K. CH11-VEDAS

Chapter-11: Vedic Theory

Vedas represent the unique and universal truth – the laws of nature.

There was a time when Veda was known all over the world. If you read the Sanskrit literature that is available now in India, you will automatically realize that. Civilizations were destroyed many times in the past according to the principle of eternal recurrence [Nietzsche]. [Bible, Ecclesiastes 1:9] talks about eternal recurrence – “What has been will be again, what has been done will be done again; there is nothing new under the sun.” Since you are here now, that means you were here before also, which is reincarnation, a pillar of Vedic theory.

Gita is one such example of ancient Sanskrit literature. It only reveals the unique and universal truth. It represents the laws of nature. It cannot be an Indian philosophy. It is the philosophy of Vedas. Krishna is the most powerful soul, the highest level yogi. Vyasdev, the author of Gita, also has the same yogic power. Many of modern Indian yogis, living in Himalayas and described in chapter two on yogis, have the similar yogic powers. There were thousands of very powerful yogis all over the world at one time. Puranic stories reveal that.

Ramayan, another Sanskrit scripture, describes the simultaneity law of nature. We are not alone. We work together to make things happen in this world. Look at a corporation. Thus no one does anything all alone. If things happen by simultaneous interaction of all people from all different places, then how can I be alone, how can I have freewill. This leads to the concept of destiny. It says we are not responsible for our work; many people are involved in every work; and over many life times.  I am, in this life, only one of the instruments in the long chain of activities. It is a natural law. Gita takes reincarnation, simultaneity law, yogic methods and integrates them in a Q&A session between two persons, Krishna and Arjun. Gita cannot be a part of a religion, cannot be Indian; it belongs to the universe, the world. It always belonged there and will remain so forever.

 

 

11A: How, When, and Where

Chapter11-Page271

2. Shruti & Smriti

In a Gita verse Krishna gives Arjun the divine vision:

G.11.8

But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!

With this divine eyes Arjun was able to see the entire universe, with all its past, present, and future characteristics. A high level yogi can acquire such power through yogic means to see all details of nature and its laws. Without such yogic power no one can see the truth documented in Vedas. Thus if anyone wants to see the Vedas he will have to acquire such power. The Vedic knowledge is still there for all of us to see. This is a 3-D vision, like we see in video cameras.

In Mahabharat, we see that the author Byasdev, giving the same power of divine vision to Sanjoy, for him to see a 3-D view of the battle field so that he can narrate the progress and events of war to his blind king Dhritarashtra inside the palace. With this divine vision Sanjoy also saw what Arjun saw about the universe. Thus any yogi can acquire such power.

Byasdev had this divine power and therefore he could see the entire Mahabharat story as it was happening during his life time and also see the entire past, present, and future of the story that spanned several generations. Therefore we can see that Mahabharat cannot be an imaginative story, everything written there was real and happened in practice. A yogi with immense stature of Byasdev or Valmiki cannot write anything false or imaginative because they can see the real events with their divine vision. Such yogis are called seers or Drashta in Sanskrit. The entire Vedas was created by such yogis or seers. This is a special yogic power that anyone can learn and acquire it.

In past life regression therapy section we have seen Dr. Weiss demonstrated that a person can see the 3-D view of his own past life. Note that this is different from Arjun’s 3-D vision. His patient Catherine could see her in the various panoramic views of her past lives, she could recognize her there. Under such vision an ordinary person will also not be able to lie about his own past; at least not to herself.

In Patanjali sutra 3.16 we see how such vision can be acquired:

By samyama on the three-fold changes in form, time, and characteristics, there comes knowledge of the past and future. (parinimah traya samyama atita anagata jnana)

Where, Samyama is a yogic procedure, defined by other verses, in Patanjali sutras.

Shruti is defined by [Aurobindo] as:

The language of Veda itself is S’ruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge.

Thus we can understand that shruti (or sruti) is a sound or vibration or a serial communication directly from infinite to inner ears. It cannot give you a complete 3-D view that Krishna gave to Arjun. If you want to see a 3-D view using serial hearing then it will not be complete and cannot be expressed in hymns using another form of serial communication. But since not everyone can acquire such divine vision, the seer yogi had to express orally to his students. This oral communication should be considered as shruti, as opposed to the divine vision. Although the intent of shruti is correct, it is a divine hearing from the universe. But even the ears of the subtle body, which is directly attached to the soul, are serial interfacing devices.

An example of difference between a 3-D view and the corresponding serial communication can be given in the following way. Consider the 3-D view of Grand Canyon; it is the view that you will see when you go to the physical site, see, and feel the experience, using your own eyes. This will be a tremendous experience, for all first timers. But now consider the serial view. Ask the best author of the world to write a description of the Grand Canyon. This text is serial, because you are not seeing it or experiencing it, but you are reading it line by line, word by word serially, one after another. You are then trying to comprehend and see the Grand Canyon mentally, by reconstructing the 3-D view. If you have never seen the Grand Canyon, you will never get the real feeling from this text, no matter how well it is written. The panoramic view will create a sensation in your body that you cannot get from an artificial text.

