Vedic Traitvad

Everybody say that God has created the universe but these views, though, are true but seem to be not based on the study of Vedas (Yajurveda Chapter 31 and Rigveda Mandal 10). So the words are being used like a traditional saying, which is wrong, being a cut-piece. Especially Atharvaved Kand 12, Sukta 5, Mantra 50 and the whole Kand 12 mostly, warn to study the Vedas in full and your statement must be based on Vedas’ knowledge as proof. Atharvaveda Mantra 7/2/1 speaks that he who has not studied the Vedas in full, has not practiced Ashtang Yoga and thus has not realized God and has not known about the creation and unisexual creation of human beings at the beginning of the earth, he is not an authentic person to deliver any preach to anybody. So the preach of such like mantras must be seriously adhered to. The secret of this mantra is that when a person will study Vedas in full, and do yoga practice, and will be able to understand the creation in accordance with the philosophy of the above said Yajurveda Chapter 31 and Mandal 10 of Riveda the only he will be able to understand the traitvad because in the said Mantras, Almighty God has clearly preached that universe is made of non-alive Prakriti, souls get bodies in accordance with their karmas and God is within souls, and prakriti made the universe.

The said Mandal 10 Sukta 129 of Rigveda speaks – “Na Sat Aseet Na Asat Aseet, Na Mrituyu Aseet Na Amritam.” This is the description after the final destruction of the universe and before the next creation, i.e. of the time gap where no creation existed. That is why the God preaches in this Mantra that there was no Sat, i.e. Almighty God was there but His power, which is called “Sat” here, was not in action to create universe. And therefore, Asat didn’t exist there. Asat means that the previous creation, that is, earth, moon, air, space, etc. because it was the time gap after the previous final destruction of the universe and before the next creation. “Na Mrityuhu Asset Na Amritam”. Amritam means final liberation of the soul. When there was no birth and death, therefore, there was no question of any salvation. Again the mantra says “Tat Ekam” i.e. one truth (God). “Swadhya” i.e. Swayambhu. “Avatum” i.e. without requiring air etc. to live upon. “Aaseet” i.e. was there. Its meaning is that between the gap stated above, there was only Almighty God present who requires nothing to live upon, neither requires any assistance of organs etc. To see, listen and walk etc. and especially because God is called swadhya (Swayambhu) which means that nobody has made the God and therefore God Himself is without reasoning.

For example, a child is a reason of parents to take birth but God has no reason being Swadhya (Swa=self, Dhya=firmness). Here I shall draw attention of all concerned to Rigveda Mantra 1/164/46 wherein it is stated that God is one but according to His unlimited qualities, His holy names are also unlimited. On this basis, we draw our attention to Rigveda Mantra 1/1/1 – “Agnim Ede Purohitam…”. Ag Agrini dhatu produces word Agni which means “Firstly” or “before”. Ede means “desire”. The meaning of the mantra will be – I must desire to realize the God Who was present before creation. So we must worship the God and must not worship His creation, the mantra says. Secondly, the God is self-firmness. So nobody has the power to make God or determine God at his own accord. In this connection, Yajurveda Mantra 32/3 also refers, saying, “Na Tasya Pratima Asti.” Pratima means (Pratimaap) i.e. beyond measurement and weight and therefore without shape. So we must hundred percent fix our deterimination about God that He is formless and self-firmness, needs no assistant being Almighty, independent, etc. etc.

So this is one (first) eternal truth. In the next mantra 3 of this Sukta 129, there was another eternal truth called (Aabhu Aseet) “AABHU” (Prakriti) which is the cause of creation of universe. That is called AABHU (Prakirti) a substance was also there, which is used for creation. “Tat Mahina” i.e. from this ABHU (Prakirti), a Mahat (mind) originated which was the first substance created at the time of beginning of the earth. Mandal 10 of Rigveda Mantra cited above further says, in Mantra 5, Sukta 129 – “Retodhana Aasan”.

“Ret” means the first seed of desire orinated in mind (Mann in Hindi) at the beginning of the earth, as stated in Mantra 4, Sukta 129. “Retodhaha” means orinally the desire are held by alive souls. So the mantra says that the second truth, before creation, was alive souls and souls were “Mahimaanaha Aasan” i.e. souls were countless, “Eshan Rashmihi” i.e. the souls were bound with previous karmas, therefore were waiting for the next birth in new creation. So this is the second eternal truth called souls. In next mantra 6, it is said – “Kah Addha Ved” i.e who knows the fact of above cited God, souls and ABHU (Prakriti) at this juncture. Juncture means systemaically we are studying Mandal 10 Mantra and we have reached only upto 6th Mantra. Uptil now the description of Almighty, the only God, Prakriti and the countless souls, we have learnt and not any other truth. Now we proceed and see that this Mantra 6th further says, “Because the learned persons have not yet taken birth and will take birth at the time of complete creation, so nobody was there and therefore nobody can thus, describe about the God, souls or about the creation as from which element the creation is made of. Next Mantra 7th of this Sukta throws knowledge that the Almighty God truly is the commander of the non-alive matter i.e, prakriti, further says because the Almighty God is the Commander of the matter (prakriti). “Sah Yadi Vaa Dadhe Yadi Vaa Naa” i.e. it is upto God whether He creates universe or not. Though the creation is automatic but the scret of these lines is that when the power of God starts functioning in the matter (prakriti) then only the creation starts and until the power of the God does not start functioning in that matter (prakriti), the creation will never take place. Based on the knowledge of Vedas, Muni Kapil says in his Sankhya Shastra Sutra 1/26 that from Prakriti the first substance originated in the form of ‘Mahat’ mind, then Ahankaar, 5 Tan Matras, 5 matters and 11 organs (Indriyan). Therefore, there remains no scope of Advaitvad because the conclusion of these Mantras comes that before creation, three eternal substances always remain i.e. Almighty God, souls (both alive) and non-alive prakriti. Creation from Prakriti and final destruction at the stipulated time is called “Sansar Chakra” and this Chakra according to Yajurveda Mantra 31/3 remains in one part (Padah Asya Vishwa Bhutani) power of Almighty God, as also said in Geeta Shloka 10/42. In this Sansaar Chakra, the eternal soul due to attachment with worldly affairs made of Prakriti, is wandering (birth and death) in sorrows, problem, etc. A spiritual master when preaches the aspirant, then only the soul recollect his eternal stage.

