Cosmos ,Sanatan Dharma.Ancient Hinduism science.
RIG VED is a collection of many scientific related Hymns. Pl read Satyarth Prakash (The Light of Truth) and A Commentary on the Rig Veda (Rigvedadi Bhashya), both by Maharishi Dayananda Saraswati, the founder of Arya Samaj and great modern Vedacharya or scholar of traditional Vedic wisdom and teachings.Hymns of the Mystic Fire by Sri Aurobindo is worth reading also.
V. I am the Great Vak, Para-Shakti of the Universe:
‘I bend the bow for the Terrible one, so his arrow can strike down the hater of devotion.
I start and order battle for mortals, and I have entered the Earth and Celestial region
On the world’s summit I generate the Father: my abode is in the water, in the cosmic ocean.
I extend over all being, and touch even heaven far beyond, with my forehead.
I breathe a strong breath like the wind and tempest, the while I hold together all existence.
Transcending this earth and transcending heaven, I have become so great in my grandeur.’
This is a hymn of the Great Goddess or Para-Shakti, who here speaks to Mortals, declaring her Supreme Position in the Cosmos, as the power of all and power behind all; She is the Great Power of the Universe as Speech (Vak), by which Surya or the Sun-God himself knows the Veda. Whereas Indra is the Veda vidya or Wisdom of the Vedas and the Self, Vak or Para-shakti, the Goddess as Speech and the Supreme Power is called Saraswati the ‘Essence of the self’ or it’s manifestation, hence Speech or Veda itself, by which Mortals like Manu and even Devas like Surya, receive the Veda.
She is hence the power behind the Vedas as speech, word of the Sanskrit language, the sacred language of mantra or hymns of which, without which, we would have no Veda! The Goddess is Iccha-shakti (Will-power), Kriya-shakti (Power of action) and also Mantra-shakti (The power of mantras) as also Atma-shakti )The power inherit in the Soul or Self).
Parashakti is hence the great Speech of Veda, by which comes from Indra or Transcendent Wisdom himself, in manifest form. Here, the Yogi identifies himself with this Para-shakti, as the Veda itself and hence all Revelation itself, even that to the Devas or Gods.
Indra himself and the Gods however are powerless without the Divine Goddess, Shachi or Shakti, which is the consort of Indra in the Veda and corresponds to his Ojas (vitality) or Bala (strength), personified by the Soma and his drinking of it, granting this power, without which, he cannot slay the Ego-serpent, Vritra.
VI. Muladhara Chakra
Vedic Indra is the deity of the Muladhara Chakra or the root and base Chakra in Tantric-Yoga, and in the Rig Veda, holds the Four-edged Vajra, which is the Four-petalled Muladhara-Chakra in Tantric Yoga of later times representing this.
This form of Indra is the “lower Indra” that must be transformed from this lower aspect representing Ego into the higher Indra representing the Self.
For example, Indra (Master of Senses of Yogi) both destroys his Mother and Father is explained in Brihadaranyaka Upanishad by Rishi Yajnavalkya.
There it is stated that Mother is Vak (Speech) and Father is Manas (Mind). This is what is meant also by Indra slaying his father, Vritra – silencing the mind-ego complex of Yoga.
By silencing the Mind, the Yogi then silences his Speech and hence becomes a Muni (Silent Seer), by practising Mauna (silence). As such, he frees himself from all desires. IV.18 of Rig Veda explains this, and hence it’s true meaning.
Indra we note, then stands alone, with no “Devas” or Gods to help him – meaning he has abandoned all images and forms, and plunges himself into the highest state of the Self, beyond all the Gods. The Devas or Gods here represent the transformed Senses (Indriyas). He thus stands alone, representing his unity in the Cosmic Self or Brahman.
It is hence from this Earth Chakra, that Vritra, the obstruction and enemy of Indra as Kundalini is slain, by Indra’s Vajra, the electrical power of the Vajra as vidyut (lightening), or the great energy and mantra ‘Lam’, which is also Indra’s mantra in Tantric Yoga and that of the root or earth (Muladhara) Chakra.
The Four-edged Vajra of the Rig Veda hence has a lot of significance here! There selected references in the Samhita are found in the Rig Veda, (I.152.2 & IV.22.2.) which relate to the four-petals of the Muladhara Chakra as it’s power of primal awakening stage of the Kundalini in the base of the spine.
Moreover, the next Chakra up from Muladhara is the Swadhishthana, the water-chakra in the lower navel region of which is the Chakra that in Tantric-Yoga is of the Kundalini and Makha the Mythological Beast. This is the demon Arbuda or Vritra of the Waters (hence Watery Chakra which is Swadhishthana) of the Veda.