Thus when we go from divine vision or drishti to shruti we lose major features. When the seer yogi describes his vision of nature using shruti, the disciple, cannot get what the seer saw. Thus all the original shruti and smriti versions cannot represent the true nature. Moreover original smriti is lost, what we see and read today is a third or fourth generation of lost versions. In the process many authors have added their own understanding of things without having any background about yogis, yogic power, and how the truth exists in nature. Just knowing Sanskrit is not enough to see Vedas.

When this shruti was memorized by students, it was called smriti. Thus content of shruti and smriti are same. When it was written down from smriti it became text. You can imagine that a significant amount of information was lost when people converted vision to shruti to smriti and then to text. In this book we will maintain that same concept is conveyed by both shruti and divine vision, as this is the mainstream definition of shruti. But we should recognize the origin, the difference, and the consequences.

Itihasa (History) & Veda

Ramayan and Mahabharat are considered by mainstream Hinduism as history and not part of Vedas. But this author considers that as a wrong concept. If Veda is defined as subjects obtained by shruti then Ramayan and Mahabharat also should be considered as part of Vedas, because they originated as shruti i.e. by divine vision.

Both Valmiki and Byasdev, authors of these two books, were very high level yogis with all kinds of exotic yogic powers including the divine vision. Therefore they cannot write anything that they are not seeing. Or alternatively, they cannot change anything that they are seeing. Thus these histories are real and therefore they are stored in nature forever and anyone with divine vision will be able to see them exactly the way it was told originally. They are therefore parts of Vedas.

The above idea, of Itihasa being part of Veda, is also supported by the following thoughts collected from the website [Mares]. For better and more detailed justifications please visit the above site.

After Srila Vyasa compiled the four Vedas, there still remained one billion verses from the original Yajur Veda. These verses became the original Purana, which is still available on the heavenly planets. Out of compassion for the people of Kali-yuga, Vyasadeva extracted five hundred thousand essential verses from this original Purana. Four hundred thousand of these He divided into the eighteen Puranas. The remaining verses formed the Itihasa called Mahabharata. The Itihasa and Puranas are therefore called the fifth Veda because they were produced from the original Veda.

 

3. Vedic Period
3.1 Mahabharat Period

An archeological discovery, 120 feet below ocean surface, and about 25 miles from shore, in the Gulf of Cambay in the west coast of India could be over 9000 years old, according to scientists. Remains of these two large cities, each of the size of Manhattan in New York, predate the oldest remains discovered in India.

“Debris recovered from the site – including construction material, pottery, sections of walls, beads, sculpture and human bones and teeth has been carbon dated and found to be nearly 9,500 years old” [BBC, 2002].

Some pottery pieces were collected and tested by using OSL method at the Oxford university dating laboratory. They produced dates in the range of 24,000 to 30,000 years old [Badrinaryan].

This archeological site is at the present day city of Dwarka. The Dwarka city was built six times and was swallowed up by ocean; present city is the seventh one. Mahabharat story says king Krishna built the city and his palace at Dwarka. The archeological descriptions match fairly well with the descriptions in Mahabharat. Thus we can say that the Mahabharat story happened almost 10,000 years before. For more details you may want to watch the video [Hancock] listed in the references.

The weapon systems used in Mahabharat were quite different than what we use in modern days. Now a separate organization manufactures the weapons, and military people use them as tools. Whereas in Mahabharat period we see every expert has his own custom weapons, which are his own specialty, and only he knows how to use them. Although, we see that the anti-weapons were also available to the other sides. As examples, Arjun, Bhim, Karna, Krishna all had their personalized and specialty weapons. Arjun acquired them from god Indra. Karna had body armor at birth given by Sun god.

Their manufacturing, acquisitions, and applications all appear to be based on yogic methods. They also do not carry them in their vehicles. It is difficult to believe that such concepts and technology of weapons can vanish so quickly within ten thousand years. It may have taken 50 to 100 thousand years to vanish such technologies. Thus the dates of Mahabharat may be quite off the reality.

3.2 Ramayan Period

Ramayan represents an idealistic period. Society was very clean at that time. Ram, the main character in the Ramayan story, represented highest level human values possible. He sets the standards for ideal husband, faithfulness, romance and love for his wife. He had only one wife, and said he will never marry another woman. He was an ideal son who obeyed parents with extreme sacrifice, led a very pious and dedicated life for the service of his kingdom as an ideal king. He was the most powerful undefeated king. His wife Sita was an equally dedicated ideal woman, who sacrificed her life for caring and loving her husband, was very devoted in raising her two sons as a single mother, at Valmiki’s abode, when she separated herself for life from her husband to honor his reputation to people of his kingdom.

Such a society is completely different from Mahabharat period, where we see Arjun marrying a woman, wherever he travels, even though he has a wife at his palace. In Mahabahrat we see family feuds, which is completely non-existent in Ramayan. It takes a very long time for a civilization to deteriorate to Mahabharat standard. The gap between the two periods must be more than 100 thousand years.

Ramayan is about a war against a race, called Rakhasas or Demons, led by a very powerful king named Ravan. Ravan and his sons had very sophisticated technologies. At his time all the kings had very high level yogic power, and they were very learned in Vedic theories and meditation methods. Ravan had a very big city and a golden palace, where everybody lived very happily, very much like Krishna’s Dwarka. The existence of such sophisticated technology, more advanced than Mahabharat period also proves that Ramayan period may even be more than 100 thousand years older.

