> CHRISTIANITY PUZZLED BY GREATNESS OF ANCIENT HINDU VEDIC WISDOM -
> Glimpses of Vedic Metaphysics, while they only can teach of someone
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> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
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>
> Glimpses of Vedic Metaphysics
>
> Out of about 17,000 hymns in the Vedas, slightly less than half relate
> to Metaphysics, which Bhagavad-Gita says is the supreme science. The
> remaining hymns pertain to mantras (in praise of God), scientific
> rituals/ceremonies and aryankas (simple rules for the old people).
> However, the Vedic metaphysics is meant for all ages. It relates to
> social and physical sciences, divine nature, cosmic laws of necessity,
> soul, spirit, formless and ineffable Supreme Soul and many other
> subjects.
>
> No single book can comprehensively cover Vedic metaphysics. This book
> only gives glimpses of Vedic metaphysics for the seekers of Vedic
> knowledge. The methodology utilized is dynamic equivalence and not
> formal equivalence. Every effort is made to give glimpses of Vedic
> metaphysics truthfully and without any distortion within my limited
> knowledge and capacity.
>
> Table of Contents
>
> Introduction
>
> Chapter 1 - Vedic Society
> Chapter 2 -Laws of God (Rta)
> Chapter 3 -Hydra Headed Corruption
> Chapter 4 -Vedic Science and Scientific outlook
> Chapter 5 -Prakrti (the Supreme mother)
> Chapter 6 -Vedic Phantasmagorias - Maya
> Chapter 7 -Soul and Spirit
> Chapter 8 -Supreme Reality
> Chapter 9 - Some Vedic Concepts
> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
> DOWNLOAD FROM LINK GIVEN AT THE END : ........
> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
> “Let noble thoughts come to us from all sides.” R.V. 1-89-1
>
>
> Being a former student of Political Science and Philosophy, on
> retirement from Indian Defence Accounts Service, I tried to revive my
> earlier interest in the political philosophy of Plato, Aristotle,
> Kautilya and many other lovers of wisdom and steadily drifted towards
> metaphysics that Bhagavad-Gita says is the supreme science. During the
> drift I came across a few very unusual but interesting statements. It
> was even more significant to know their political and metaphysical
> views relating to God, Nature, soul, spirit, phantasmagoria- the
> illusory world of senses and many other subjects.
>
> Plato mentions in his Laws (174-f) and also in Utopia that in an ideal
> state the range of economic disparities should be within 1:16. If the
> range of disparity increases marginally, the state is less ideal.
> However, if it increases considerably, the state is either a Democracy
> or an Oligarchy. The rulers in both tend to be tyrannical, corrupt,
> and hypocritical. In his metaphysics, Plato says that the soul of
> virtuous people becomes lighter and goes toward heaven by moving
> upward after death and that of the non-virtuous, being heavier, stays
> near the earth and is the cause of rebirth. On rebirth, people may be
> born in families professing different faiths, religions, as well as in
> the different regions of the earth. Plato thus becomes one of the few
> ancient philosophers who gave a perfect philosophical theory on
> secularism and universal brotherhood.
>
> In an ideal state, which he described as Republic, divine guidance is
> the maximum and in Tyranny it reaches its minimum and world
> dissolution comes when that divine guidance is totally withdrawn.
> Plato’s observation of 1:16 immediately connected my thought process
> with the philosophical views of Mahatma Gandhi who used to say that in
> an ideal state i.e. Ramrajya, the income disparities between the rich
> and the poor should be between 1:10. The actual disparities in India
> are now much beyond 1:1000 and still going up. If this trend continues
> in India, his Ramrajya will remain a utopia. Aristotle did not suggest
> any such ratios but like many other Greek philosophers recommended the
> concept of “ golden mean ”. Buddha had already advised the “ middle
> path “. The Vedas and Bhagavad-Gita strongly advise moderation for an
> ideal way of life to achieve perfection.
>
> This drift from political philosophy to metaphysics continued till I
> came across vastly different six Schools of Indian philosophy
> popularly known as the Sad Darshana and found that all these Schools
> are based on Vedic metaphysics and Upanishads thus creating unity in
> diversity. During this search from political philosophy to the Vedic
> metaphysics one wonders whether these lovers of wisdom like Socrates,
> Plato, Immanuel Kant, Yajnavalkya, king Janaka of Videha,
> Sankracharya, Ramanujam and many others were ordinary human beings or
> devas (shining ones) as mentioned in the Vedas. Throughout my life I
> avoided reading the scriptures, fearing that I might become a fanatic
> or fundamentalist or live in a world of hallucination. However, I
> would read the celestial song Bhagavad-Gita occasionally, as I did not
> find any organized religion there. It is a didactic book mainly on
> spiritual science containing an ethical social philosophy relating to
> nishkam karma- action without any self- interest and sankhya yoga-
> path of knowledge.
