Know Your Vedas

  The Supreme Self **Yājñavalkya has already decided in his mind** that the time has come to renounce his household life and set out in search of the final attainment of Self-knowledge. He calls both his wives — **Kātyāyanī and Maitreyī**. Yājñavalkya says: “**Maitreyī, Kātyāyanī — I have resolved to retire from this householder’s life and go to the forest. Therefore, whatever wealth and property I possess, I shall divide between the two of you.**” Kātyāyanī silently becomes happy —but… the moment Maitreyī hears about wealth, she becomes restless. Stopping Yājñavalkya, Maitreyī asks: “**Swami, if this whole world — all the wealth on earth — were to become mine…would I attain immortality through it? Would I become immortal?Would I gain supreme peace?**” Yājñavalkya smiles gently and says: “**No, Maitreyī. Wealth can give comfort, but never immortality .Money can only increase certain conveniences in life…but that which is itself perishable —how can it grant you imperishable bliss?**...

  ## ◼️ **Whom Should We Worship?** ◼️ A question naturally arises: **Why should we worship the Supreme Being?** What necessity is there for devotion to God? Why should we not worship inert objects or ordinary human beings? What benefit can be gained from worshipping God? Indeed, this is a very serious and thoughtful question. The scriptures declare that **a person becomes like the one he worships**. One who constantly contemplates something gradually becomes coloured in its nature. Just as an iron ball, when kept long in fire, first becomes hot, then red, and finally assumes the very form of fire itself—likewise, a human being becomes shaped by the thoughts he focuses on. If we worship human beings, it is certain we will acquire the qualities of those whom we adore. But humans are limited, imperfect, and full of weaknesses; therefore, by worshipping them we absorb not only their virtues but also their faults. Worshipping inert objects destroys the subtle and refined tendencies of ...

  Vedic Nationalism “Mā naḥ stena īśataḥ” (Yajurveda 1.1) May corrupt and thieving people never rule over us. “Vayaṁ tubhyaṁ balihṛtaḥ syāma” (Atharvaveda 12.1.62) May we all be ever ready to offer sacrifice for our motherland. “Yatemahi svarājye” (Ṛgveda 5.66.6) Let us always strive for self-rule (swarajya). “Dhanvanā sarvāḥ pradiśo jayema” (Yajurveda 29.39) With the bow—symbol of warfare and defence—may we conquer all directions. “Sāsahyāma pṛtanyataḥ” (Ṛgveda 1.8.4) May we repel and drive back the attacking enemy. “Mātā bhūmiḥ putro ’haṁ pṛthivyāḥ” (Atharvaveda 12.1.12) The earth is my mother, and I am the son of this motherland. “Upa sarpa mātaraṁ bhūmim etām” (Ṛgveda 10.18.10) O human being! Serve this motherland with devotion. “Namo mātre pṛthivyai, namo mātre pṛthivyai” (Yajurveda 9.22) Salutations to the motherland—our repeated salutations. The entire 12th Book of the Atharvaveda is devoted to national duties. “Ye grāmā yad araṇyaṁ yāḥ sabhā adhi bhūmyām…” (Atharvaveda 12.1...

 ## 🚩 **What is Dharma?** 🚩 **Dharma is that which is capable of promoting the welfare of all human beings—not of any one individual or group.** Dharma is that which opens the path for the all-round development of life—intellectual, spiritual, physical, social, and national upliftment. That which inspires equality, unity, mutual love, harmony, goodwill, and impartial vision; that which makes one conscious of duty—Such Dharma, when practiced, elevates a person both in this world and the next. What a lofty and expansive philosophical vision of Dharma this is! **“Yato ’bhyudaya-niḥśreyasa-siddhiḥ sa dharmaḥ.”** *That which leads to material and spiritual upliftment—that alone is Dharma.* By “spiritual upliftment” is meant the evolution of the soul, the attainment of higher moral and metaphysical excellence. Thus, material advancement alone is not sufficient; spiritual development is even more essential. Material uplift is for the body, and spiritual uplift is for the soul. Both form...

  Description of Ishwar in the Upanishads “That which speech cannot reveal, but by which speech is revealed— Know That alone to be Brahman, not this which people worship.” (Kena Upanishad 1.4) That which is not revealed by speech, but through whose power speech is expressed—know That to be Brahman/Ishwar . What speech describes or worships is not Ishwar. “That which the mind cannot think, but by which the mind thinks— Know That alone to be Brahman, not this which people worship.” (Kena Upanishad 1.5) That which the mind cannot conceive, but by whose power the mind performs thinking—know That to be Ishwar . What the mind thinks about is not Ishwar. “That which the eye does not see, but by which the eye sees— Know That alone to be Brahman, not this which people worship.” (Kena Upanishad 1.6) That which cannot be seen by the physical eye, but through whose power the eye sees—know That to be Ishwar . What is seen by the eye is not Ishwar. “That which the ear does not he...