Ram joined the monkey race to fight against king Ravan and killing him at the end of the battle. The Ramayan story shows monkeys were also very advanced level human like race with high level of yogic power. Some of them could fly also without any machines. All demons also could fly, but not Ravan and his sons, they had flying machines. This kind of description of races may have motivated some people to suggest that the gap between Ramayan and Mahabharat period could be over a million years [Acharya].

In Ramayan period we also see very highly advanced yogis and rishis all over India and in the plains. All gurus of all sons of kings and ordinary people were yogis. In Mahabharat we find only few high level yogis comparable to Ramayan level yogis. Thus reduction of such numbers of yogis and their yogic power also indicate a large time gap of more than 100 thousand years.

3.3 Puranic Period

The gap between puranic period and Ramayan period could be more than several million years. Near the beginning of this period Veda was already created. In this period we do not see ordinary humans; most of the humans were very high level yogis. During this period most of the actions were limited between demon or Rakhasas race and gods race. The gods were always available and were physically present with people and Rakhasas. We do not see any monkey race.

Everyone used to live over several thousand years. The Rakhasas race was significantly advanced in yogic power and their activities were spread all over the world and not just limited to India, they even included deep space and the entire planetary system of our universe. All the human yogis were also very highly advanced. We see here the human yogi observers of the Vedic theories.

We see here Kapila Muni, who created the Samkhya Philosophy; we see Vrigu Rishi who created astrology and Vrigu Samhitas. Here we see Vrigu is cursing god Vishnu who was reincarnated as Ram in Ramayan period. Thus humans and gods were always together and accessible. In this period we see that King Dakkha as one of the most powerful yogis, in whose palace god Vishnu used to come occasionally. His daughter Sati married god Shiva. From these interactions we can realize that gods were nothing but humans with highest level yogic powers. Thus yoga technology was available to everybody long before Vedas were created.

Such a Puranic period must have existed verily many years before Ramayan period. Thus we can safely conjecture that Vedic period is several million years from modern times; mainly because it covered the entire world.

Note that it is very easy to find out the exact time periods for these eras by any advanced level yogis of modern times. Everything that has happened is already there in nature and will remain there forever. Any person, who has high level yogic power with divine vision, will be able to see the events in Puranic and Ramayan periods and know the time history. It may also be possible for us to find a technology to see the past events. If a yogi can do something then a technology can also be produced to do the same thing. And a yogi can help to produce that technology.

 

11B: Ramayan and Mahabharat

4. Ramayan Story

Both Ramayan and Mahabharat stories have one common message. At some point every society becomes very harmful for most people or 99% of the population. It is the death time for this society. But the power of 1% or the rulers is very strong. To destroy such a society and establish dharma for 99% of the population, a person with very high level of yogic powers is necessary. Such a person will be born, wipe out 1% completely (or 20%), and rescue 99% (or 80%) of the population. In Ramayan he was Ram and in Mahabharat he was Krishna. This idea is presented in the Gita verse

G.4.8
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

Thus at a very high level both stories follow the general scientific theories or laws of nature:  (a) birth, maturity and death process, and (b) eternal recurrence. At this level the two stories are identical. The philosophy (a) is a law of nature: birth, maturity, and death. Near the death some societies become corrupt, evil, and bring hell to its own people. The above verse G.4.8 is nothing but a restatement of philosophy (b) related to eternal recurrence.

Story Overview

Ravan, a very powerful king, belonging to the monster race, created a terror all over India, imposed all round adhrama, no women were safe. It is a common belief that god Vishnu was incarnated as Ram in a king family. However, in the story Ram always denied that he was god. Ram married Sita, who was not born out of her parents, but was found on earth by her adopted father king Janak, considered as a very pious man. People believe that she is incarnation god Vishnu’s wife.

Because of many family reasons, Ram had to go to exile in forest for fourteen years. One of his three brothers and Ram’s wife Sita joined him. While in the forest, in their last year, Ravan kidnapped Sita. Ram joined the forces of monkey race and wedged a war against Ravan, killed him, and rescued Sita.

But then the people of kingdom said Sita is no longer a pure wife, because she was in Ravan’s palace for one year. So Sita decided to leave Ram and remain in exile so that Ram’s honor will be restored. Sita spent rest of her life raising Ram’s two sons on Valmiki’s ashram. Valmiki is a very high level yogi, and also is the author of Ramayan story. People did not accept Sita’s sons as the sons of the king Ram. So Sita sacrificed her life by going under her mother earth. Ram then accepted her two sons as the next heirs of his kingdom.

After Sita left, Ram and his three brothers ruled for few more years, established their sons to rule different parts of the kingdom, and then left the world by casting off their bodies.

Destiny Factors

Ramayan and puranic stories clearly illustrate how destiny works in our life. Every event in the Ramayan story always points out how destiny, the cause and effect, the simultaneity law, and the reincarnation law, create the foundation of our life. Valmiki was a yogi with divine vision, and he saw such features vividly. The Ramayan story should be viewed in an integrated way to comprehend it properly. Any interpretation of any event in Ramayan story without the concept of destiny will only lead to misunderstanding and confusion. The purpose of the story is to teach the truth.

