Rashmi: Respected Guruji maharaj, Pranaam and charansparsh, Guruji maharaaj i have a request to you could you please write about sixteen sanskaar explaining about each mantra, as a book. When somebody asks i get stuck though you have explained it.
Is there any book by written by yourself, which explains every mantras meaning of Swasti vachan , shantikarnam etc.
Further guruji maharaaj one of my friend mira who contacted you has started doing havan. But has difficulty in understanding chaste hindi explanations. Advait also has started doing havan every day morning on his own, yagyam too by your and gods grace.
With regards,Rashmi
Swami Ram Swarup: My blessings to you all, my daughter. Rashmi Beti, it is a lengthy and hard work to write a book. I am also writing a book which will also take lengthy time (I think six months). So, after finishing the same, I shall try my level best. For the last about four years, I have been trying to write the requisite book explaining the meaning of Shanti and Swastivachan mantras but all in vain. Yes, this book I will sure write in near future.
Happy news and my blessings to them all because to start doing the havan is the most pious deed of the world and in such cases, Almighty God blesses the aspirants, directly.
Anupam: Swamiji namastey.aapki bheji 3 pustako ko padhkar kuch prashn man me aa rahe hai.1-ishwar ka astitva swatanta hai.aatma ka astitva alag hai.to atma ko parmatma ka ansh kahenge.sabhi me bhagwan hai ka kya arth hoga ki prmeshwar unka rachnakar hai.ya vo unhi mevas karta hai.indra kaun hai.varsha ritu ke raja ya muni.kisi bhi shareer ki mratu uprant jin aatmao ka moksh ho jata hai unka kya hota hai.kya vo nirakar ishwar me sama jati hai.ya vayumandal me vichran karti rehti hai .page sankha25.pustakyagya karma sarvashrestha iswar puja melikha haikai kehte hai jeevatma ishwar ka ansh hai yeh apramanik hai.please clear kate.page 31 per likha haiitihas-puran(brahman tatha kalpadi) iska kya arth hai.isi page per bhavarth m likha hai ki narad muni 4 vedo ke alava in in ko or jante the to ye gyan kya ved me nahi hai.margdarshan karre.ptanam..
Swami Ram Swarup: Namaste beti.
1) Atma ko pramatma ka ansh kabhi bhi nahin kaha ja sakta. Yajurved mantra 40/8 mein Ishwar ko avrannam kaha hai, avrannam ka arth hai, jismein chched na kiya ja sake jaise hawa mein chched nahin kar sakte to Ishwar ke tukde kaun kar sakta hai. Tukde to pathar, lakdi, sone, chandi, iron aadi ke hotey hain. Inmein sabhi padarthon mein niwaas karne wale Parmeshwar ke tukde phir bhi nahin hotey. Ishwar ke anant naamon mein Ishwar ka ek naam Aditya bhi hai jiska arth hai jiske kabhi tukde nahin ho sakte. Jeevatma, Parmatma aur prakriti, yeh teen tatva ek doosre se alag-alag hain.
God in Samveda mantra 265 states- (ANDHASAHA MADESHU) i.e., he who is the reason to generate divine food i.e., spiritualism and divine pleasure. (MAHA) the greatest (VICHETSAM) alive and having unlimited knowledge (SHAKINAM) Almighty (INDRANAM NAAM) whose name is Indra.
God states further in the above mantra that Oh! Man and Woman (GIRA ABHI GAYA) you eulogise and worship the said God with your voice. (YATHA) according to (SHRUTYAM) Vedas’ (VACHAHA) divine voice.
Meaning: He who is the reason to generate divine food i.e., spiritualism and divine pleasure for those who worship Him. Who is the greatest in universe, alive and having unlimited knowledge, who is Almighty and whose name is Indra, Oh! Man and woman, you eulogies and worship the said God with your voice according to Vedas’ divine voice.
Idea: Samveda is considered the greatest Ved amongst the four Vedas. This Ved mainly states about the eternal worship of God wherein Yajyen, name jaap of God, Ashtang Yoga Philosophy has been mentioned. Hence, in this mantra also Almighty God tells the human beings to worship the God whose divine qualities, power and nature has been mentioned in the Vedas.