Not only that, if Indra’s Four-edged Vajra is the Muladhara from where the Electrical Energy arises that slays the Watery Demon or Kundalini in the next Chakra up or Swadhishthana, it shows of a direct reference of the awakening of Kundalini and the releasing of it’s (Vritra’s) withheld Seven Water-channels or Oceans (Sapta Sindhu), representing the opening of all Seven Chakras from Muladhara to the Crown Chakra after initially opening the Muladhara and putting to sleep the mind-ego complex there:
‘Allied with you in your friendship, celestial immortality, the [inner] controller of the senses made the waters flow for mortals. Killed the [dormant] serpent and sent forth the Seven Oceans, and opened as it were obstructed fountains.‘ (Rig Veda.IV.28.1)
Remember – the Kundalini or Makha/Arbuda/Vritra of the Veda and Yoga etc. all relates to the Swadhishthana Chakra and hence Vritra as the ‘watery beast’ and hence the ‘Waters’ are released are the powers of this Chakra and thus frees all other waters or awakens all other chakras after this – but the primal stage occurs in the root or base Muladhara) Chakra, which Indra must first pierce, open, awaken or destroy as the mind-body.
Much of Tantric Kundalini Yoga is hence in the mystic verses of the Rig Veda itself.
VII: Transforming the Sexual Fluid
nd now let the powerful one accept the sacred-bowl filled with milk, white, filled with Shukra’ (Rig Veda.IV.27.5)
Here is the transformation of the lower-energy we talked about of the Shukra or semen in the lower-chakras, representing the genital organs and lust, and it’s being transformed into the higher Soma or immortality through the awakening of Kundalini from the base of the spine up to the Crown of the where, where it is transformed into this immortal elixir (Amrita or Ambrosia).
The sacred bowl here is hence filled with Shukra, the Divine Seminal Fluid, which is transformed to Soma in the Crown Chakra, when it is taken up the Sushumna, the middle-current in Yoga representing the subtle channel in the spine, through which one accesses higher powers, and through which the Kundalini Shakti ascends as Udanavayu, the up-moving air or breath, which has a purifying nature as a pierces the chakras and transforms this lower / base seminal fluid into the nectar of immortality in the Crown of the head.
That Shukra and Soma are both the drinks of Indra shows of the Yogic nature of this deity also, as also the Tantric connection to the two substances as two sides of the same coin. Shukra is also the ‘shakti-fluid’, and hence Indra being lauded as the Maghavan or ‘Powerful one’ or ‘One possessing power’.
In the science of Ayurveda of Indian Medicine, Shukra-dhatu, that is, the seminal fluid is itself also the Ojas or vitality in the body. This is why great Yogis seek to preserve it for strength (like Vedic Indra), and consume it internally only, meaning through brahmacharya (observing celibacy).
In Tantric Yoga, this fluid is taken up internally from the base of the spine or sex-centre, up through all other chakras in the Sushumna nadi or central Yogic current or channel, and transformed in the Crown of the head, as mentioned before. This is done as a process of “internal orgasm” if we like, and takes several years for advanced Yogis to master.
It also shows that such great Yogis take their semen inwards and use it for spiritual purposes, by taking it to the Crown Chakra, where it becomes Soma, Celestial Elixir, rather than used for mundane and such or sexual pleasures alone, absed on lust and ego, represented again by Indra’s nemesis, Vritra in the Vedas, and also shows how and why Vritra must be destroyed, or rather, transformed.
This is also same with Tantric-Yoga, and the basis of the Yogi-god Shiva as Kameshwar or the God of Love in Tantra and Tantric Sex!
This is also the basis of a Puranic Story of the Yogi god Shiva, who swallows Asuramaya, the Guru of the Gods, who himself is called Shukracharya (Semen teacher) or the Planet Venus (also called Shukra, meaning also “effulgent”).
Indra is later Shiva, and hence we see the tale of this also, and how it relates to inner immortality.
VIII: Various Verses
Now that we have shown some aspects of how the Vedic verses have been unlocked in a more Yogic fashion, we can see some of the hymns ourselves from the Rig Veda and note their esoteric nature, relating to inner Tantric Yoga:
Discarding of Ahamkara:
‘With offering [of the ego], we offer sacrifice to the controller [Soul] in the house of the one who offers [the body]. I call the celestial beings here.’ (Rig Veda.I.13.12)
This is the offering of the Ego in Yoga, or its surrender, and the transformation from the mind-body complex into the higher Indra-Shiva complex, or that of the Self or Soul which lies beyond the identification of the mind, body and such mundane creations or manifestations, which in Yoga and Vedanta, are seen as but mere illusions or hallucinations along the path, as impediments.
One ONE-Brahman Reality:
‘He is known as the Powerful one, the divine Friend, the Encompassor and the Indestructible One, and he is the celestial fine-winged Solar-eagle. That ONE, the wise give many names, they call it Indestructible, Control [of the Senses], powerful like the Wind [i.e. Prana]’ (Rig Veda.I.164.46)
This is the realisation of the ancient system of Advaita Vedanta or doctrine of non-dualism as in later Hinduism, where there is One Truth (Ekam Sad), that of Brahman or the Supreme, but it assumes many forms – that of the devatas or Gods.