Birth of Ravan: Four yogis, in the form of young children, came to visit lord Vishnu [Vyasa, 3-16]. In the Puranic period it was quite common that god, demons, humans, see each other quite frequently, and easily. That was the tradition at that time. However, seeing these yogis as children, the two gate keepers refused to allow them. This angered the yogis and they cursed the gatekeepers. Because of this curse the two gatekeepers were born as Ravan and his brother Kumbhakarna. Thus the stories show how destiny plays the most important roles in our life. These two gate keepers were born three times. Their second birth produced the demon king Ravan.

Curse for Vishnu: In Sri Devi Bhagavatam Puran [Devi, Bk.4, Ch.12], we find the following story where God Vishnu was cursed by Rishi Vrigu. All gods attacked the demons to destroy them. At that time demons were powerless because their guru had gone for meditation. Some demons took shelter in Rishi Vrigu’s ashram (abode).  Vrigu was not there, but his wife gave them the shelter. The gods could not do anything against the yogic power of the wife. So gods asked for help from Vishnu. Vishnu killed the wife with his Sudarshan Chakra and then killed all the demons who took shelter. Then Vrigu came, found his wife dead, and then he cursed Vishnu. He said Vishnu will have to take birth many times like ordinary people and suffer. In one such birth he will suffer from the separation from his wife, just like Vrigu is doing now. Thus in Ramayan priod, Vishnu incarnated as Ram, and had to live his life separated from his wife Sita.

In this connection we should mention that nobody has any power of cursing or blessing anyone. This goes against the destiny concept and also indicates existence of freewill, which is not possible as we have mentioned in another chapter. These Rishis have divine vision, they can see the future, and thus they mention, at the present time, what will happen to people in future time. Everything is already planned as we have discussed in global plan section and is stored in nature as 3-D video.

Vrigu’s curse also shows that even God Vishnu has to reincarnate on earth and on other planets. In Gita we see that Krishna is saying that he will be coming millennium after millennium to cleanse the civilization. Reincarnation is a law of nature and nobody can escape that. This means gods are nothing but high level yogis.

Birth of Sita: King Kushadhwaja had a beautiful daughter named Vedabati. She decided that she will marry god Vishnu. She went for meditation in the forest. But king Ravan saw her there and proposed to marry her. When Vedabati refused him, he wanted to abduct her by grabbing her hair. Vedabati felt impure by his touch. She sheared off her hair from Ravan’s hand and burnt herself in fire. She told Ravan that in her next life she will be the cause of his death. In her next life she was born as Sita and became Rama’s wife [Dutta, pp.1607-1610].

Global Plan: Ramayan story is a very powerful example of how destiny works in real life. Such a story can only be written by a yogi with divine vision like Valmiki. We have seen other stories written by non-yogi ordinary people where destiny was described by events only from present life. But here we see how simultaneity law works over multiple life spans. Ravan and Vishnu came at same place and at same time, both cursed by others in their previous lives, to complete the mission of fulfilling their own destinies. Sita played a very crucial role in this story, as she predicted in her previous life. She was Ram’s wife and was abducted by Ravan. So the battle began to kill Ravan in his own land of Sri Lanka, which is a large country off the southern coast of India, deep inside ocean. Monkey leader Hanuman played a very important and crucial role of integrating the battle activities of Ram; a perfect example of a global plan in human endeavor. Most important features of Vedas are embedded in this Ramayan story.

5. Mahabharat Story

As we have mentioned, Mahabharat story has some similarities, both at high and low levels, with the Ramayan story. And this is due to the periodicity of life, both in characteristics and in events. Both stories have very large collection of examples of yogic power; and many yogis lived in both periods. This happened because both stories are written by very high level yogis.

This story is not much about destiny but more about Dharma or duty and its interpretations. Everybody is interpreting his or her own dharma in his own way; forgetting that things must be unique and universal. This is a reflection of a very corrupt society of that period, where military power rules, and which lacks vision.

In Mahabharat story we see two very powerful intellectuals, Shakuni representing the bad side, and Krishna representing the good side, who provided logical reasons for their own survivals. Shakuni did not have any yogic power, but Krishna had.

Krishna has demonstrated in the Mahabharat story that dharma is unique must be restored by all means. You may have to perform adharma to implement dharma, which is designed for greater good for the people.

Story Overview

The story happened in the city of Hastinapur in northern India near the river Ganges. It was a family dispute that eventually got the entire country involved in a deadly war that killed millions of people, kings, and wiped out most of the family members.

The younger brother, Pandu, became the king of Hastinapur, because the elder brother, Dhritarashtra, was blind. Pandu took hermitical retreat in forest with his two wives, where he accidentally killed a yogi, having relations in disguise as tigers. The yogi cursed that same will happen if Pandu engages in physical relations with his wife.

Pandu came back to palace to hand over his crown to his blind brother and left for forest permanently for meditation. His first wife had a blessing for ability to have sons with any god she selects. She got three sons this way and then she taught the mantra to the second wife who got twin sons from two other gods.