Vedas – A proof in token to recognize truth

Atharvaveda Mantra 1/164/16 says “Akshanvaan Pashyat Na Vi Chetat Andhaha” that is, he who knows enternal knowledge of Vedas, has been performing Yagya (Yajna) and practiced Yoga philosophy, he realizes God and he who is lack of the same knowledge cannot. Yajurveda Mantra 6/5 says “Suryaha Vishnoho Paramam Padam Sada Pashyanti” that is Suryaha (Philosopher of Vedas and does Yoga) ever sees (realises) the Almighty and omnipresent God. Yajurveda Mantra 40/13 says “Dheeranam Tat Shushrum”. Dheeranam means he knows Vedas and practices Ashtang Yoga and realizes God, so the meaning of mantra is that we, aspirants have been listening about Almighty God from Dheeranam and like this, there are so many other remaining Ved mantras, which clarify that based on the knowledge of Vedas, he who does Yagya and practice of Ashtang Yoga is capable to realize the secret of Prakriti, souls and Almighty God. This is called Traitvad because it has got three enternal subjects cited latter. Our ancient Rishis have preached that to know the truth, there are four authentic proofs, as also said by Patanjali Rishi in his Yoga Shastra Sutra 1/7 –
“Pratyakshanuman Aagamaha Pramaanani”. So in Aagam Pramaan there are two pramaan (proofs) to realize truth:
(i) “Aaptodeshaha Shabdaha” (Sankhya Shastra, Sutra 1/66). That is a Rishi who knows Vedas and has realised God by practicing Ashtang Yoga, is considered a proof to realize truth of traitvad cited above, which means that whatever he says is true, because he only says his experience of samadhi (salvation) and hard study of Vedas and practical Yajna. That is why Kapil Muni has told in his said sutra that the preach of such Rishi is true and is considered a proof to determine the truth.

(ii) Second proof in Aagam Pramaan is – four Vedas but Vedas have not been written by any Rishi etc. Vedas are the knowledge originated in the heart of four Rishis at the time of creation. So Vedas are considered as “Swataha Pramaan” (self-proof) being the knowledge direct from God. So Vedas need no proof. On this matter of Vedas, there are so many Ved Mantras like Yajurveda Mantra 31/7. The said mantra says that Rigveda, Samveda, Atharvaveda and Yajurveda – is the enternal knowledge from God, that is, Vedas emanated direct from God, so are self-proof, that is why, Rishi Patanjali says in his Yoga Shastra Sutra 1/26:

“Saha Eshah Poorvesham Api Guruhu Kalenaan Avachedat” that is the Almighty God is the first Guru of the ancient Rishi at the time of first unisexual creation. The God, by His power originated the knowledge of four Vedas in the heart of four Rishis and thereafter the Rishi-Munis of such qualities have been our Guru. Vyas Muni, commenting on this Sutra 1/26, says that at the time of creation, there was no Guru to give knowledge to the persons because every Rishi left his body in the previous creation, which creation had been destroyed in the final destruction of universe (Pralaya) and as a principle, until knowledge is given by anybody, the knowledge cannot be attained. So our first Guru is Almighty God Himself, who gave the knowledge of four Vedas, which was followed by our ancient Rishis traditionally and we have to follow to maintain the eternal culture and realize Prakriti, soul and God, being the main objective of this human life. Therefore, in the whole world, that path or the knowledge is true which tallies with four Vedas. This fundamental law of God must be known by everybody seriously to reach the truth. Unluckily, most of the saints are talking at their own accord and what a wonder even that they usually tell not to study the Vedas, no to perform the holy Yajna and not to follow the Yoga philosophy; which are against the Vedas, the knowledge of God.

It has been a matter of pleasure for me that on the Internet several questions are being sent regarding spiritualism and with the grace of Almighty God, I’ve been answering, totally based on the knowledge of four Vedas as proof. Recently, the questions regarding Advaitvad are being received, which are placed in this section for the aspirants to study, to understand the truth, please. Comments of the readers will be appreciated.

Foreward - Adwaitvad

Since long, I have been receiving questions on Internet from world level aspirants on the matter of faith. I ever thank Almighty God who has truly blessed me with the knowledge to satisfy the concerned personnel. I heartily take it a service for humanity provided by God and I really feel personal satisfaction while receiving calm reply from all concerned. Spiritualism is a vast, the deepest and even hard subject and to satisfy the aspirants is not an easy task even. As a matter of fact, all will too appreciate that there is one Almighty God who creates, nurses, destroys and again creates the universe. And too that the goal of all human beings is to realize God by promoting international brotherhood. But it has been my personal feeling that until and unless till such time a man will not be able to know and realize the true qualities of only one Almighty God who is a creator and nursing the universe like our father, the ravages of hatred cannot be made ended and spreading of love at the level of International brotherhood will be affected.

Let us, therefore share our sources to spread brotherhood Internationally by trying our level best to know the real truth, that is Almighty God, while discharging our moral duties towards family, society and nation.

