Anupam: Thanks swamiji.mujhe kuch or bhi jigyasaye hai.apne bataya ki vedo ka gyan aachayo dwara sun ker prapt karna aacha hai.per aacharya bhi to sahitao ke dwara hi ye gyan prapt karte honge.unhe aaj ke samay me ye gyan or kaise prapt hua hoga.dusara prashna hai ki geeta ko upnishado ka sar kaha jata hai or uske 9ve chapter ke 25ve shlok me likha hai ki pitro ko pujne vala pitro ko prapt hoto hai to kya shardh parampara pitra puja hai.ppurano me to shradh karne ka samarthan kia hai.samanya jan ke liye bari duvidha ki sthati hai.guruji maine patanjali ke yoga darshan me ph.d ki. Ishwar ka sahi roop yadi ved me hai to kya purano ki kahaniya kya hai vedvyas ji ne hi geeta ki or putano ki rachna ki to unki ek krati satya or dusari astya kaise ho sakti hai.ek baat or janani hai vyakti marne ke kitne samay bad janm leta hai or kis adhar per kkis yoni me janam leta hai.kya vedo me iska ullekh hai.garun puran me is sabke bare me hai per yadi veh dach hai to ishwar ke avtaro ki kahaniya bhi sach honi chahiye.maine aapke kai article pare hai.isi karan prashna puchne ka man hai .asha hai samay milne per aap meri jigyasaye avasya shant karenge.
Swami Ram Swarup: You are welcome, please. Acharya ka arth hai jiske acharann mein ved vidya ho. Kewal ved-sunney padney se vidya acharann mein nahin aatee. Sunne padne ke paschat nitya kee sadhna jaise Ashtang Yog sadhna, nitya agnihotra evum naam jaap tatha nitya vedon mein jo buraiyan chchodne ka updesh hai, un buraiyon ko chchodney ke liye purusharth karna aur phir jub Ashtang Yog sadhna karte-karte Samadhi avastha prapt hotee hai aur srishti rachna aadi vishaye kee jaankari prapt hotee hai tub weh purush Rishi-Muni ya Yogi kehlata hai. Aisey hee mahapurush se ved vidya sunne ka updesh vedon mein hai. Kyunki aisa mahapurush anubhav ka vyakhaan karta hai jo anya koi kar nahin sakta.
Han! Jo shabda Brahma ka bhi gyata ho jaata hai, usey avashya vedon ka prachaar karna chahiye. Issey sansaar mein jo ved nahin sunte unhein ved sunkar Ishwar se utpann ved vidya par astha aatee hai aur shabda brahma (ved) ka gyan prapt honey se pakhand aur andh-vshwas ka naash hota hai.
Upnishad bhi Rishi praneet granth hain aur Mahabharat granth ke rachiyta bhi Rishi-Muni, Yogi ka pad prapt kiye hue hain. Mahabharat ke Bheeshma parv ke eighteen adhyaye hee to Geeta granth kehlate hain. Geeta ko upnishad ka saar vartamaan ke santon ne kaha hai to issey koi fark nahin padta. Bas, yeh avashya vichaar karna hai ki Geeta aur upnishad vedon ke gyata Yogi Rishi-Muniyon kee rachna hain aur Geeta par vyakhya aur vichaar prayaha weh de rahe hain jo prayaha ved ke gyata nahin hain aur na hee Ashtang Yog siddha purusah hain.
SHRADH
At the time of death, the soul comes out of the body and when a person is dead, his body is burnt on pyre. When soul resides in human body, person uses his mouth to eat, ear to listen, eye to see, hand to work, legs to move etc. Now the body has been burnt and the soul remains alone. Alone soul can do nothing but remains in the stage of Sushupt i.e., like in coma. Then after thirteen days, the soul takes rebirth. So how the dead person would eat the food which is made for him during Shradh. So Shradh is not mentioned in Vedas. Vedic meaning of Shradh is to serve the alive parents and elders by providing them with food, bedding and necessary goods etc., faithfully and lovingly.
Shraadh ke vishaye mein Bhagwad Geeta mein pitra ka arth jeevit ved ke gyata vidwan evum mata-pita kee sewa ko kaha hai.