Pandu one day became very attracted to his second wife and tried relationship with her and died because of his curse. The second wife sacrificed herself in the same fire with his dead husband. The first wife with five sons came back to palace in Hastinapur where her husband was once the king.

The King Dhritarashtra had 100 sons and they did not accommodate the five cousins well and adopted various methods to kill them; but their all attempts failed. And the eldest son of the five brothers became the new prince. In a ceremony, eldest son of the 100 brothers decided to burn the five brothers and their mother alive in a newly built palace where they were housed temporarily, for attending the ceremony. The five brothers came to know about the plot and left the palace by digging an underground tunnel. They then remained in hiding for long time. The house burnt, and Shakuni and 100 brothers who made the plot thought all six died.

In another part of the country, a king arranged a competition for selecting a husband for his daughter. All prospective princes went there. But Arjun, one of the five brothers, won the competition and married the daughter Draupadi. Thus 100 brothers and their father the King Dhritarashtra came to know that the five brothers were alive and was forced to ask them to come back and take the position of prince.

Shakuni again arranged another trick of dice game to put the five brothers permanently away in exile for 13 years. The five brothers lost everything to Shakuni and 100 brothers. They eventually wanted to disrobe their wife Draupdi naked in the court of the palace. But Krishna saved Draupdi by providing unlimited supply of length of her sari. Five brothers were completely defeated and left Hastinapur for forest, where they meditated. Arjun went to heaven and acquired all kinds of weapons from the king of heaven, Indra.

At the end of 13 years, the five brothers wanted their kingdom back but the 100 brothers refused to return anything. So the five brothers under the leadership of Krishna declared war against 100 brothers and killed all of them. In the war the five brothers lost their all sons. Only one newly born baby, grandson of Arjun, was alive to become the first king after the five brothers.

Similarities

At the very high level the two stories, Ramayan and Mahabharat, are exactly similar. The emphasis here is to show that the concept of eternal recurrence is hidden behind these similarities. That is, there is a reason behind the similarities. It is a law of nature: things evolve slowly, and eventually come back to same point again, something like a sinusoidal wave.

  • A great battle was created. One side, engaged in corruption and adhrama, was completely wiped out in the battle.
  • A very high level yogi, Krishna in Mahabharat, and Ram in Ramayan were instrumental in the entire activity leading to the battle.
  • A woman was humiliated. Sita in Ramayan was abducted by Ravan, who was eventually killed by Ram. 100 brothers in Mahabharat attempted to disrobe Draupadi, so Krishna provided the leadership to five brothers to kill all of the 100 brothers.

At detailed level there are some amazing similarities too. Here is one aspect of this similarity. Two things must be remembered here – these are taken from the videos and not from the original texts. There is no original text now. The divine vision was not taken down exactly in shruti versions. Nobody knows how Shakuni was. But he was a real man and had a real physical appearance. Both texts had many foot notes and side notes, which are also lost.

  • Manthara of Ramayan is a short height person and so is Sakuni of Mahabharat. Manthara always walks with a stick and Sakuni with his dice in his palms. Manthara limps when she walks, so does Sakuni.
  • Manthara had a life time dream to make Bharat the king of Aoydhya and Sakuni had a similar dream to make Durjadhan the king of Hastinapur. Manthara gave 14 years of forest living to Ram and Sakuni gave 13 years to Judhisthir.
  • The two events, Manthara’s brainwashing of Kaikeyi and Sakunis dice game, happened in only one night. In both palaces everybody knew about their conspiracies, but no one could do anything about them.

What exactly happened is not known now, but these similarities can be generalized to an abstract form also: They reflect certain similar characteristics of certain types of persons engaged in certain types of thoughts and actions. Things can be changed completely in overnight, like in earthquake. Destiny has abstract tracks.

These similarities, at both high and low levels, confirm that the law of eternal recurrence is really valid in nature. The tracks can also be recurrent with some similarities.

Are these similarities intentional? Yes of course, both stories were written by yogis of highest order. Mahabharat was written after Ramayan, by Byasdev. Byasdev knew the concept of eternal recurrence and therefore created the stories along the same line. In fact in one place Krishna tells Arjun that they both came to this world many times. Krishna knew each life of Arjun, but Arjun did not remember (Gita:4.5).

 

 

11C: Vedas in Gita

6. Vedas in Gita

Gita describes the core ideas of Veda in a simple language in an integrated way. A detailed and thorough understanding of Gita will enable one to understand the entire Vedic philosophy of human life. Gita describes: soul, life, yoga, Krishna, reincarnation, destiny, eternal recurrence, karma, and dharma etc.

We remind briefly one idea of soul that we have discussed in the previous chapter on Samkhya. Just like the entire environment of earth is filled with oxygen molecules similarly the entire universe is filled with individual souls. One oxygen molecule in USA is same as another oxygen molecule in China, in terms of their characteristics, but they are also two different molecules, that is, two different objects. This idea of same and different must be understood clearly. Thus when we talk about soul, we always mean individual soul. Every object is created by its own individual soul.