That is why, God stresses in this mantra that Oh! Human being describe eulogies/chant about the God exactly as has been mentioned in the Vedas.
Though the names and the qualities of Almighty God as per Rigveda mantra 1/164/46 are unlimited but some of His qualities are mentioned below:
(1) He creates, nurses and destroys the universe,
(2) Atharvaveda Kand 13, Sukta 4, Prayaye 6, mantra 16 states that God is one for whole universe. Mantra further states, there are not 2, 3 or 4 Gods, He is only one.
YAJURVEDA MANTRA 40/8:
“SA PRAYYAGAACHHUKRAMKAYAMVRANNAMSNAVIRAM SHUDHAMPAAPVIDHAM.
KAVIRMANISHI PARIBHUHU SWAYAMBHURYATHATATHYATOARTHAN VYADDHACHHSHVATIBHYAHA SAMAABHYAHA”
Yajurveda mantra 40/8 states that God is “SHUKRAM” Almighty, “AKAYAM” i.e., bodiless, so does not take birth, “AVRANNAM” hole less and can not be converted into any part, so soul is also not a part of God, “ASNAVIRAM” i.e., without nervous system, etc., “APAAPVIDHAM” sinless and does not love to those who are sinners, “PARI + AGAAT i.e., omnipresent, “KAVIHI” omniscient, “MANISHIHI” knows thoughts of every soul “PARIBHUHU” who keeps behind the culprits/sinners “SWAYAMBHUHU” who is eternal/beyond death and birth/has no father, mother etc.,
“SHAASHVATIBHYAHA SAMABHYAH” for eternal living beings, “YATHATATHYATAH” with truth, “ARTHAN” gives knowledge of all through Vedas, “VYADADHAAT” preaches, “SAH” He is God.
All Vedas like Yajurveda mantra 31/7 clarify that knowledge of Vedas emanates direct from God at the beginning of universe. So the qualities quoted above in respect of adorable Almighty God are also eternal, unchangeable, and true. Conclusion of the mantra will automatically state that God never takes birth etc. so avtarvad is not possible please. I also paste an article of mine on avtarvad for your knowledge.
As regards karmas Yajurveda mantra 7/48 states that we are free to do pious deeds or sins but result is awarded in happiness or sorrows respectively by God. One must not depend on anybody that somebody will come to give salvation. The dignitaries like Shri Ram, Shri Krishna and Mata Sita etc., did hard deeds without wasting a second. So we must also follow their path to do the hard work towards right path.
“ TADEVAGNISTADADITYASTADVAYUSTADU CHANDRAMAHA,
TADEV SHUKRAM TAD BRAHMA TAAAPAHA SA PRAJAPATIHI.”
(YAJURVEDA MANTRA 32/1)
The God is omniscient, everlasting, source of divine pleasure, immortal, pure, kind, supreme judge, creator of universe, bearer and maintainer of universe. He is (Agni) i.e., omnipresent, (Aditya) form of light and immortal (Vayu) has unlimited divine power and holds the universe, (CHANDRAMA) form of divine pleasure and gives the same to the worshipper (SHUKRAM) alive and Almighty (BRAHMA) most supreme (Aapah) omnipresent (Prajapati) lord of all living beings.
“NA TASYA PRATIMA ASTI YASYA NAAM MAHADYASHAHA
HIRANNYAGARBHA ITYESH MA MA HINSEEDITYESHA YASMAANN JAAT ITYESHAHA.”
(YAJURVEDA MANTRA 32/3)
God can not be measured. So there cannot be His statue because statue is measurable.
God contains the root of everlasting knowledge in all respects. He is supreme that is there is no other who is like God. That is why, all the knowledge observed in the universe emanates from God in the shape of four Vedas.
Rishi Pantanjali writes in Yoga Shastra sutra 1/26 “SA ESHAHA POORVESHAMAPI GURUHU KAALENANVACHCHEDAT” i.e., God is the first Guru (teacher) of the ancient four Rishis named Agni, Vayu, Aditya and Angira at the beginning of creation. Sutra 1/24 states
“KLESHKARMVIPAKASHYAIRPARAMAISHTAHA PURUSHVISHESH ISHWARAHA.” i.e., God has no concern with any kind of sufferings, sorrows and deeds, the result of deeds. That is why, He is called God who is special amongst souls because souls have to suffer the said sorrows, result of deeds etc.