  True way to live life Pandit ji was conducting the worship. People were sitting with folded hands. After the worship, it was time for the havan (sacred fire ritual). Pandit ji invited everyone to participate in the havan. The havan materials were placed before everyone. Pandit ji would chant the mantras and say, “Swāhā.” As soon as Pandit ji said swāhā, people would take a pinch of havan material and offer it into the fire. The responsibility of offering the havan material was given to everyone, while the responsibility of pouring ghee into the fire at every swāhā was given to the head of the household. There were many rounds of swāhā. I too was offering havan material into the fire. I noticed that everyone was offering very small amounts, fearing that the material might run out before the havan ended. The head of the household was also pouring ghee drop by drop, afraid that the ghee might get finished. The chanting continued, swāhā continued, and the worship was completed. I saw...

   **Some Fundamental Teachings of the Vedas** 1. **O Lord! May we follow the truth and never go near falsehood.** (Ṛgveda 8.62.12) 2. **Noble thinking, noble action, and noble speech should always have a place in human life.** (Ṛgveda 10.191.1–4) 3. **The *sabha* (assembly) and *samiti* (council) are like the daughters of the king. When seated in them, one should give only true and proper counsel.** (Atharvaveda 7.12.1) 4. **The illuminating rays of *ṛta* (cosmic truth) are perfect. Knowledge of *ṛta* protects one from evil deeds.** (Ṛgveda 4.23.8) 5. **The senses cannot attain the Supreme God.** (Yajurveda 40.4) 6. **The Protector of the people, God, has explained the nature of truth and falsehood, instructing us to have faith in truth and to reject falsehood.** (Yajurveda 19.77) 7. **Through knowledge and righteous action, a person becomes a devotee of God, and through these alone remains distant from vices.** (Ṛgveda 5.45.11) 8. **Crooked or inverted action is called sin.*...

   **◼️ Essence of the Īśopaniṣad ◼️** ✍🏻 *Author – Swami Vedananda (Dayananda) Teertha* A slightly modified version of the last chapter of the Yajurveda forms the Īśopaniṣad. Since this Upaniṣad begins with the word *“Īśā”*, it is called the **Īśopaniṣad** or **Īśāvāsyopaniṣad**. Another name for it is **Vājasaneyī Upaniṣad**. As mentioned earlier, with minor textual variations, this is essentially the **40th chapter of the Yajurveda**. The 39th chapter of the Yajurveda explains the *antyeṣṭi* (funeral rites). No human wishes to die, yet everyone must die one day. On seeing death, one immediately feels that some great power is behind it—an invincible force that does not spare anyone, anywhere. Thus, it becomes evident that this Supreme Being exists everywhere. To express this idea, the first mantra of the Īśopaniṣad begins with: 🔥 **“Īśāvāsyam idaṁ sarvam”** —Here the Supreme Lord is called “Īśa.” Īśa means ruler, master. Thus, God is the ruler and master of the universe, a...

  ## **Meanings of Some Names of the Supreme Being Found in the Vedic Mantras** ### **1. “Om Kham Brahma”** (Yajurveda 40/17) **Oṃ** = The protector of all; the Supreme Brahman who, like space, is all-pervading. ### **2.** **“Salutations to Prāṇa, in whose control is everything. He is the Lord of all beings. In Him everything is established.”** (Atharvaveda 11/4/1) **Īśvara** = The wondrous Lord, the master of all objects in the universe. --- ### **3.** **“The wise ever behold the supreme abode of Viṣṇu, expanded like an eye across the heavens.”** (Rigveda 1/2/7/20) **Viṣṇu** = The all-pervading One endowed with beautiful attributes; the One who supports all. --- ### **4.** **“Seeing all the lovely works, He moves forward; Hari, bearing His weapons.”** (Rigveda 9/57/2) **Hari** = The Supreme Being who removes sorrow. --- ### **5.** **“Brahmā, the creator of all beings, first came into existence. Who can compete with the Supreme Brahman?”** (Atharvaveda 19/22/21) **Brahmā** = The gr...

   **Vedic Sixteen Saṃskāras**: --- ## **Introduction to the Sixteen Vedic Saṃskāras** The saṃskāras play a significant role in elevating both the gross and subtle bodies of human beings, as well as uplifting the soul. ### **Etymology of the word ‘Saṃskāra’** The word *saṃskāra* is formed from the prefix **‘sam’** added to the root **‘kṛ’**, along with the suffix **‘ghañ’**. According to Pāṇini’s sūtra *“samparyupebhyaḥ karotau bhūṣaṇe”*, those actions or processes by which the body and mind become well-refined or adorned are called **saṃskāras**. “*Saṃskaraṇaṁ guṇāntarādhānam saṃskāraḥ*” — the infusion or enhancement of virtues is called a saṃskāra. In the words of **Ṛṣi Dayananda Saraswati**: “By performing saṃskāras, when the body and soul become well-refined, one attains Dharma, Artha, Kāma, and Mokṣa, and one’s children become exceptionally capable. Therefore, it is proper for all human beings to perform these saṃskāras.” --- ## **The Sixteen Saṃskāras** ### **1. Garbhādh...