Ved Vyasji ne kisi bhi puranon kee rachna nahin kee hai jaise Bhagwat purann Raja Bhoj ke zamane mein Bopdev ne likhe lekin Bopdev ne Bhagwat purann ke lekhak Vyas Muniji ko likh diya. Bopdev ko Raja Bhoj ne jis par dandit kiya tha. Waise bhi lekhak kee shailee siddh kar deitee hai ki kis pustak mein us lekhak ke vichaar satya hain ya jhooth. Vyas Muniji ne Vedanta shastra aur Mahabhrat granth ke kewal 10,000 sholka likhe hain. In pustakon se padkar hee pata chalta hai ki Vyas Muniji kewal chaar vedon ke gyata aur Ashtang Yogi they. Parantu Bhagwat Purann mein adhiktar kathayein aur vichar vedon se nahin milte tub Bhagwat purann ke lekhak Vyas Muni kaise ho sakte hain. Vyakti ke rebirth ke vishaye mein article is prakaar hai-
Souls (Atma) are several but God is one. Soul takes living being’s body based on his previous lives’ Karmas – good or bad so human being’s bodies , animals and birds’ body etc., are taken by souls.
So, God states in Vedas that services to mother, father , learned atithi, learned acharya of Vedas and Yoga philosophy are required to be rendered when they are alive only and not after death.
After death
Yajurved mantra 3/55, says, “DEVAIYAH JANAH NAH PUNAH MANAH DADATU” i.e., by blessings (preach and true education of Vedas) may learned Acharya give us next birth of human being so that we may again be able to learn the truth of Vedas and to get salvation. So one must always adopt true path by which he gets rebirth of human being to continue the real spiritualism to get salvation etc., because Atharvaved mantra 9/10/16 further says that human being who has done pious deeds and adopted true path they get pious human body in the next birth, otherwise soul gets the lowest/contemptible body, like animals, birds etc. Mantra is APAANG PRAANGETI SWDHAYAA GRIBHITAH AMARTYO MARTYENAA SAYONIHI. TA SHASHVANTA VISHUCHINA VIYANTA NYA NYAM CHIKYURN NI CHIKYURNYAM.
Soul according to its good or bad deeds(APANGETI) takes bodies of animals, birds, insects etc., and (PRANG) bodies of Rishis, Munis, i.e., (uuch Yoni) best bodies after leaving the present body. The soul (SWDHAYAA GRIBHITAH) duly attached with its own power of taking birth according to pious deeds and sins, enters other bodies (AMARTAYAH) though the soul is away from death, being immortal but after death of bodies, takes new bodies. These ideas of Vedas has very well been mentioned in Bhagwad Geeta shlok 2/20 wherein Yogeshwar Shri Krishna says (AJO NITYAH SHASHWATOAYAM PURAANNO NA HANYTE HANYAMANNE SHARIRE ) i.e., the soul is (AJAH NITAYAH SHASHWATOH) never takes birth and is eternal (NAHANYATE HANAYMANNE SHARIRE) in fact after death of body too soul is never dead being immortal. (TASHASHVANTA) this process of death and birth of bodies and souls is eternal.
(VISHUCHINA VYANTA) soul and bodies go far away to different directions [soul goes to Savita etc., {given below} according to Yajurved chapter 39 and then takes birth and gets another body and five elements of body go to space and are mixed within air, fire etc., according to Yajurved mantra 40/15] (ANYAM NICHIKYHU) many learned know about this fact (ANYAM NICHIKYHU) another who lack knowledge of Vedas, do not know the fact, i.e., we mostly know our body but not ourselves, i.e., soul. Death is sure i.e., the body will have to be cremated one day.
In Atharvaved mantra 8/8/11 ‘Yamdut’ means = ‘YAM’ means God, and ‘dut’ means storm, cyclone, flood, earthquake, heavy rains, etc., etc., in mantra the air is Yam. So when a soul is to leave the body then by the power of God, sutratma air enters the body and takes the soul out of it then goes to Savita, etc.