In this section we mention some of the verses that support the fundamentals mentioned in this book. Gita is a collection of verses of dialogue between Krishna and Arjun that happened at the battle field, before the battle of Mahbharata began. Gita is presented in the form of frequently asked questions (FAQ) as we see in many modern websites. The questions are asked by Arjun and answers are given by Krishna. However, everything is written by Byasdev, the author of the Mahabharat story. Gita is thus a part of Mahabharat. In the following verses the default reference is [Gita], which is not mentioned. Other Gita references are tagged with a number.

Who is Krishna

Gita defines who Krishna is. Krishna is a soul. The entire universe is filled with souls as we have found in Samkhya theory. We are all one such soul. But Krishna has the highest level yogic power that we can ever imagine. We can all acquire such powers too by yogic meditation. But we will never be able to acquire powers that Krishna has acquired. That is why many of us consider him as god. Thus the definition of god is – a soul with highest level yogic power.

We show that Gita confirms this idea about Krishna. If you replace all mentions of {Krishna, Me, My, Super soul, Iswar, “I”} from all Gita verses by soul then everything will remain consistent. There is no super soul, but only soul. Iswar, or creator does not mean god, they are same as your soul. Our souls created everything, thus soul is the creator, soul is the Iswar. Every object has been created by a soul, as described in Samkhya theory.

God does not have any role in the framework of destiny, lack of freewill, reincarnation, eternal recurrence, lack of good and bad, as presented in many Gita verses. Interestingly, you will not find god in any yogic literature. People also say there is no god in Vedas [Vivekananda, 1900].

The following verse confirms that Krishna is the best of everything. You may recall that Kapila is the yogi who founded the Samkhya theory that we have discussed in another chapter. There are few other verses along the same line in chapter 10 of Gita.

G.10.26
Of all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.

In Samkhya we have seen that the root cause of everything is a soul. That is mentioned in the following verse in describing Krishna. The subtle body has the intelligence. The subtle body is created by the soul and the root material from nature. Note that according to Samkhya soul is plural or numerous or they span the entire universe.

G.7.10
O son of Prtha, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.

Every object is created by the soul. Every object has a soul. Thus their characteristics are the characteristics of the soul. These are all different souls, so is the soul of Krishna. So Krishna is another soul and has the same characteristics of all souls in the universe.

G.7.8
O son of Kunti, I am the taste of water, the light of the sun and the moon, the syllable Om in the Vedic mantras; I am the sound in ether and ability in man.

This soul controls all our activities. If you want to concentrate on anything the soul will help you to do so. If we want to worship any demigod or second or third level god, then the soul will help you to do that also.

G.7.21 [Gita1]
Whichever demigod a particular devotee desires with faith to worship, I surely sustain firmly that faith in him

Your soul represents the ultimate truth. This is the same universal soul that exists everywhere. There is thus no need for looking for anything anywhere else. Here “Me” is the soul, your soul.

G.7.7
O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

Here he defines soul: a person, smallest, beyond, inconceivable. Our soul knows everything. It guides us to do things based on the global plan. He does not say meditate Krishna.

G.8.9 [Gita1]
One meditates on the omniscient, primordial, controller, smaller than the atom, yet the maintainer of everything; whose form is inconceivable, resplendent, like the sun and totally transcendental to the material nature.

The following verse 8.4 says all actions of the human body are performed by the soul inside the body. Sacrifices mean actions of body and senses. It is a sacrifice because the soul is not attached to the fruits of it.

G.8.4 [Gita3]
That which underlies all the elements is the perishable entity; and that which underlies all the gods is the Pusrusha, the cosmic spirit. And He who sustains all the sacrifices is Myself, here in the body, O best of men.

In Samkhya we have seen every soul creates all of the following qualities. Thus “Me” is not Krishna here, it is our souls. Thus all good and bad properties are created by our souls.

G.10.4-5
Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone.

Destiny in Gita

The following verse shows that destiny can be known by yogis; thus establishing that freewill cannot exist. It says future can be known. Interestingly, it says that it is very difficult to know a soul completely.

In reality all souls know all the past, present, and future. But the individual mind does not know that. Only a mind that has the ability to acquire yogic power immediately learns about it from the soul. That is why we all should learn to listen to our souls. Our souls know the destiny and it tells us too.

G.7.26
O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.

Here Gita is saying we are forced to act helplessly. We have said in the destiny chapter, Libet’s experiment shows that ‘act now’ signal comes before we act. Thus we do not act because we want, but because our soul told us to do so.

The verse also confirms the theory we presented that individual destiny is dependent on the characteristics of the person.

G.3.5
Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Here Krishna is saying human body is like a machine made of material objects. The Sanskrit for the Supreme Lord is Ishwara in the verse; but it is the soul, and it is not god. It is the same soul that is everywhere inside all objects, it is the root cause; it is the unmanifested atom like particle.

Note that there are no two souls in human body. The body has only one soul and that is the individual soul. Smakhya explains  in [SK, 18] why one single same soul cannot exist in all living bodies.

G.18.61
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

The following verse shows that reincarnation is a law of nature and even Krishna cannot escape it. Thus Moksha cannot mean escaping the cycles of birth and death, as commonly understood by many people. This also shows that if you acquire yogic power then you can know all your past lives. We have seen that by using past life regression therapy can show you some of your past lives.