IndiaTimes Chat Transcripts

IndiaTimes invites Swami Ramswarup regularly for celebrity chats on These chats enable Internet users to ask their questions to Swamiji and get responses instantly.

These are the transcripts of some of the chats that have been recently conducted:

Chat Transcripts: February 10, 2004

Chat Transcripts: December 05, 2003

Chat Transcripts: August 14, 2003

Chat Transcripts: May 17, 2003

You can send in your questions for Swami Ramswarup to answer.

Adwaitvad - questions & answers

Ram Suri: Dear Swamiji, Namaskar. Please see my following responses for your previous answers. I do not have any hatred or anger while mentioning these answers. If they hurt you, please forgive me.

Swami Ramswarup previous reply: If the karmas become zero by doing pious deeds, worship, yoga practice etc., then there becomes no next birth because birth means soul is provided with organs like eyes etc., and legs etc., and body to face the result of past births' deeds etc. When karmas become zero, then no need of next body and soul remains always in merriment with minute/smallest organs which are called invisible sukshm sharir in Hindi and this sharir remains in space. And such souls get salvation i.e., final liberation.

Ram Suri's response: Dear Swamiji, Namaskar. I am very thankful for your kind answer for this question. However, I feel your answer was not complete. The last statement in your answer was that "And such souls get salvation i.e., final liberation". But my question was that where is the location of these souls that got absolute salvation.
Swami Ramswarup: Salvation means moksh. It does not mean that jeevatma has become God. If jeevatma becomes God then what is the charm of saying moksh i.e., who will realise the pleasure of moksh and in case of God salvation is not required. So soul cannot be God at any stage because it is not mentioned in four Vedas.

Ram Suri: In other words, do they merge in divine to become divine?
Swami Ramswarup: No please, it is not possible as if soul is one like God then in Samkhya Shashtra sutra 1/122 of Kapil Muni says that so many rishis like Vaamdev got salvation (mukti) but remaining souls uptill now has no concern with salvation, so the Rishi says in the sutra. "adwaitam na" i.e., there is no adwaitvad in the matter of souls. It means souls are uncounted and god is only one. And not even one mantra of any Veda says that God has been transferred in so many souls while indulging in maya and after sadhana God gets salvation. Salvation is only a subject of souls. In Rigved mandal 10 sukta 135 it is clearly mentioned that soul is eternal and God bless him with body especially human body to realise God. In Rigved mantra 10/177/1 God awards salvation to souls. In Rigved 10/135/3 it is mentioned that soul when due to ignorance gets body then soul take so many death and rebirth (new bodies) but on the other hand God never takes body because it is not in God's quality. God is beyond death and birth. But sorry to say that due to lack of knowledge of Vedas, presently so many saints say that maya is the power of God by which God creates His own bodies (and does leela etc., etc.,) some say that maya is equivalent to God and the things of God cannot be wrong, this is totally against the Vedas. See what is maya. Rajo gun, tamo gun and sato gun is maya by which kaam, krodh etc., so many illusions are originated and all, Vedas say that man and woman must be brahamchari and even in family life he must be controlling all these kaam,krodh,mad ,ahankaar etc. At the time of creation Vedas are originated by God in the heart of four Rishis and the Vedas are the first proof to recognise truth. There are about 108 upnishads but only 11 upnishads are considered authenticated because of proof of Vedas. Some saint say if God wishes (sankalp) then maya will start working and if God wishes to stop it will be stopped. See , there is no any sankalp or vikalp in God according to four Vedas as a proof in token. So these saints are saying at their own accord. Sankalp and vikalp is only in souls only.

Ram Suri: The way a river merges into a sea and becomes a seaor these souls would present near to the divine and enjoy the merriments?
Swami Ramswarup: River has water and sea has water and both water has same qualities and are non alive and are destroyed at last being made of prakriti. In Chhandog upnishad 6/9/1,2,3 also clearifies wherein it is mentioned that when soul reaches to truth (God), soul does not loose his original shape. Whereas soul and God has diferent qualities and are alive and eternal and neither born nor got death and not made by any matter. So to quote the example of river and sea in the matter of God is not justified. A drop of raining water if fallen in sea will be a sea, no doubt. But from where we can bring a drop of God. Drop means the piece of God and it is not possible, God being unchangeable, deshapable. Someone say the soul is wave of water separated from ocean and when will be fallen again in ocean will become ocean again, it is true. Because usually in the ocean so many waves are rising. Why? Because ocean is flowing on earth and waves are going above in the space. But this is not applicable in the matter of God, God being omnipresent and has no space to raise any wave from Him to any space.

Ram Suri: This will help to take corresponding position for further discussion. I will be grateful to you if you could quote proof from Vedas or Upanishads or Gita for your claims. Coming to invisible sukshm sharir for soul that attained absolute salvation, Brahma Sutras IV.2.8 says that this sharir is present for a liberated soul (Please remember! Liberated soul hasn't got absolute salvation), and this body lasts until this soul merges in divine for final absolute salvation. Swami Ramswarup: Braham sutra 4/2/8 clearifies that shuksham sharir of ignorant is up to pralay and of knolwedgest up to Braham prapti. But we can't come to the point based only on this sutra. It is related with the previous and forward sutras. Please study sutra 4/2/15,16 also wherein word "AVIBHAGAH" is qouted. AVIBHAG means during Moksh, salvation or final liberation etc., etc., the soul will not loose his original shape as mentioned in Chhandog upnishad 6/9/1,2. Therefore merger (laya) means the soul with his shuksham sharir will not act as this was doing when sea was not merged but will retain his shukshamsharir at the time of merger. (salvation, moksh, total liberation, final liberation, kevalaya pad, samadhi, absolute salvation etc.,) otherwise how soul can enjoy moksh, pleasure without shuksham sharir. Because soul is unable to do anything without shuksham or sathul sharir. Please see Braham sutra 4/4/11 wherein Jemini accepts the shuksham sharir in moksh. Please see Chhandog upnishad 7/26/2 wherein it is mentioned that in moksh the soul builts 3,5,11 and thousands i.e., types of body. Because soul cannot be divided into bodies. Please see Kath upnishad 2/6/10 which says that when mind and five senses becomes stable in God i.e.,called total salvation. Please See shalok 15 of the same Kath upnishad wherein it is said that soul with pure senses and mind enjoys the final liberation.