For example, we later see in Smarta Hinduism created by Adi Shankaracharya (c.500bce), a reformer of the Advaita Vedanta or non-dualistic movement six sects of worship according to the preferred mode or deity (Ishta devata, chosen deity), although all are mere forms, aspects or lower manifestations of the Supreme Brahman who is One Consciousness, but assumes such forms for the purpose of devotees to understand or comprehend the Supreme in manifest form.
This form of the Brahman is Ishwara, the localised Cosmic Manifestation of Brahman or the Supreme in the form of the deity or Godhead. Ishwara hence takes upon such forms as per devotee’s tastes and also descends to earth as an avatar or divine incarnation. Ishwara manifests as the gods Brahma, Vishnu and Shiva – the Creator, Preserver and Destroyer of the Cosmos, along with their consorts, families and such which are all but manifestations of the same one consciousness, like putting on different clothes or masks in a stage-show, but remaining the same actor.
The six forms of worship are:
Saura – worship of Surya, the Sun-God, known as Surya or Savitar in the Vedas.
Shaiva – worship of Shiva, the Yogi-God and his avatars or manifestations and forms, such as Yogeshwara (Lord of Yoga), Bhairava (the wrathful), Nataraja (Lord of dance) etc. and the host of Yogis that are seen as his avatars; the later form of Indra and Rudra of the Vedas.
Vaishnava – worship of Vishnu, the preserver and his avatars, especially Rama and Krishna. The Buddha is also an avatar of Vishnu, but seldom worshipped as an Ishtadevata or chosen deity in Hinduism on his own. He appears as Vishnu and Vaishvanara in the Vedas as the Cosmic Man.
Shakta – worship of the Goddess as Shakti (Power) and in her many forms as Kali, Durga, Saraswati, Lalita and so on. She appears in many places in the Vedas, such as Rodasi, Ghora (wrathful) Saraswati, Prishni, Shachi etc.
Kaumara – worship of Skanda or Karttikeya, called Kumara (Boy), the son of Shiva and the Goddess as an aspect of their powers and the divine War-God and leader of the Divine Army along with the goddess and Shiva, his parents in war against demons. He appears as Agni Kumar and lord of wisdom in the Vedas, who leads the Maruts into war or battle.
Ganapatya – worship of Ganesha or Ganapati, the elephant-headed God of Hinduism and son of Shiva and the Goddess. His powers are those of inner wisdom and represents the controller of hosts (ganas) of Shiva and the Goddess, and also has power over mantra and words, and hence is invoked first before all other Gods. In the Vedas he appears as Brihaspati or Brahmanaspati, the divine Priest and lord of word or prayer and mantra.
Drinking Wisdom from the Sahasrara Chakra once Ahamkara is destroyed:
‘Drink from the invoker’s bowl, first right is your Immortal elixir, hallowed and poured with purification and offering [of the ego].’ (Rig.II.36.1)
The Soma as stated before is the region of the immortal nectar in the Crown Chakra of the head, but can be attained only first by offering the ego, the greatest obstacle to obtaining the Self or Soul.
Once that is offered, the perception of flow of Consciousness descends purely or is transformed and the Soma or immortal elixir, representing the Divine Ananda or bliss, flows for the Yogi.
Realisation of the Self:
‘The Indestructible One here bring heaven to give us aid, the controller of the senses from the celestial regions and from the atmosphere, the divine powers (shaktis). On holy grass all holy ones take seat and let the immortal deities rejoice in self-affirmation.‘ (Rig.X.70.11)
The Shakti is the divine power of the Goddess that even the Gods have as their spouse, personified. The Shakti pervades the Cosmos however and hence has the power to transform the mundane senses (indriyas), represented by the Devas or Gods, into higher Yogic powers, such as siddhis or the mystic inner powers of Yoga, such as telepathy, levitation and so forth.
The Siddhis are also the shaktis. Once we can control the senses and become Indra, the lord of the senses, then we can attain these higher siddhis or states of the Shaktis and have power or lordship over them. In later Yoga, it is becoming Shiva.
‘The Primal light (i.e. Paramatma or Adi-shakti) is the abode of the Celestial; the Primal Light is Space; the Primal Light is Mata (Mother), Father and the Son. The Primal Light is the Universal Deities, the Primal Light is the Five races of Mortals; the Primal Light is all that has and will born’ (Rig Veda.I.89.10)
Aditi is the primal-power, light or being / consciousness. She is the Goddess that encompasses nature itself as Maya (illusion) and is the true form or shape of all things and beings in manifestation, as mere formations of the five elements (ether, wind, fire, water and earth), deriving from the three cosmic gunas or qualities of sattvas (goodness, purity), rajas (passion, creative energy) and tamas (inertia, darkness or ignorance).
The Goddess hence is the Cosmic Mother – the power, form and also means by which we can transcend her mystic energy that binds us to the world.
We can first realise this by seeing the Divine or the Goddess in all. In later Shakta Tantra, devotees see all actions and all things as the Divine Mother alone and thus by revering all as the manifestations of creative energy or Maya, behold all as the Divine.
This is also how Vedic Goddess Aditi was also seen as this cosmic energy and mystic power.