>
>
>
> After retirement, I made an attempt to study certain other scriptures
> particularly the holy Koran in Urdu script (Roshan Chiragh) and its
> English translation by N.J. Dawood one of the Penguin classics. Other
> scriptures studied were Old and New Testaments, a few Upanishads,
> Patanjali’s Yoga Shastra and four Vedas (English translation by Arya
> Pratinidhi Sabha and also a few volumes translated by Swami Satya
> Prakash Saraswati). A large number of other books on philosophy and
> metaphysics were obtained from various libraries in India and U.S.A.
> Most of the didactic books of Hindu dharma and Sikh religion mentioned
> that the highest scriptures are the Vedas. Adi Grantha- the sacred
> book of Sikh religion says, “asankh garantha mukhi Ved path”. It
> literally means there are countless scriptures but the most sacred is
> the study of Vedas.
>
>
>
> Vedas are derived from the root Vid- i.e. knowledge. Vedas thus means,
> “store house of knowledge” and Vedic dharma is the spiritual science
> based on knowledge described in a large number of hymns in four Vedas.
> In book X1X section 22 and 23 of Atharva Veda, knowledge is described
> as study and complete understanding of bhutas (elements), matter,
> society and social organisations physical and social sciences,
> primordial subtle matter, divine Nature Prakrti, Soul, spirit and God.
> Surprisingly none of the scriptures and the books on philosophy and
> metaphysics refers to various types of religions now being practiced
> in India and abroad. Probably the soul of the scriptures is now
> missing in these ritualistic and organized religions prevalent
> throughout the world. The study of Vedas would reveal that the Vedic
> religion is a spiritual science and it contains all the major
> material, spiritual and divine thoughts/guidelines conveyed in all the
> other scriptures of major religions of the world. However, Vedas
> contain some additional knowledge not available in other scriptures
> like, certain permanent truths/findings of physical sciences,
> mathematics, state and society, medicine, role of a ruler,
> bureaucrats, scientists, industrialists, economics and many others.
> Being scriptures for the welfare of mankind, no specific religion is
> mentioned in Vedas.
>
>
>
> Although the roots of Hinduism lie in the Vedic dharma and
> metaphysics, a close scrutiny would reveal a wide deviation. Vedic
> concepts like Rta - cosmic laws of social and moral order, “Idd Nan
> Mmam” - nothing for self, all for the society, the role of supreme
> Mother Prakriti- the divine Nature in the creation of animate and
> inanimate life under the supervision of God and many others, are
> hardly seen in the organized Hindu religion today. In the Vedas, the
> God is Ajo (unborn) i.e. there is no incarnation of God as a human
> being, no worship of God through idols, being formless, omnipresent
> and ineffable. The Vedic metaphysics has a striking resemblance with
> the holy Koran and Grantha Sahib. The most sacred scripture of the
> Sikh religion Grantha Sahib says,”Ved, Kitab kaho mat jhoote, jhoota
> woh jo na vichare.” Do not say that the Vedas and the holy Koran are
> not true scriptures; the individual who does not study them is an
> untruthful person.
>
>
>
> Ishta theory of Vedas describes paths could be different so long as
> End is the welfare of mankind and other animate and inanimate life.
> Vedas do not consider matter as inert and explain in a large number of
> hymns that matter has unsuspected vitality. All paths, religions
> should aim at unity in diversity i.e. should lead to universal
> brotherhood (viswa bandhutva), global family of the same One God
> (vasudhaivan kutumbkam), global trade and global market for the
> material and spiritual welfare of mankind. God being formless,
> ineffable and self created avoid explaining God through categories,
> substance, activity, quality and relationship. HE is beyond cognition,
> perception of human senses, logic of mind and intellect. Words recoil
> to explain the Supreme Reality. Only true and harmonised material,
> spiritual and divine knowledge (para jnan) can unite all religions to
> compete with each other for the welfare of mankind.