Ram Suri: But, as per your understanding, the soul that attained final salvation would possess sukshm sharir, which contradicts the above Brahma Sutra. I may make a guess the reason for this type of understanding on your part.
Swami Ramswar: This does not contradicts please as explained above. What happens, we generally do not study full Vedas, shahstras. Whatever suits us we choose. Whereas after stuyding full shashtras the conclusion can be attained. Atharvaveda 12th kand clearifies that cut pieces are not required, full study is required. For example some saints say that Tulsi says --- KALYUG KEWAL NAAM ADHARA etc., because it suits them but they will not tell about Uttra kand that Tulsi also says --- YOG AGNI PRAKAT KARI KARAM SHUBHA SHUBH LAI. Means one should do yoga pratice to burn all good and bad deeds. They will not say "KOI NAHIN MANAT NIGAM ANUSASAN, DWIJ SHRUTI BECHAK BHOOP PRAJASAN. " - means nobody accepts Vedas' philosophy and Gurus do not know Vedas etc., etc. it is also astonished that mostly Gurus says not to read six shashtras but choose their favourable sutra only. They say that shashtras are against each other which is totally false. The six Rishis who wrote the six shashtras were MANTRADRISHTA RISHIS i.e., philosopher of Vedas and Yoga, i.e., Brahamleen. They chose one subject from Vedas and that is why the six shahstras have different subjects but not against each other. Kapil Muni chose prakriti, Vyas Muni chose God, Patanjali Rishi yoga, etc., etc. but it does not mean that those Rishis were ignorant of other subjects of Vedas. We must try to spread truth,avoid untruth and cut piece knowledge.

Ram Suri: Perhaps, you are talking about the souls that reached Brahma Lok by Krama mukti path.
Swami Ramswarup: No please, I am talking about final liberation.

Ram Suri: These souls at Brahma Lok are called liberated souls, but nevertheless, they haven't yet attained the absolute salvation.
Swami Ramswarup: No please ,such like liberation is not mentioned in Vedas. It may be self made.

Ram Suri: These souls will stay at Brahma Lok till the time of pralaya, and they attain divine along with Lord Brahma for final salvation, as described in Brahma Sutras IV.3.10.
Swami Ramswarup: As I already told these sutra relates to previous and forward sutras, so please also study Brahm sutra 4/3/ 12,13 &14 which clearifies that soul realises Braham only (moksh) and will not stay till time of pralaya ( officiating Braham lok etc.,). Refer Chhandog upnishad 5/10/2, 8/6/6 and kath upnishad 2/3/16. Sutra 14 clearifies that there is no any officiating Brahm lok where soul will stay till pralaya.

Ram Suri: I can quote some of the instances to show that liberated souls will possess the invisible body. But this body is not found once the soul attains divine for salvation.
Swami Ramswarup: Please quote the examples because it is not mentioned in four Vedas.

Ram Suri: Chandogya Upanishad, 7.26.2 says that liberated soul has a body and organs. Interestingly, Brahma Sutras, IV.4.12 says that liberated soul can exist in both ways, that is, with body and organs or without body and without organs. Brahma Sutras, IV.4.13 says that for liberated soul that has no body and no organs, the enjoyment is like in dreams, while for those souls with body and organs, the enjoyment is like in waking state (Brahma Sutras, IV.4.14). Please, remember, the soul described here is a liberated soul only, whichhas not yet obtained absolute salvation. I am skipping all details on the assumption that you know them in detail. The conclusion is that you did not answer for my question about the location of soul that attained absolute salvation. Instead, you gave answer for liberated souls.
Swami Ramswarup: Salvation ia always final salvation and not in parts please, I have explained the sutra above which were quoted by you.

Swami's previous reply: I do not say but the advaitvad says the remaining matter is God and not divine because in advaitvad they say EKO BRAHAM DWITIYO NA ASTI. Its meaning, they say, --- there is only one God and nothing else so the soul, body, sun , etc., allare God. But by misunderstanding like a snake in the rope these matters are being looked by an ignorant as sun, body etc. This does not suit from Vedas.