G.4.5
The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!

In this verse also, it is confirmed that god takes birth in every millennium and thus cannot avoid destiny. Thus Krishna is a soul like any one of us and is not free from cycles of birth and death. Note that Krishna is lord, because he is soul, and each soul is the lord of the corresponding human body.

G.4.6
Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

A great soul is born to reestablish the dharma in the society. It is also the beginning of the death process of that society. The verses confirm the eternal recurrence theory; the society also goes through same recurrent situations, although different in details, but similar at high level.

G.4.7
Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.
G.4.8
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

Yoga Meditation

Gita defines yogic procedures and what you can achieve using this method. You can learn about Samadhi, which is to see your own soul. Knowing your own soul is the ultimate truth. Acquiring the ability to listen to our soul is the most important lesson of our life. You become liberated when you know who you are. But as we have mentioned this is not the end of all knowledge. You cannot achieve yogic power by only seeing your soul. Without yogic power you cannot do any good for people and society. Your goal should be to become a person like Krishna.

G.5.27-28 [Gita3]
Shutting out all external objects; fixing the gaze of his eyes between his brows; equalizing the outward and inward breaths moving in his nostrils; controlling his senses, mind, and understanding; being ever bent on liberation; ridding himself of desire, fear, and anger – such a man of contemplation is indeed always free.

In the following “Me” should be considered as your soul. You can concentrate on anything also, including a demi-god, as mentioned in some other verse.

G.6.13-14
One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.

This verse defines Samadhi and what you can achieve in this state of mind. It is same as seeing your soul.

G.6.20-23
In the stage of perfection called trance, or samadhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.

Below is another way of saying that there is no good and bad. You are not a sinner. It is destiny that guides us. Only a yogi can see things this way.

G.6.8
A person is said to be established in self-realization and is called a yogi (or mystic) when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be pebbles, stones or gold—as the same.

 

 

Liberation in Gita

Liberation cannot mean escaping the cycles of birth and death, as we have pointed out in some previous verses. Here verse 2.15 gives the definition of liberation. It is liberation from the feelings of pain and pleasure as stated in the Samkhya theory also.

G.2.15
O best among men (Arjuna), the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

The following verse shows liberation from cycles of birth and death is not feasible. The person who dies will come back again.

G.2.27
One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.

Verse 4.9 may appear to be clearly saying that liberation from birth and death cycles is feasible.

G.4.9
One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Here the Sanskrit word for transcendental is Divyam. Divyam means a divine body, not made of material world [Gita4]. So, when he takes birth he does not belong to the material world like Krishna. Thus he no longer suffers from the pain of birth and death. But he still reincarnates just like Krishna.

In the yogic power chapter we have seen such capability of a divine body is feasible. Camera cannot take photographs of such persons. Trailanga swami had the ability to transparently come out of the jail walls. The Gita verse 8.15 can also be explained in the same way. The main idea of liberation is elimination of pain and suffering from birth. But the main purpose of life is to help the society by taking repeated births like Krishna.

Liberation from good and bad karma is a mental thing. It has nothing to do with reality. Since we do not do anything, we just play the role for destiny. This idea is confirmed by the following verses.

G.2.50 [Gita2]
Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this Yoga equanimity. Skill in action lies in this practice of Yoga.

Below, Fetters of birth means birth associated with suffering and death, is a form of bondage [Gita3]. Again this does not mean freedom from the birth and death cycles. It is the freedom from only pain.

G.2.51 [Gita3]
The wise, of even mind, renounce the fruit of action. Freed from the fetters of birth, they attain the state that is beyond all evil.

Simultaneity law

This verse says that you do not do anything. You are not the cause of your effort. Your soul does the work. But this work is done according to some global plan. It is a consequence of global destiny. So you should not feel attached to it also. Never think that you are the cause. Destiny is the cause; and your soul told you to do it.

G.2.47
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

Continuity at Transition

Just like the differential equation shows that life is continuous and will remain continuous life after life, in every transition due to reincarnation, Gita also says the same thing in verse G.5.23. This verse describes how our next life begins. If we can tolerate the urges at the time of death then we will be happy in the next life. Otherwise these urges will manifest in next life. This is why we see the birth defects reproduce the past life end conditions; because people in many cases maintains the urge during the death process; particularly in violent sudden deaths.

G.5.23
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

This verse does not say that in next life you may be born as an animal. If you throw a stone it will create a trajectory. At any point in the trajectory, if by some means you could stop the motion, and then at some later time you could start again, the trajectory will remain continuous. Life is like that too.

G.8.6
Whatever state of being one remembers when he quits his body, O son of Kunti, that state he will attain without fail.

Good and Bad

A perfect knowledge shows that there is no good and bad in nature. This is also true because of destiny. I act not because of my freewill, but because nature directed me to do the act. I am just playing the role of an object of nature. It is just like wind blows and the tree bends, the leaves vibrate. These verses also confirm that there is no god to penalize you, and that you are a soul.