>
>
>
> The study of various scriptures of Hindus revealed that the most
> sacred scriptures are the Vedas. Next in importance are the
> Upanishads, Brahma Sutras, Smritis, Puranas, Ithasa or epics i.e.
> Ramayana and Mahabharata and the lastly the Tantras and a large number
> of minor later scriptures like, Hanuman Chalisa, etc. This precedence
> of importance is not uniform for all the Hindus as for some Ramayana
> or Mahabharta could be more important than Smritis and Braham Sutras.
> Bhagavad-Gita is partly based on the Vedic metaphysics; hence some
> learned Hindus consider it as one of the Upanishads.
>
>
>
> However, by and large the authority of all the Hindu scriptures is
> thus subordinated to the Vedas which as a whole are Karma Marga i.e.
> path of selfless action - nothing for self all for society. The Vedic
> metaphysics is Jnan Marga i.e. the path of knowledge. This knowledge
> brings out clearly the ultimate significance of all material and
> spiritual things. The Vedic Rsis and Munnies (metaphysicists and
> wandering sages) had found the substantial essence of all these things
> in the scheme of Reality, thereby unifying the absolute Truth. Vedas
> have a concept of absolute and perfect truth based on a-priori
> knowledge against material and imperfect truth influenced by our
> outward looking mind and physical senses. Material truths being
> imperfect are never permanent and vary considerably amongst
> individuals.
>
>
>
> The Vedic science of Axiology covering idealistic, ideational and
> sensate values is entirely based on permanent truths in the form of
> Rta, which are the cosmic laws of social and moral order. Yajur-Veda
> 7-14 clearly brings out that the noble thoughts made the culture of
> the Vedas the first and foremost foundations of the edifice of
> universal values. Through the Vedic mantras (poetical hymns) homage is
> paid to the Rsis of the yore, path makers and pioneers (R.V 10-14-15
> and A.V 18-2-2). Mundaka Upanishads 1-1-3 mentions that having known
> Vedanta, all other knowledge will stand revealed to us. Vedas are thus
> the acme of human thought and the metaphysics reaches its summit in
> the Vedantic philosophy contained in the fourth and last part of the
> Vedas in the form of pure idealism and absolute monism. Vedas are also
> known as Shruti - the heard. Most of the modern Hindus believe that
> the Vedas were directly revealed by God and were not fabricated as
> later the ancient dreaded materialists Charvakas found and criticised
> these divine revelations.
>
> Adi Grantha says, “ Omkar Ved nirmaye.” It literally means Omkar (God)
> revealed Vedas.
>
>
>
> Vedic wisdom covers the Cosmic working at all levels, from micro-cosm
> to macro-cosm. It covers material, temporal, secular, spiritual, and
> divine knowledge by blending both the inner and outer worlds. In the
> concept of Brahma as the only Reality, the highest metaphysical ethics
> is reached, as all else is Maya (appearance or phenomenon but not
> exactly mirage). Maya is His Creative Art (R.V 6-45-16 and 6-47-18).
> Isvaraya Upanishad explains this as the illusory but blindingly
> brilliant disc, which appears real to human senses. Holy Koran also
> confirms that life in this vast ocean of matter- the material world is
> an illusion of comfort. Plato held largely similar views in his theory
> of Forms and Ideas. Immanuel Kant described the phenomenal material
> world as phantasmagoria.
>
>
>
> However, the great Indian saint and philosopher Sankracharya explained
> this concept of subtle Prakrti (Nature) and gross universe as Maya in
> great details in his Brahma Sutras. First he made a clear distinction
> between para jnan (higher knowledge) and apara jnan (lower knowledge).
> He called the knowledge of senses, matter, physical body and the outer
> world as lower knowledge or Avidya. With this knowledge the entire
> universe looks “real.” Individuals with lower knowledge will find a
> lot of arguments in favour or against the existence of God. He called
> it a peculiar phenomenon of human senses. Many atheists like ancient
> Charvakas, though not believing in the existence of God, describe the
> unforeseen cosmic power as Adrsta- not seen. For the theists with
> intellectual knowledge, multiplicity of gods is seen in the form of
> idols, icons and incarnation of God as a human being. Some such
> individuals even find God/god as partly a man and partly a woman
> (Ardhanari Iswaran). Any individual who starts moving towards higher
> knowledge, all arguments start and end at One formless and ineffable
> God who is Sat, Chit, Anand - the only reality, supreme consciousness,
> and bliss.
