts. Probably, here those famous words of the Bible about image (rUpa/shape) finds a relevance. God created man in his own image! We are His image, His imaginations, we are HIS reflections of mind! Those hymns of Vedas are as below: anginr jathayko vubanam pravisha rupam rupam pratirUpo bavuva aeko statha sarva-vUt-antar-atma rupam rupam pratirUpo bahicha (Just like the Fire who is only One and who creates Himself by entering in the every entity of the universe and for His every form there is a replica! So, the Absolute One, the soul of all the entities, and who resides inside all the entities, creates (sambhUti) Himself in all these forms and His every form has a replica (vinasha/anubhUti)! And He is beyond that!) (Refer second chapter of Katho-Upanishad.) vayur jathayko vubanam pravisha rUpam rUpam pratirUpo bavuva aeko statha sarva-vUt-antar-atma rUpam rUpam pratirUpo vahicha (Just like the Air who is only One and who creates Himself by entering in the every entity of the universe and for His every form there is a replica! So, the Absolute One, the soul of all the entities, and who resides inside all the entities creates (sambhUti) Himself in all these forms and His every form has a replica (vinasha/anubhUti)! And HE too is the external!(HE is beyond that!) (Refer second chapter of Katho-UpanisShad.) Though HE decays, radiates in all the forms, HE remains, un-decayed, un-changed. This aspect is called akShara. We, the split ones from akShara are called kShara. These two aspects of the Supreme soul, absolute one, have been stated in many places of the Vedas/Upanishads and also in the Geeta. The whole universe is radiating from akShara, decaying like radioactive decay..we are also radiating inside us in many forms of ours! When we look at this we realize that the regulations, the laws of the universe are flowing out of akShara ! If we look at akShara we cannot identify ourselves as different from HIM! In radioactivity the source decays, here the source does not decay. When we cross over the death then we start realizing, experiencing the divinity, vidyaa, sambhUti, the Creator and Her delegations/steps i.e. the deities. Thus when we know anu-atmaa(n), we get over the death. When we see the akShara at the root of all the anu-atma(n), micro-souls we see the divinity, His regulation is unending, all pervading. Thats why the Vedas (Ishoponishad) have told ..isha (by the ishvara or the ruler) vasyam(shrouded/made to dwell) idam (these) sarvam (all) yat kincha (what ever) jagatyam (in the dynamic universe) jagat(dynamic); tena (by all that) takten (by donating, by giving up) vunjeetha(enjoy, live); ma(never) greedha(crave) kashayachit (others) dhanam(wealth)

(Whatever is there, whatever all (dynamic) in this dynamic world they are covered by the Ishvara(by the regulation of Ishvara), {they are homed/(made to exist) by HIM}) Thus return Him every thing by the acknowledgment of this truth! Never desire any thing that belongs to the others!) (First mantra of Ishopanishad) (The word vasyam means covered by, dressed by, homed by or made to be in existence by; the word jagat or dynamic and jagatyam or in the dynamic world used here has a significance; everything is dynamic or in the stream of time by HIS regulation.) Every thing we are getting like light, air, water, life flowing in us, is from the ONE, akShara, the Universal Soul, Consciousness. If we see this we dont have to get things from others(we then see that every thing we are getting from akShara who is our soul), we dont long for things of others. As we look at this Consciousness who is everything, we realize ourselves also as the centre of universe as we get our identity merged in Him. Our instincts become different! We realize that every thing is in us. We realize that we need not have to run around for the sound, light, tastes, touch and smell. The source is inside us or we are inside the source! In Geeta, Krishna have told: dvabimou (here there are two) purushou (entities) lokey (in the creation) kShara-akShara (kShara and akShara) ) uchhatey (and thus it is called) kShara (the kShara) sarvani( is all) vUtani (entities) kutastha(the one who is at the peak or at the root) akShara (is akShara) uchhatey (thus is called). The Upanishads have worded the akShara like the followings in the Brihadaranyaka Upanishad (Third chapter, about the conversation between the seers Gargi and Yajnavalkya): aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) suryachandramsou (the sun and the moon) bidhritou (are being held) tishthata(and maintained); aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) davaprthibou(the divine plane/heaven and the earth) bidhritey (are being held) tishthata(and maintained); aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) nimesha(a minute dimension of time), muhurta(moments),ahoratrani (the days and the nights),ardha masha(the six months, solstices), masa(the months), reetava(the seasons) sambatsra(the years) iti bidhrtia tishthati (are being held and maintained).. tat ba aetat akSharam Gargi (That is this akShara, hey Gargi). adrishtam(He is not visible) drahsta(but He sees {every one}) ashrutam(He can not be heard) shrotri(but He hears every thing), amatam (He can not be conceived by the mind) mantri (He conceives every one by mind), avignyatam (He can not be ever known) vignyatri(He knows every one); na(not) annyat atah (any one else) asti (is) dashtri(viewer;{He only views, there is no one else who can view; this means all our vision is part of His vision;}), na(not) annyat atah (any one else) asti (is) shotri(listener ;{He only listens, there is no one else who can listen; this means all our hearing is part of His hearing;}), na(not) annyat atah (any one else) asti (is) mantri ( thinker);{He only thinks, there is no one else who can think; this means all our thoughts, reflections are part of His thoughts and reflections;}), na(not) annyat atah (any one else) asti (is) vignyatri (knower; one who knows;{He only knows, there is no one else who can know; this means all our knowing and knowledge is part of His knowing and knowledge;}),.aetasmin (in this) nu khalu (certainly) akSharaey(in akShara) Gargi(hey Gargi) aakasha (sky; radiating space or radiating spread;) oto cha proto cha (intimately integrated) iti (thats it), {in this akShara the space/sky is certainly integrated and intimately held). (Brihadaranyaka upanishad) HE can not be seen or known, because knowing or seeing HIM by us means merging in HIM. As long as we remain a separate knower, viewer etc, we can not know Him completely, because we are still separated! In HIM One-ness and duality are in One-ness. As long it is One-ness and duality,