Ram Suri present response: When advaitins say that "EKO BRAHAM DWITIYO NA ASTI", it should be analyzed under what context this sentence is applied. It should not be applied in a loose or general sense. Many Upanishads also repeat the above sentence that other than the divine nothing else is present. Then, one may wonder here that if every thing is divine, then what about sun, moon, other planets etc.
Swami Ramswarup: Atharvaveda kand 13 sukta 4 mantra 16, 17, 18, 20, 21 clarify that there is only one God and equivalent to this God there is no two three or unlimited God, but souls and prakriti is there who are not equivalent to God even, mantra 13,14,15 also clarifynthe same. As regard EKO BRAHAM DWITYA NA ASTI here adwitya means there is no second God because the reference is of God here. When reference/context is of God then souls or prakriti can't be considered stating that there is only one God and souls and prakriti are not there. Can anybody go against the above Rigveda mantras or against the shahstras and upnishads? But SWATAH PRAMAAN is only Vedas. If there is anything against Vedas mentioned in any Upniahad or literature then those are not acceptable. Because in Samkhya shahstra and yog shashtra too Rishi say in sutra 1/7 that PRATAKSHA ANUMAAN AAGAM PRAMANANNI. I.e., aagam (ved) Vedas are final proof. Shevtashwaropnishad 6/8 says that equivalent or above God there is nothing but God's knowledge, power and karam are automatic ( swabhavik) i.e., God has to create world and has to give bodies to unlimited souls from prakriti and this task of God is automatic i.e., HE needs no assistance and sankalp. In Chhandog upnishad it is said EKAM ADWITYAM MEANS BEFORE CREATION THERE WAS ONLY ONE God. And equivalent to this God there was no other God and can not be. But as said in RigVeda mandal 10 sukta 129 that before creation God ,souls and prakriti Everybody eternal) were there in unseen original shape. And name of prakriti is AABHU in mantra 3 from which the first mahat tatv (mind) was created. In mantra 7 the God is said to be the commander of this prakriti. In mantra 5 the description of souls (eternal and inlimited) were there who were waiting for birth(body). So tretvad is there according to not only Rigved alone, but according to four Vedas.

Ram Suri: In order to understand the context of above sentences clearly, we will take an example. When we say Surya dev, for example, it is understood that he has some physical body, which is not seen with our mortal eyes. This body may not resemble like our body. The physical body is perishable after some time. Also it should be understood that Surya dev has also a soul. The perishable body in his case also merges in prakruti after destruction.
Swami Ramswarup: There is no any mantra in four Vedas to say that Surya dev has soul. Yask Muni in his Shathpath Brahmin Granth clarifies the meaning of word Dev first dev= YE DADATI SAH DEVAH i.e., he who gives something that is Dev. So sun, moon etc., are devah which gives us ray of light, energy etc. Vedas say SURYA ATMA JAGATAS TASTUSCH means God is the atma of surya and souls' i.e., God is omnipresent. In Brihandarnayk upnishad Yagvalk Muni has clarified about five alive Deva and 33 non-alive deva. In 33 non alive Deva surya is there. So surya is non-alive and has got no alive soul. So surya has physical body and is being seen by all. Surya has no unseen body. Here you are saying about prakriti and merging of sun in it, which is correct. So prakriti is there and God is also there in the universe.

Ram Suri: On the other hand, when divine says, "I am sun among bright things" in Gita (10/21).
Swami Ramswarup: In Rigved mantra 1/164/46 it is said that there is only one God but His names are several and surya, chandrma, vaayu are also the name of God, it is said. So Yogeshwar Krishna says about vibhuti of God in shalok 10/21 that in aditi (a+diti= which can not be broken in pieces). I am Vishnu. Vishlri vyaptau Vishnu it means omnipresent (sarvavyapak) and in jyoti I am sun etc., etc.,i.e., greatest position of the world which all are within God. So non-alive surya, moon etc., are not God, God is within them.

Ram Suri: It means that Lord is referring to the soul of Surya dev. Why is the soul equated with divine here? Why not the physical body of Surya dev is compared with divine? Because the physical body of Surya dev or for that matter any other physical body is also subjected to destruction one day or other. Therefore, divine has to be equated with a nonperishable thing, which is soul.
Swami Ramswarup: Please study Yajurveda chapter 31 and mandal 10 of Rigveda who say that God created sun,moon etc., from non-alive prakriti. So the Yogeshwar Krishna did tell about the soul of surya/sun. Physical body of surya has been compared that God is in surya and in the universe if anybody compared about lights so the main light of world is non alive sun made by God from prakriti. Otherwise there is no other comparison of God.

Ram Suri: Now, when some one says that every thing is divine, this statement should be understood with respect to the soul, not with respective to the physical body.
Swami Ramswarup: Totally wrong and being against the Vedas please.

Ram Suri: With this perception if you see the world, then every thing in the universe is divine (it is very difficult initially).
Swami Ramswarup: When your soul feels it is difficult that is why Vedas say it is impossible.

Ram Suri: This makes sense also according to Gita in 9/4, where Lord Krishna says that he (divine), in un-manifest form, is present everywhere in the universe.
Swami Ramswarup: Yajurveda mantra 40/6 says that the whole world (universe) is within God and within universe the God is omnipresent. So based on this truth Yogeshwar Krishna says that the whole world is within me. Yog shashtra sutra 1/26 clarifies that almighty God is the first Guru of our four Rishis at the time of creation. Shri Krishna with Sudama studied Vedas and yoga in Gurukul of Sandeepan Rishi and Geeta is the preach of Vedas.

Ram Suri: Therefore, to a jeevan mukta's eyes, every thing looks divine.
Swami Ramswarup: No please. He realises God within him and he knows about non-alive prakriti and souls too.

Ram Suri: For other people eyes, everything looks different, and hence they fail to see divine presence everywhere.
Swami Ramswarup: Everywhere means everything is there wherein God is present. If everywhere is not there then where the God will be present and how God will be calledomnipresent.

Ram Suri: In other words, a jeevan mukta sees divine everywhere with his gyan eye, where as ignorant people tries to see divine through their mortal eyes.
Swami Ramswarup: No please being against the Vedas. What is gyan eye when jeevan mukt has left his body here.

Ram Suri: And fails to see divine every where. That is why a jeevan mukta is called a jeevan mukta, while others are called ignorant. Now, you analyze the above mantra "EKO .. ASTI" with respective to this background, and contemplate if anything is wrong when advaitins say that everything is divine.
Swami Ramswarup: No please as stated above. I again say if everything is God then God is not omnipresent which is impossible please.