>
>
>
> The material and intellectual knowledge of the outer world through our
> sense perception throws us in perpetual Flux. In the present age the
> concept of para jnan has virtually disappeared. Priests, fake gurus
> and even various cults to amass enormous wealth now freely utilize the
> sensual and intellectual knowledge and camouflage it as higher
> knowledge. In some cases their coffers are already bulging out with
> lucre, gold and real estate. With the spread of this sensual knowledge
> in many areas including science and industry, man is finding himself
> in wilderness and is running hither and thither to seek peace of mind.
> Taking full advantage of this wilderness, there is a mushroom growth
> of gurus, saints, swamis and even cults through out the world. As most
> of them try to combine both para and apar jnan, so a strange kind of
> spiritualism not contemplated in the Vedas is now spreading fast.
> Ignorance/ne-science (ajnan) is now freely parading as divine
> knowledge in sacred places of pilgrimage and the various headquarters
> of gurus and cults.
>
>
>
> In the social science of Axiology, Vedas contain trinity of values
> Trivarga. To help forging chaos into unity, there is a need to follow
> the Vedic metaphysics with its total perspective. The Vedas survey
> life in its entirety and are most suited to the present age of
> materialism. The hierarchical and organised religions of today is not
> able to define the ideal life, highest virtue, goodness, gentleness
> and many other noble concepts. The treasure of such a noble knowledge
> is freely available in the Vedas. The philosophy contained in the
> Vedas can certainly help in taking out the cobwebs created by various
> religions through mythology, unscientific rituals, ostentatious and
> proxy worship, blind faith and hallucination apart from certain weeds
> of the mind, like destructive, revengeful, selfish and other wild
> thoughts.
>
>
>
> The eternal philosophy of the Vedas, with its social and spiritual
> messages remains always as fresh and blooming as flowers. The Vedic
> metaphysics not only help us to find our roots, but also answers
> hundreds of our doubts which most of us have. Why and how this world
> was created? Who am I? Where did I come from and were shall I go? Why
> I am here? Do I come back or just become manure for the earth? What is
> an ideal way of life? Think of any material, spiritual or
> philosophical question, the Vedas have answers to all such questions.
> The ancient wise sages, who did speculative transcendental research to
> find permanent truths, came to the conclusion that any effort to
> change or modify them will rebound. Such truths are a-priori, being
> directly from the immortal human soul. Only empirical knowledge based
> on sense experience like physical and social sciences gets modified
> with the passage of time. The root of greatest error in metaphysics
> lies in projecting our sense experience and perception, criteria and
> even preferences into objective universe, which leads to the concept
> of good and evil relative to each individual. This results into
> various human beings ascribing different attributes to God. For some,
> God is saguna Brahma with a form and finite number of attributes and
> for others an impersonal God who is ineffable and formless i.e.
> nirguna Brahma. For them God is “That” and not He or She and is
> described in Vedas as Tat Tvam Asi i.e.” Thou Art That”.
>
>
>
> The study of the Vedas would reveal that the discoverers of permanent
> moral and spiritual truths were from both sexes. They were Rsis and
> Rsikas (male and female seers), Munnies (wandering sages), Rudrais and
> Adityas, who had studied till the ages of 36 and 48 years
> respectively. In the Vedic education system, a student at the age of 8
> years would start learning elementary knowledge of matter, spirit,
> soul and Brahma-the ineffable and formless God. Rudrais achieved the
> specialization of Brahma Jnan (the supreme knowledge) latest by the
> age of 36 years. Adityas achieved the highest specialization between
> the ages of 44 to 48 years. Some of the learned wise men and savants
> mentioned in the Vedas are Vashishta, Aiterya, Viswamitra and others.
> The female Rsikas (sages) were Vishvara, Gauri Veeti, Archana,
> Aiterya, Lop mudra, Godha and others. There is no mention that the
> Vedic truths contained in various hymns/mantras were discovered by
> them. The very fact that various hymns are attributed to them probably
> indicates that these hymns were first interpreted by them and
> translated from the Vedic bhasha (language) to Prakrit bhasha, a
> precursor of the present Sanskrit language.
>
>
>
> The Vedic hymns as parts of social engineering describe nature,
> properties and action of all material and non-material things. The
> names of those male and female seers, metaphysicists and wise men, who
> did research to discover various Vedic truths and emptied out all
> their knowledge in the Vedas in various hymns, are not mentioned.