G.6.7 [Gita1]
The being who has conquered the mind, transcending the dualities of cold, heat, happiness, distress, honor and dishonor is firmly established with the Ultimate Consciousness within.
G.2.57
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

There is no sinner, because there is no good or bad. You feel bad because people, including yourself, are thinking that you are the sinner. But in reality, if you acquire the true knowledge, you will know that everything is done by nature, the destiny. You have just done your part of the task assigned for you.

G.4.36
Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

Thus god does not or cannot penalize or reward for your activities. It is your or our ignorance that makes us suffer. So we must acquire true knowledge to become happy.

G.5.15 [Gita3]
Nor does the all-pervading spirit take on the sin or merit of any. Knowledge is veiled in ignorance, and thereby mortals are deluded.
G.9.30 [Gita3]
Even the most sinful man, if he worships Me with unswerving devotion, must be regarded as righteous; for he has formed the right resolution.

[Tagore, Amar chokhe] says everything is same to me. Everything is smiling. The flower smiles and drops off the tree. The moon light vanishes with a smile. The stars in the sky go away smilingly when the sun comes out. Thus he does not want to use the word bad or sad. Everything is good. This is confirmed in the following verse.

G.5.18
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater (outcaste).

You are never doing bad things. Even killing is not a bad thing. If you know what you are doing then you will not be bound by your actions. What you are doing, even if it is a killing, is a part of the global plan, the destiny.

G.18.17
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.

Capitalism

Job satisfaction and freedom of employment are illusions in modern society. In capitalism it is not possible, because full employment is not the goal of the private sector. Government is not allowed to create jobs. You are forced to work on areas which are not of your choice. There is no abundance of work in capitalism for one to choose. The society prevents us from doing the correct job. The alternative, Money-less Economy (MLE), provides the ultimate freedom.

G.18.47
It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.

Surprisingly the following verses describing the present society that we have under capitalism, seems to be fairly close. It is a vision for the future of capitalism that Krishna had several thousand years back during Mahabharat period.

G.16.11-12
They believe that to gratify the senses is the prime necessity of human civilization. Thus until the end of life their anxiety is immeasurable. Bound by a network of hundreds of thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification.
G.16.13-15
The demoniac person thinks: “So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice.” In this way, such persons are deluded by ignorance.

Eternal Recurrence                                                       

The following verse says an amazing thing that periodically all the living beings are annihilated. Note that Samkhya says the subtle body is ever lasting. A night in Brahma’s scale may be more than several million years. But this is an important concept for eternal recurrence. It is a reset button for the eternal sequence making it a finite length sequence.

G.8.19
Again and again, when Brahma’s day arrives, all living entities come into being, and with the arrival of Brahma’s night they are helplessly annihilated.

Life is periodic, like everything else in nature. This periodicity of all activities when combined creates another kind of periodicity, called eternal recurrence. Thus the same life we will have to lead again and again, and infinitely many times.

G.2.14
O son of Kunté, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

This is a law of conservation. Existent cannot become non-existent and vice versa. This is also part of eternal recurrence. Thus all souls come back, there is no escape from reincarnations, we are eternally recurrent.

G.2.12
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

We have mentioned about verses G.4.7 and G.4.8 where Krishna comes to remove irreligion and annihilate miscreants. Those verses give us the same message of recurrence.

Soul theory

Some of the verses represent the Samkhya theory in a simpler, understandable form, and using different language. It also shows that Krishna did not create us. We collect some of them in this subsection.

G.2.24
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.

The soul and the subtle body are unmanifested objects. When they acquire gross body from parents they become manifested. When the gross body dies the soul and the subtle body become unmanifested again.

G.2.28
All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?
G.2.30
O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

Universe is made of two kinds of objects. The root material and the root cause. The root material is part of nature and root cause is the soul and is spiritual. Every physical object is composed of these two objects

G.7.6
All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.

We have discussed verse G.7.3 and G.7.7 in other subsections. They say that it is very difficult to know your soul. The soul can acquire tremendous power by yogic means. This ability is never ending and therefore we cannot know the soul completely. Creation cannot know the creator. The soul is the creator.

The souls span the entire universe. It does not mean that single soul spans the universe. The universe is filled with souls in unmanifested form. Like root material, the root cause which is the soul, pervade the universe in their unmanifested form. It is very much like the entire atmosphere of the earth is pervaded by the oxygen atoms or molecules but it is not one oxygen atom or one soul like the God. The god as the creator and as a single soul does not exist as is apparent from all the verses we discussed.

G.9.4 [Gita1]
All of the universes are pervaded by Me, in an imperceptibly subtle manifestation and all living entities find their support in Me; but I am not supported in them.

 

7. Conclusions

It is clear that Veda is not invented by any individual. It represents all the laws deeply embedded in nature. Anyone with yogic power of divine vision will be able to see Veda. That is why it represents the unique and universal truth. The truth of Vedas is not limited to India, it spans the entire universe. As nature always reveals its truth, so you will be able to see the proofs of Vedic theories in real life in our societies. Carefully observant eyes will always detect them. If you learn to listen to your soul then you will always hear the Vedas.

If you read Vedas and think carefully you will realize that there was a time when Vedas were known all over the world. You will also find that many great Yogis existed also in all parts of the world. These yogis will always come to maintain the truth in our civilizations, that seems to be a law of nature. God does not want us to remain ignorant.