So based on the knowledge of four Vedas which emanates direct from God there is only one God to be worshipped by the entire universe. It shall not be out of place to mention that all the religions of the world agree about God being one.
Vedas being eternal constitute the culture of the world. We must know that knowledge is gained only when it is imparted by someone. In the beginning of the earth, God gives the knowledge in the form of four Vedas, in which He mainly preaches science i.e., knowledge about every mater of world (Gyan Kand) form of all pious deeds ( Karma Kand) worship (Upasana Kand).
In Vedas the said three matters are called “Trishu”. Every Rishi studied Vedas and became learned. As a result, they wrote Upnishads, Shastras, Valmiki Ramayan, Mahbharat( Bhagwad Geeta), etc.
So here are some views of Rishis about God. As stated in Atharvaveda mantra 10/8/1 (YO BHOOTAM CHA BHAVYAM CHA..JYESHTHAYE BRAMANNEY NAMAHA) i.e., God exists in past, present and future time period i.e., being eternal and He being present forever, knows every happening of the past, present and future . We must bow before the greatest, most supreme Brahma (God) and worship Him. The said God is one, eternal truth that is, will remain forever. The Rishi of Chchandogya Upnishad expresses his similar views as under.
Chchandogya Upnishad Shloka 6/2/1 states:
(AGRE) before the universe (IDAM) this omnipresent (SAD EV) Almighty God (ASEET) was.
Idea: The creation is eternal. When the universe is destroyed, then after a stipulated time, it is again created. Upnishad here states that, God being immortal, exists before every creation.
Again the Upnishad states the qualities of the God that was (EKAM EV) i.e., He was the only one and (ADWITEEYAM) no one was equivalent to Him. The idea is that God is one and unchangeable.
Kathopnishad 5th valli , shloka 9 states that fire (agni) exists in every matter and takes the same form of the matter in which it exists . Similarly, God is omnipresent i.e., is present in every matter of the world and has taken the form of the matters. That is, although God is one but has taken the form of every matter in which He is present.
Here we can also say that fire (Agni) in every matter is separate from the object based on his qualities. Similarly, God is separate and every matter of the world is separate from the God.
Bhagwad Geeta Shloka 2/16 also contains the views of Vedas as mentioned in Atharvaveda mantra 10/8/1. Geeta shloka states “NAABHAVAHA VIDYATE SATAHA”
i.e., there is no lack of truth. Its absence is impossible and therefore truth is everlasting- So God, souls and Prakriti are everlasting being true.
Similarly, “NA ASATAHA VIDYATE BHAVAHA” Untruth /falsehood gets destroyed one day. It can never exist forever. So the entire universe with its matters made of Prakriti is destructible. For example, a plant grows from a seed and becomes a tree then and one day gets destroyed. Similarly, a child takes birth, his body becomes young and then old. Thereafter at a stipulated time, it dies away and gets destroyed.
It is really a wonder that where the God in Yajurveda mantra 40/3 has stated, “NANNUDDEVA AAPNUVAN” i.e., no senses, perceptions or mind can achieve the God, God being beyond description, imagination, calculation etc. So due to lack of knowledge of Vedas mostly the people remain indulged in illusion and apply their entire power of senses, perceptions mind etc. to know the God and preach accordingly. I think all religions agree that we must seek the path of worship where our senses and mind becomes dead and then we will realize God within us.
QUALITIES OF SOULS (JEEVATAMA)
Soul is alive. Soul has to face the result of his deeds. Soul takes body of human beings, animals, birds, trees etc., according to deeds of past lives. Soul feels sorrow, happiness etc., through body. When soul leaves body, it feels nothing but carries all karma to be faced in next birth through his chitta’s (chitta) vritti (vritti).
Souls are innumerable but are constant in number having similar qualities like being pure, immortal, alive etc. Soul is infinitesimally small, is invisible. The bodies of all living beings contain souls.