Ram Suri: If you go little further, shastras also say that the world is illusion, and is nothing but projection of mind.
Swami Ramswarup: No please. It is against the Vedas.

Ram Suri: If you take the literal meaning of this sentence, then once again you will misunderstand it. One should know under what context this statement is made. This world (prakruti) changes every second, every minute, every hour, and every day.
Swami Ramswarup: No please. Four Vedas says that prakriti is unchangeable, Rigveda mandal 10 and Samkhya sutra 1/26 refers and in Samkhya sutra 1/18 prakriti is toldunder control of God. So God is separate and prakriti is separate.

Ram Suri: Since divine is changeless, this world cannot be said to be divine. Hence this world is illusion, and impermanent, and it exists to those people so long astheir mind has the control over them.
Swami Ramswarup: When you accepts the existence of world so the God is separate from world. And you are here also saying that world is illusion and impermanent whereas God does not have these qualities.

Ram Suri: In Maitreya Upanishad, mantra 1.9 says that "Chitta meva he samsara .", meaning that mind is the cause of this samsar.
Swami Ramswarup: In Rigveda mandal 10 sukta 129 mantra three the word has been created by God from prakriti and mind and chitta is the creation of the prakriti as also said by Kapil Muni in his Samkhya sutra 1/26. So it is against the Vedas and not acceptable.

Ram Suri: Similarly, Lord Krishna, at the beginning of conversation with Uddhav in Uddhava Gita..
Swami Ramswarup: Uddav Geeta is not accepted please only Bhagwat Geeta is accepted written by Rishi Vyas, philosopher of Vedas and yoga. To My surprise recently I heard from a T.V. saint that yogeshwar Krishna was a slave of ladies and by this way he was inspiring people to worship Shri Krishna. What a wonder, which is not acceptable please. So everybody is free in this country to say anythinh against Rishi,Munis,Vedas,yajna and Yoga being secular country, neither God nor the philosopher of Vedas will ever accept being against the Vedas,the final proof.

Ram Suri: Uddhava Gita said that understanding of this world or anything by mind etc is nothing but figment of imagination (Yadhidam manada vacha .. maya manomayam, 2.7). This means that the world when viewed by mind is nothing but illusion. Except jeevan mukta, all remaining people are dominated by mind, and hence everything is understood and processed by mind and buddi, and makes him to think that he is doing. Therefore for such people, the world exists. In case of jeevan mukta, as he experienced the divine, and as the mind is under his control, he understands that he is not the doer but only a witness for all actions.
Swami Ramswarup: No please being against the Vedas. Rigveda mantra 1/164/20 clarifies (DWA SUPARNA SAKHAYA SAYUJA SAMANM VRIKSHE----) that there are three --- 1. body made by prakriti LIKE TREE ( destroyable) 2. Soul and 3. God. Soul face the result of karmas in body and does new karmas also whereas God is looking the deeds of the soul. So God is witness not the soul. We have a proof for this statement also in Gita (5/13).

Ram Suri: If we have faith in Lord Krishna and his teachings, then we do not need any more proofs to show that everything in this world is illusion and divine alone is true.
Swami Ramswarup: Shri Krishna say in bhagwat Geeta 3/15 that all karmas are originated from Vedas and Vedas originated from Almighty God. And in 13/4 chapter that all this knowledge is in the Vedas and Rishis have already told from Vedas i.e., Shri Krishna is giving knowledge from Vedas too. It is good if we love our children but it is bad if do not remember our parents, so every ancient holy books are based on Vedas therefore we must first remember and love Vedas thereafter others are respectable too. Due to lack of this truth our country of Rishis of Shri Rama and shri Krishna which was a golden bird and Guru of whole world (vishwa Guru) has become ruined.

Ram Suri: When the mind is controlling us, then the world exists.
Swami Ramswarup: Us and mind are separate please, you agree here. So controlling power on both i.e., God is separate. (us= souls, mind = made of prakriti as quoted above).

Ram Suri: However, if this mind is controlled very well, then the world ceases to exist. Example is jeevan mukta. For him, the mind is well under his control, and since he has experienced the divine, he understood his divine nature, and hence for him, the world ceases to exist. Some of the following quotes are taken from Tejo Bindu Upanishad (6.77 to 98) to show to whom the world exists:
Swami Ramswarup: Please see above.

Ram Suri: The world exists for those people who are bitten by a rope that is assumed to be a snake.
Swami Ramswarup: Snake exist in the world and rope too and both are different in qualities. Why an elephant is not seemed in rope because the shape does not tally with the rope. So we cannot say that we have not seen body of snake or rope earlier. These exists. Secondly the man who is misleaded and seeing the snake in the rope is God fundamentally in accoradance with present adaitvad. If he is God then why he is misled? If someone say that for sometime that maya has attacked on God and God has become jeevtama temporarily then it is again wrong because Yajurveda manbtra 40/8 say that God is beyond illusion and God is the purest (SHUDHAM APAAP VIDHAM) .

Ram Suri: Who tries to light the lamp with the help of a drawing picture of a candle.
Swami Ramswarup: From where candle came? Candle was made and match box was made previously in the world and the artist made the picture of candle and thus if in the darkness in the night ,light is required from candle it will be purchased and match box alos be purchased and light will be obtained from candle.

Ram Suri: If one is able to tie a rough elephant with the help of hair of a tortoise.
Swami Ramswarup: I think there is nobody on the earth to do such task of ignorance. Only a clever elephant master look after a elephant such a big animal.