  # **What is “Sanātana Dharma”? — Let Us Understand** These days, the words *“Sanātana”* and *“Sanātana Dharma”* are widely discussed. What exactly is Sanātana Dharma? The following humble attempt is made to explain this important subject for the benefit of all. --- ### **Meaning of “Sanātana”** That which remains *always the same*, that which never undergoes change, is called *Sanātana* (eternal). For this reason, God (Paramātmā) too is called *Sanātana*, because He is unchanging, immutable, eternal, indestructible, beginningless, and infinite. God’s knowledge—what He knows—is His natural and eternal attribute. Therefore, His knowledge is eternal. But we individual souls (jīvātmās), by nature, possess limited knowledge. Whatever we learn through the senses is temporary and conditional; it constantly increases and decreases. No human being, however great, can ever become omniscient. But God’s knowledge is eternally true, complete, and constant. In the words of Maharṣi Patañjali: ...

  "Eat only what is earned by your own labour, and never eat alone.” — Paṇḍit Gangāprasād Upādhyāya “The foolish man obtains food in vain. This is the truth I speak: that which he eats without earning causes his ruin. He nourishes neither a noble friend nor a companion. He who eats alone becomes sinful.” — *Ṛgveda 10.117.6; Taittirīya Brāhmaṇa 2.8.3; Nirukta 7.3* **Prose Rendering:** The unintelligent (apracetas) seeks to obtain food without effort—food gained without labour. Such behaviour becomes the cause of his downfall. He who eats alone earns sin alone. What I say is the truth—there is not the slightest doubt in this. ---  **Explanation** Human life has two major domains: *consumption* (bhoga) and *action* (karma). Which of the two is primary? Are both equal, or is one subordinate? Tulsidas clarifies: **“Karma is supreme in the world; as one acts, so one reaps the fruit.”** Thus *karma* is primary; *bhoga* is secondary. Consider your own tendencies: what does your mind t...

  Vedic Theism ✍️ Bhavesh Merja God, or the Supreme Being, is among the most profound and intricate subjects in philosophy. In almost every age and civilization, there has been faith in a supreme power. Yet, over time, the concept of God has become clouded by misconceptions, distortions, and sectarian beliefs. As a result, countless conflicting images, descriptions, and notions of the Divine have emerged — many of which have fueled division, fanaticism, superstition, prejudice, skepticism, atheism, and even violence, war, terrorism, materialism, and other destructive tendencies in the name of religion. Consequently, many people have lost their way in spiritual confusion, and some have turned toward doubt or outright disbelief. To simply profess belief in some so-called theistic faith is easy — it is often nothing more than an intellectual assent. The true challenge lies in shaping one’s entire life and conduct according to the principles of genuine spiritual science. A true spir...

  “Civilization is Material, and Culture is Spiritual” ✍️ Prof. Satyavrat Siddhāntālaṅkār There is a fundamental difference between civilization ( sabhyatā ) and culture ( saṁskṛti ). Civilization is the body; culture is the soul. Civilization concerns the external, while culture pertains to the inner being. Civilization refers to material development, whereas culture refers to spiritual development. Railways, telegraphs, computers, automobiles, airplanes, and similar inventions are indicators of the progress of civilization. Truth and falsehood, honesty and dishonesty, contentment and discontent, self-control and indulgence — these are indicators of the rise or fall of culture. It is not necessary that cultural development always leads to the realization that one must live truthfully, not deceitfully; honestly, not dishonestly; with contentment, not greed; with restraint, not excess. It is possible that a society or nation may adopt a form of culture where falsehood, dishones...

  “India’s Soul Was Never Enslaved” — Mahatma Anand Swami It is a fact that the materialism of the Western world has led many Indians astray. The terrible and devastating war described in the Mahābhārata, some five thousand years ago, brought about a great decline in India — so great that the country had to remain under foreign domination for a thousand years. Yet although India was made a slave in the outward sense, its soul never accepted servitude. The reason for this was its Vedic education, the austerities of its ancestors, and even during those centuries the spiritual strength of the ascetics, yogīs, and Gayatri-knowers who dwelt in the caves of the Himalaya. This spiritual vitality never let the soul of India fall, because the ancestors of Indians had tasted all four aims of human life — dharma, artha, kāma, and mokṣa — and they well understood that bodies come and go, but the soul neither dies nor weakens nor can it be subjugated. This unshakable truth made ancient Indians ...