Not God but soul has desire, hatred/malice, merriment, sufferings, attachment etc. While attracting itself towards materialistic articles made of prakriti soul forgets his original form. As a result, soul recognizes himself as body. This is the stage of soul being unwise.
“NA TAM VIDATH YA IMA JAJAANANYUDYUSHMAKAMANTARAM BABHOOVA,
NEEHAREINN PRAVRITA JALAPYA CHASUTRIP UKTHASHASCHARANTI.”
(RIGVED MANTRA 10/82/7)
(TAM) that God (NA) not ( VIDATH) known (YAH) who (EMA) all worlds (JAJANN) creates and (YAT) from you (ANYAT) separate from other souls(YUSHMAKAM) from you (ANTARAM) with in all (BABHOOVA) is (NIHAREINN) fog like smoke (YAT) that God (PRAVARITAHA) covered (JALAPYAHA) baseless discussion (ASUTRIPAHA) satisfied only in Prann [breathing system] (UKTHASHASAHA) only paying lip service (CHARANTI) deals or behaves.
Meaning: Like an invisible matter which is covered with fog similarly dealing in only lip service and indulging in baseless discussion and are satisfied in their breathing system, Oh! Man-woman, you do not know the God who creates the five matters/universe and the God who is separate from other souls and who is within all.
Sabhi mein Bhagwan hai ka arth hai ki Ishwar sabhi mein even sansaar ke kann-kann mein niwaas karta hai lekin phir bhi weh shareer, jeevatma aur pratyek padarth se alag hai, koi padarth usko chchoo nahin sakta. Jaise paani aur hawaa mein bhi Parmeshwar hai lekin hawaa aur paani usko chchoo nahin saktee. Hamare pet mein mal-mutra hai aur wahaan bhi God ka niwaas hai parantu mal-mutra Ishwar ko chchoo bhi nahi sakta.
Ishwar Sarvashaktimaan hai arthat usmein anant shaktiyaan hain. Isliye sansaar ke karma karne ke liye arthat rachna karna, varsha barsaana, mrityu ke samay shareer se jeevatma ka nikalna karmaanusaar phal dena aadi asankhya karmon ko karne ke liye Ishwar ko kisi ki sahare kee zaroorat nahin apitu Ishwar hee sabka sahara hai. Iskee ek ansh maatra Shakti hee saare sansaar ko sambhale hue hai. Anant naamon mein Indra bhi Ishwar ka hee naam hai. Brahma, Mahesh, Surya, chandrama, vaayu, agni ityadi sab us ek Ishwar ke naam hain. Moksh prapt jeevatmayein nitya Ishwar ke sang rehkar moksh ke anand mein rehtee hain. Sab jagah Ishwar hai atah veh jeevatma bhi anand mein sab jagah vicharann kartee hain. Page 25 par theek hee likha hai ki aisa kehna ki jeevatma Ishwar ka ansh hai, yeh baat “Apramanik hai” arthat iska koi pramaaan nahin hai isliye yeh jhoot hai. Kisi bhi vichaar ko satya siddh karne ke liye yeh niyam hai ki weh vichaar kisi na kisi ved mantra se tally karta hona chahiye. Agar tally nahin hota to weh vichaar jhoot hai.Yeh baat Patanjali Rishi ke Yog Shastra sutra 1/7 mein bhi vistaar se samjhai gayee hai. Itihaas jo beeti ghatna hai, Brahma arthat Rishiyon dwara likhey Brahmann granth jaise Shathpath Brahmin granth aadi. Kalpa means jo beete hue yug aadi. Yeh gyan vedon ke adhaar par hee hai.
Rishiyon ne jitnein bhi granth likhe, un granthon se pehle unhonein chaar vedon ka Adhyayan kiya aur phir jo gyan vedon se unhein prapt hua ussee ka thoda sa ansh unhonein apne granthon mein likh diya isliye Rishiyon dwara likhe granth satya hain. Aaj yeh samay hai ki manushya vedon ka Adhyayan karke koi adhyatmik granth aadi nahin likhte. My blessings to you, my daughter.