Ram Suri: If fire is cold by touch..
Swami Ramswarup: Nature can not be changed. So the nature (qualties ) of God, prakriti and souls' are unchangeable. If fire is cold by touch then only in case of mad. Otherwise who can change the nature of fire?

Ram Suri: If a mosquito wins a fight against a lion..
Swami Ramswarup: Naturally not but only possible in dreams and in case of mad. But not in case of learned.

Ram Suri: If heat fried seeds germinate..
Swami Ramswarup: Usually not (but I must astonish on all above examples which are not even near to the vast subject of God, prakriti and souls. Because all false statements have been told by Samkhya Muni to tell only due to impression on Chitta in his sutra 1/23. But of no use at any cost. As about seed please study Samkhya sutra 1/10 and 11.)

Ram Suri: The incidents in the above examples cannot happen,
Swami Ramswarup: The above examples are of no use in this matter please as said by Samkhya sutra 1/23.

Ram Suri: And hence this Upanishad says that world is illusion. For a jeevan mukta, the world ceases to exist, as his mind is well under his control, and hence he sees divine everywhere.
Swami Ramswarup: Here what is world, mind,what is illusion and who is jeevanmukta. Are all these are one?

Ram Suri: If the world ceases to exist to a jeevan mukta then, what is left behind for him? It is the divine that is present everywhere for him. For other ordinary people also, divine is present everywhere, but they are lack of gyan eye to see. The conclusion is that when advaitins say that the world is maya and divine alone exist, it is based upon this experience of the shastras and divine. Therefore, whatever advaitins say in this regard, it is consistent with Upanishads, Gita and other scriptures, and hence they are correct. The rope and snake analogy is not something first said by advaitins. It is found in some Upanishads also. For example, the above Upanishad also uses this example. When Upanishads compares something with rope and snake, it should be taken as true, unless one does not believe in Upanishads, which are a part of Vedas.
Swami Ramswarup: Upnishads are not part of Vedas. First upnishads are written by Rishis who took birth and Vedas are the direct knowledge from Almighty God who is beyond death and birth. However Rishis studied Vedas and based on the knowledge of the Vedas they wrote 11 upnishads.

Ram Suri: Now we will see under what context, this analogy is applied. We need to analyze it closely about the truth in this analogy. Whenever we see some materialistic thing, the eye sees first, and gives the information to mind..
Swami Ramswarup: Eye never see being non alive. And mind cannot take information being non alive also both does work when soul is there in the body because dead body has organs but of no use.

Ram Suri: ..which in turn gives it to buddi. It is the buddi that takes a decision. That means this buddi gives the judgment to misunderstand the rope to a snake. Up to this point (from karma indriyas to buddi), prakruti is the responsible, but not the divine.
Swami Ramswarup: Jeevatma is responsible being alive not God not prakriti.

Ram Suri: In other words, vikaras and gunas arise from prakruti (13/20 Gita)..
Swami Ramswarup: In this shalok karya and karan are mentioned. According to Vedas and shatras karan is prakriti being unchageable and when prakriti is used by God for creation then sun ,moon bodies etc., are its karya. This is called maya. Which is said in 13/19.And also told that jeevtma and prakriti are eternal. Prakriti is non-alive and his vikaar and gunas cannot attack to anybody else. Suppose how a sword without any warrior will attack on enemy? This is only jeevtma who is alive and attracts towards vikaar and guna of prakriti.

Ram Suri: and faced by the physical body that is associated with senses, karma etc (13/21 & 22 Gita)...
Swami Ramswarup: As stated above.

Ram Suri: ceases to exist, as his mind is well under his control, and hence he sees divine everywhere.
Swami Ramswarup: Here what is world, mind,what is illusion and who is jeevanmukta. Are all these are one?

Ram Suri: If buddi is entangled with bad type of karma, it gives judgments to do bad actions. It means, due to ignorance, the doer ship of all actions is identified by the soul.
Swami Ramswarup: Soul is provided with the budhhi, chitta and body etc., to face the previous birth karmas as mentioned in Rigveda mantra 10/135/1. So the result of karma is awarded to soul (jeevtma being alive and eternal and not to budhhi or mind etc., being non-alive. Suppose a man murders with sword then sword is not punished being non-alive ,the man is punished.

Ram Suri: The consequence of these vikaras and gunas is that they will hold the soul in the body (that is, birth after birth, 14/5 Gita).
Swami Ramswarup: And rebirth is according to karmas. In this shalok i.e., 14/5 Shri krishna says that three gunas of prakriti holds the soul i.e., this body, mind etc.,is made of three gunas of prakriti and alive soul resides in this body.

Ram Suri: The meaning of all these things is that the divine quality of soul is covered by untrue assumptions of prakruti, as said in Chandogya Upanishad, 8.3.1.
Swami Ramswarup: Soul is soul. There is no mention of any divine soul in Vedas. As said above the soul resides in untrue body. But untrue wishes (kaam, krodh, mad etc.,) are of alive soul and not of prakriti and prakriti's gunas being non-alive and the upnishad says that from these untrue wishes the true wishes i.e., to worship, to do pious deeds, to do yajna, to study Vedas, to do hard working, to discharge duties according to Vedas have been covered. So Kath upnishad also says that there are two ways--- "shreyah ch preyah", meanstrue and untrue and soul according to Yajurveda mantra 7/48 is free to do good or bad, true or untrue, but result will be awarded by God in shape of pious or sin. It is Vedic philosophy and cannot be changed as said in Yajurveda mantra 1/5, in which ANRIT (FALSE) AND SATYA (TRUE) BOTH WORDS ARE MENTIONED and taking in Chhandogya Upnishad said by you from this Veda mantra. Upnishads are from Vedas but Vedas are not from upnishad or any other holy book as God is the first Guru of the universe as said in Yog shahstra of Patanjali Rishi in sutra 1/26. We must follow the preach of Vedas of our eternal Guru Almighty God.