> Their aim was perhaps Moksha (salvation)- a stage of permanent bliss
> not for themselves but for the entire humanity. Thus they became the
> silent, unknown pathfinders and pioneers for the entire mankind of all
> ages. The Vedic scriptures are meant for the mankind of all ages and
> not for any particular time. Period, religion, sect or cult It is a
> separate matter that some learned Indians, Germans, Greeks and others
> have taken inspiration from Vedic metaphysics.
>
>
>
> I am too small to comment whether the Vedas are directly from the God
> as Shruti or revealed to the Rishis and Munnies during their
> transcendental research or these are apriori principles and truths.
> However, the fact remains that the Vedic hymns have come to us in
> their original form after passing through various civilizations,
> benevolent to highly authoritarian governments, with all possible
> diverse interpretations in the six major schools of Indian Philosophy
> known as Sad darshna. The dreaded materialists like Charvakas even
> used vulgar and abusive language against Vedic seers and went to the
> extent of saying that the future promises of good life are the
> promises of cunning priests and bearded sages. During the long
> journey of over 5,000 years, the Vedas were respected, worshipped and
> even criticized by people of various temperaments, nature and ideas.
> While the materialists like, Charvakas challenged the Vedic truths,
> Advaita Vedantists like, Sankracharya found the highest ethics in the
> Vedic metaphysics. The Vedic truths have been challenged, criticized
> but never proved wrong. The long history of over 5,000 years is a
> clear indicator that the Vedas, which are the acme of human thought,
> should be studied with an open mind and without any bias. Bhagavad
> Gita describes the study of the Vedas as the highest virtue (16-1 to
> 3).
>
>
>
> For the study and understanding of any philosophy and metaphysics one
> can utilise either inductive or deductive approach. Any other approach
> can lead to hallucination, biased imagination and even highly
> unscientific outlook. This third approach has already crept in certain
> sub-religions having roots in Vedas and taken away the spirit of Vedic
> metaphysics particularly philosophy of idd nan mmam- nothing for self
> all for society. Due to this unscientific and biased approach and lip
> sympathy to the study of Vedas the social evils are increasing
> rapidly.
>
>
>
> The scientific method to study scriptures could be either inductive or
> deductive. Inductive approach may appeal to many intellectuals, as it
> needs some kind of material proof of metaphysical concepts. However,
> we have seen that material discoveries based on scientific principles,
> laws and concepts do undergo change with the passage of time.
> Twentieth century particle physics has greatly modified Newtonian
> classical mechanics. In the inert atom of scientists of the earlier
> centuries, some vitality has been observed in this century and some
> metals e.g. steel feels “fatigue” like human beings. The deductive
> method of finding common and permanent truths contained in various
> scriptures, philosophies, metaphysics and other didactic books will
> never undergo any change. These truths are for the guidance of all
> human beings in all ages. The deductive approach would certainly help
> to know Vedic metaphysics without any religious or personal biases and
> all kinds of hallucinations like seeing the inner light of the soul
> during mediation etc; would disappear.
>
> The study of Sama Veda would reveal that the focal point is Brahma -
> the impersonal God. However, in the other three Vedas, particularly
> Rig-Veda, the focal point is the individual, or rather - the “Self”,
> which is the divine principle of the body. When the immaterial “real
> self” and the gross body are in harmony, you are at peace with
> yourself; otherwise you become your own enemy. Senses in the human
> body when get independent of “self” become like wild horses not
> knowing where to go, what path to tread and when and where to stop.
> Thus these senses independent of “self” (manifested soul) take a
> person on the path of ruin. For the harmony of body and soul Vedas
> advise the pursuit of matter on the path of Rta and Dharma i.e. by
> observing the cosmic laws of social and moral order and righteous
> conduct. Such a pursuit does not create any ill effect in society. The
> only paradigm of achieving a perfect society as well as ecological
> sustainable development is to grow around the pivot of need-based
> living with simpler life styles based on the principle of moderation.
>
>
>
> What is admirable in the Vedas is that their powerful and
> comprehensive philosophy was created for all ages and for the entire
> mankind. This philosophy was made available at a time when most parts
> of the world had hallucinations of ghosts getting out of dead bodies,
> when shadow was interpreted as the soul, spirit, ghosts, and the soul
> was considered to be getting out of the body at night during dreams.