In 39th chapter of Yajurved the process of this cremation is mentioned. This process is also called as “NARMEDH YAJYEN”, “PURUSH MEDH YAJYEN” and “DAH KARAM” and “ANTEYESHATI KARAM”. Atharvaved mantra 10/8/26 says “YEH CHAKAR SAH JAJAR” means He (God) who makes the body, He destroys the same one day. Sense of Yajurved mantra 39/5 is that when the soul leaves the body then the soul wanders in so many places, takes another body according to its previous deeds (karmas). Yajurved mantra 39/6 says that the soul after leaving the body, on the first day goes to Savita (sun), second day agnihi (fire), third Vaayu (normal air), fourth Aditya, fifth chandrma (moon), sixth ritu (seasons), seventh marutah, eighth brihaspati (tiniest air), ninth mitrah (breathing), tenth varunah (udan air), eleventh indrah (electricity), twelfth Vishvedevah (in all divine qualities). Then, after wandering in sky, gets body according to previous deeds. So these twelve days are completed, then after 13 days the soul takes another body. Rigved mandal 10 sukta 135 says that normally soul after getting body faces the result of its past lives’ deeds and under influence of illusion (duly attracted towards illusion) does sins and again gets birth to face the sins. The soul is immortal and always separate from body. When an aspirant meets with a learned Acharya and gets spiritual education, then the fourth mantra says that the soul gets salvation.
Jeevatma paap aur punnya ke adhar par neech athwa uchch yoni mein janam leta hai aur yeh sub Ishwar kee vyavastha ke anusaar hota hai. Yahaan Ishwar ke atirikta koi nahin jaanta ki jeev kee agli yoni kya hogee. Vedon mein avtarwad matter exist nahin karta aur ved ke anusaar avtar ho bhi nahi sakta.
Avtar
God is only one who creates the universe and no other can create the universe except God. Please think deeply is any one except God empowered for creation, etc.? The pious qualities of God are unlimited whereas qualities of soul, which resides in human body, are limited. That is why He is God. This fact is also mentioned by Rishi Patanjali in his Yog shastra sutra 1/24, “KALEASHKARAMVIPAKASHYAIHI APRAMRISHTAHA PURUSHVISHESHAHA ISHWARAHA” i.e., He who is not indulged in any sorrows/sufferings (kalesh), in any kind of deed (karma) and result thereof (vipakya), He is supreme in souls and is called Ishwar (God), whereas, soul is indulged in all the said matters according to deeds done in previous, and in the present life. So this is also a difference between God and souls and therefore soul can never be God based on the different qualities.
Amongst unlimited qualities of God, few may be enumerated-that God creates, nurses and destroys the universe. God is omnipresent, omniscient and omnipotent and Almighty, beyond description, beyond imagination, and beyond calculation. Nobody on the earth can deny such qualities, but these qualities are to be discussed and considered deeply and he who does the same is called MUNI as per Vedas and shastras.
Let us think over one quality of God – Being Almighty. Almighty means God has all powers and thus God, to control the universe and to do any kind of deed for the same, can not be dependent on another, at any cost, being Almighty. Again shastras say, which is a true saying too, that there must be reason behind for any creation, matter etc. God is a reason to create the universe. Parents are the reason to give birth to a child. Ravana took Sita forcefully which became a reason for war between Shri Ram and Ravana etc. So as per Vedas there must be a reason of avtar and after studying eternal knowledge of Vedas and thinking deeply, there seems no reason to take avtar by Almighty God. As in Yajurveda mantra 2/26, so is in Shwetashwataropnishad shlok 6/8 wherein it is mentioned that there is no reason to form a God and thus God is also formless i.e., nobody can make God but God creates universe from non-alive prakriti. Secondly the said Upnishad says that the deeds of God of creation, nursing, and destruction of universe are eternal, natural, and automatic. So naturally God needs no avtar to destroy Kalyug, earth, or devils etc., being Almighty i.e., God has all powers and is independent. Not God but only His powers are enough to control, create, nurse, destroy the universe. That is why Upnishad says that God has no desire to create etc., but it is eternal and natural and this sort of desire is named “IKSHAN” and not desire to create etc.
Suppose God has to kill a devil and He takes avtar and God kills the devils by arrow etc. It means God is not Almighty and independent because God has taken help of Avtar (Human body) and arrow, gun, etc., which is impossible.
This all I have told based on fundamental law of eternal knowledge of four Vedas. Yet if anybody says about avtar then it is their own views and they are satisfied with their views and can not be commented because they could have been realizing at their own but so far as eternal knowledge of Vedas is concerned, Avtar is not possible.
Aapko mera ashirwad. Aap jitney marzi prashan karne ke adhikaree hain.