it is akShara and kShara. Where duality and one-ness is in Oneness, there is only ONE, then there is no akShara, no kShara. So, we term HIMparama(supreme) aatma(n)(soul). It is same One, paramatmaan, akShara, kShara; its the same Consciousness, Universal Mother, Shakti in HER different forms!. Thus is the hymn of Upanishad: divya(divine) hi(certainly) amurta (not formed or dimensioned, beyond dimension) purusha(the soul) sa(HE) bhajjya(HE is outside)) avantara(HE is inside) hi(certainly) aja(who never gets created) apraaNo(beyond life or time) hi (certainly), amano(beyond mind) shruvo (spotless, radiant, white) akSharat(than akShara) parto- para (great and greater) (HE is divine, He is beyond dimensions, He is present outside as well as inside, HE is not a subject of creation; HE is beyond the praaNa(the flow of Life/Time), HE is beyond Mind, He is spotless and radiant, HE is superior to akShara, superior to akShara!). (Mundak Upanishad) It is because of this One-ness HE appears to be asa~Nga or not involved in the worldly activities, unattached, though every activity is HIS knowing or created in HIM(in Universal consciousness) and by HIM. Involvement, attachment happens only when there is duality. If there is ONE and only ONE, where is the involvement, no tie, no attachment ! It is for this reason, we say if God is there why so many injustice can happen? We do not realize that His regulations, control, happen through us, through our instincts. If He reveals just like that, then we will loose our identity. (Like you sometimes feel subdued in the presence of a very great personality.) We will loose our freedom. (Because we will see HIM as a different personality.) We are always after our own identity, its the most loving, endearing thing that we have. It is HE who has created HIMSELF as we. So HE never wants us to loose ourselves, to loose our identity without our willing to do so. When we realize our relationship with HIM, who is HE, we naturally get inclined to leave everything to HIM as we find HIM as our permanent shelter, as the source of unending life and joy, as our real self. This is merging in HIM. At this phase our instinct changes, we get the divine instincts, the instincts of the creator. At this stage the Seers at times naturally identify themselves with HIM and behave accordingly. So for them the regulations, the laws of physics, the rules of science could be different. As long as we dont know HIM, our call to HIM takes its own time to get effective. It does not happen immediately. Because it has to happen through our prevailing instincts and the law of universe----i.e. it has to happen as per the prevailing instincts, knowledge. More we know HIM in us, we know HIM as our Source, as our Element, as our Shelter, we know that we are living in Consciousness, made of Consciousness, regulated by consciousness and every thing external /internal is form of Consciousness, our life starts changing on its own. The events for us will be different. This world will start reacting in a different way. We will realize that someone is taking care of us. Consciousness means the ONE who sees, who hears, who knows, who loves.. Not only that, in the Omniscient Universal Consciousness, to see means to become seer as well as to become the vision and seat of receiving vision, i.e. eye. To listen means to become the listener as well as to become the sound and the seat of receiving sound, i.e. ear, and son on.. It is both creative as well as receptive. Here you get every thing. This is why Vedas have toldvadan (by speaking) vaak(words), pashyan (by seeing) chakkhu(eyes), shrinvan(by hearing) karNa(ears), manwana(by thinking) mana(mind) (By speaking HE becomes the words, by seeing He becomes the eyes, by hearing HE becomes the ears, by thinking HE becomes the mind). This is the plane of neutrality. Here all duality dissolves in Oneness. Thus here we loose all our stains, all our stigma, all our sins. Knowing HIM is living, knowing him is not doing sins; any thing without that leads us to mortality and is sin! Mortality and living in duality is same. Thus Vedas have toldmrityo (from mortality) sa(he) mrityuam(death) apnoti (gets) ya (who) iha(here)

nanaeba(different) pashyati(sees).(the one who sees difference or mortality he gets the death from seeing mortality or difference). There are many such hymns sung by the seers after seeing the ONE in whom every one can find the Real Him/Real Her back, find himself/herself identified with the ONE source, One maker and One element of the universe. There is this hymn in Geeta (sixth chapter) by Krishna on the immutable Soul, akShara: yam lavdha na aparm lavam mannatey na adhikam tata (By getting whom one never thinks that the one has any thing more to get) Yasmin sthito na dukkheyna gurunapi vichallatey. (By resting in whom one never gets moved even by the greatest of all the grieves). {This is written from the teachings received from the seers Shri. Bijoykrishna Chattopadhaya (18751945), and his principle disciple Shri Tridibnath Bandopadhaya(1923-1994). This knowledge belongs to everyone and is everyones treasure.)------Debkumar Lahiri (you may reply about this article to to dkldk@rediffmail.com or debkumar.lahiri@gmail.com)