> It was the period when the concept of inner and outer world was highly
> confused. Out of fear complex the ancient man worshipped snakes,
> animals, plants, and clouds by creating millions of gods with form.
> When in most parts of the world the religion of animism was wide
> spread, the Vedic metaphysics was getting developed in the areas which
> now lie in the states of Iran, Iraq, Afghanistan, Georgia, Pakistan
> and some Northern parts of India. Arya Vrata was the land spreading up
> to Parshavas (Persia), Ariana (later Iran) and this land was not a
> fairy tale country, since the Vedas nowhere describe mythology as part
> of metaphysics.
>
>
>
> Vedic hymns accord different importance to 33 devas (beings of light)
> of divine Nature (Prakrti). These devas have no form and represent
> various attributes of Prakriti.. Indra deva represents power and
> strength of Nature, Agni deva signifies energy, Usha devi represents
> time, discipline and dawn, Prithvi (benign mother earth) as self less
> service, Surya as light, Savitar as supreme knowledge, Ashvinau deva
> represents both physical and spiritual characteristics of the entire
> matter in the gross universe. Because of this, scientists in the Vedas
> are described as Ashvinaus. Rsis and Munnies discovered the treasures
> of Vedic metaphysics and cosmic laws probably at different periods of
> time and also at different locations widely apart. Perhaps this is the
> reason that in the Vedic hymns importance accorded to 33 formless
> devas varies considerably. In Rig Veda Indra, Varun, Mitra devas are
> more important and in Atharva Veda Agni deva is given more importance
> and is even described as “lord of vows”. However, all the four Vedas
> confirm that the sum total of the attributes of these 33 beings of
> light are the attributes of Prakrti described as supreme Mother of all
> animate and inanimate things/life. These devas are the physical forces
> of the divine Nature which has epithets like Aditi, Devaki and also
> Daivi. These epithets have certain meanings. Owing to vastness she is
> Aditi (infinity), she is also the mother of all 33 formless devas and
> supreme mother of all of us, hence Devaki. Being divine She is given
> the epithet Daivi.
>
>
>
> In the absence of regular script and printing material the Vedic
> metaphysicists and wandering sages kept the Vedic hymns alive for a
> few thousand years by highly scientific techniques. First, they
> converted these truths into hymns and poetical mantras for easy
> chanting and memory. Thereafter they devised a system of Yajna. All
> the students were to participate in this Yajna and recite Vedic
> mantras over the holy fire (Agni). Agni deva in the Vedas is mentioned
> as “ lord of vows” and symbol of purity and energy. Gayatri mantra is
> the mother hymn through which we pray to God to provide us perfect
> knowledge during our three states, i.e., awakening, sleeping, and even
> during our dreams. The spirit behind this prayer is that we spread
> this knowledge, so that we could also shine like Savitar- deva,
> representing the Sun. Various hymns/mantras for Yajna describe Brahma-
> the impersonal God, Prakrti and Rta-cosmic laws of social and moral
> order.
>
> Many of these hymns end with the words Swaha and also Idd Nan Mmam
> i.e. nothing for self, all for the society. The word “swaha” has a
> great significance as it means that we have understood and appreciated
> the meaning of the mantra and we shall follow it in true spirit in our
> day-to-day life. With the word swaha those attending the Yajna offer
> some samagri (fragrant material) and splinter of wood each time to
> Agni (holy fire), confirming to the lord of vows that we shall follow
> what we have spoken and appreciated (R.V 1-97-1, Y.V 8-13). Atharva
> Veda 4-39-10 enjoins that offer the splinter of wood only when you
> feel cleansed by heart and spirit i.e. when you sincerely want to
> pursue the path of knowledge. In this way the Vedic hymns and
> philosophy contained there in, continued to be followed with all
> sincerity and devotion for a long period till a regular script and
> language along with some writing material became available. Most of
> the hymns containing metaphysics were compiled as Rig-Veda - the
> oldest of all the four Vedas. Those hymns relating to meditation,
> prayer and stuti (praise) of Brahma (the only Reality) were compiled
> in Sama Veda. Vedic Rsis conti nued finding more permanent truths,
> which were compiled in the Yajur Veda. Some metaphysical concepts and
> also certain hymns are repeated in the four Vedas probably due to the
> fact that these were compiled at different periods of time and also at
> different locations. Gayatri mantra- the mother hymn is repeated seven
> times in the different chapters of
> Vedas.......................................
>
>
> CONTINUED .......................................................
>
>
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>
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