Ram Suri: Then, the question is where is the place of divine in the above rope and snake example? Beyond buddi, divine is present, in the form of soul (soul = divine, 10/20 Gita) in everyone's heart.
Swami Ramswarup: As I already told in reply to your one question that Yask Muni says in his Shatpath Brahmin Granth --- "YASYA ATMA SHARIRAM" YASYA= GOD'S MEANS THE SOUL IS THE BODY OF GOD. IT MEANS GOD IS WITHIN THE SOUL. GEETA 10/20 says similar truth as of Yask muni.

Ram Suri: This soul is not responsible for the judgment of the buddi. In reality, soul is only a witness to all actions. But, due to ignorance coming out of trigunas, which are prakrutic in nature, it identifies to physical body as self, and thus takes of fruits of all actions.
Swami Ramswarup: Soul is responsible being alive. God is witness as told above vide Rigveda mantra 1/164/20 and not soul. Some saints of now a days say that Vedas are like mango tree and katha is the fruit of mango tree i.e., mango. They say we must get mango and what is the benefit to talk about mango tree. This is direct insult of God and Vedas. God in Atharvaveda mantra 10/8/32 says --- PASHYA DEVSYA KAVYAM NA MAMAAR NAJIRYATI" i.e., study the Vedas which are immotral and can never be made old i.e., Vedas are evergreen. This is deep and lengthy philosophy which I cannot explain here more. I.e., soul takes fruits as I explained above vide Yajurveda mantra 7/48, even in ignorance/foolishness due to indulgment or attraction towards prakriti's gunas.

Ram Suri: In case of jeevan mukta, this self is experienced, and thus he understands that he is not the doer of the actions, but a witness to the actions.
Swami Ramswarup: The jeevan mukta is free by all karmas i.e., he has to face no karmas that is why he has got final liberation. But the jeevan mukta knows that he is not body, he is soul and he realises God within him. So no matter of seeing the karmas by soul of jeevan mukta because he has nothing to do with the karmas. Witness of the karmas is still God of all souls because HE has to award the result of karmas. Soul does not award anyresult of karmas to any soul. Soul is not empowered to do this. Only God is empowered.

Ram Suri: Therefore, your argument how the soul, if it is a divine, has misunderstood the rope being a snake, cannot have a stand here and thus cannot come into the picture at all.
Swami Ramswarup: I have already explained above.

Ram Suri: Because, here, the soul is not taking any decision whether the rope is a snake or vice versa. The decision is taken by the buddi, which is lower than soul.
Swami Ramswarup: I have already explained above that budhhi being non-alive and first result of creation from non alive prakriti vide Rigved mandal 10 sukta 129 quoted above, cannot take decision. A brick or stone or our body, which is made of prakriti, how can take decision being non-alive?

Ram Suri: When this is the ground reality, then where is the question of divine being captured by maya.
Swami Ramswarup: You have already said above that soul has been covered by prakriti etc. If divine (God) as per adaitvad is not captured by maya then the man who is looking towards rope why is misled and is seeing rope as a snake? When there is nothing except God then rope, snake and the man who is looking towards rope all are God and there must be no question of misunderstanding.

Ram Suri: On the other hand, it is certainly the trick of maya for not having properly understood of this analogy and the context. And who has to say authoritatively that Vedas accept something or not?
Swami Ramswarup: The person who has studied all the Vedas is empowered to say otherwise what is the use of Vedas. Why the Vedas knowledge given by God. In Yajurvedamantra 40/8 it is said that--- YATHA TATYATHAH SMABHAYAH ARTHAN VYADADHAT means--- the God preaches to the public the knowledge of all matters through Vedas and not by other means. That is why God is our first Guru as per Yog Shahstra sutra 1/26.

Ram Suri: If some one misunderstands the Vedas, or Upanishads or other scriptures, then do we need to accept their claims?
Swami Ramswarup: No please, because he talks about the Vedas but he has neither seen the Vedas nor studied otherwise like Shri Ram, Shri Krishna, Vyas Muni etc., who studied the Vedas the person could start doing holy yajna, ashtang yoga and brahamcharya etc. that is why Guru Nanak says-- VED KATEV KAHO MAT JHOOTHE, JHOOTHA SO JO NA VICHARE. I.e., he is the liar who does not study Vedas properly. Tulsi also says in Uttrakand--- SHRUTI VIRODH RAT SAB NAR-NARI, i.e., in kalyug every man and woman are against the Vedas. Again --- DWIJ SHRUTI BECHAK i.e., Gurus have sold the Vedas etc., etc. Manusmriti shalok 2/168 ( YO ANDHITYA DWIJAH VEDAM ANYATR KURUTE SHRMAM----SHUDRTWAM GACHHATI) says for those who does not study Vedas.

Ram Suri: Swamiji, please contemplate over it.
Swami Ramswarup: Done as above please.

Swamiji's previous reply: I did not say that sun, moon, bodies etc., are prakriti but I told that these are made of prakriti. At the time of mahapralay these sun, moon, etc., i.e., whole creation is merged in prakriti i.e., take the shape of prakriti and Prakriti is eternal like God and souls. Mud is one matter but pots made from mud take another shape. So sun, moon etc., are made from prakriti but not these are not prakriti. Hence, the tretvad. So I do not, even did not agree that sun, moon etc., are prakriti as you stressed above in your present question.

Ram Suri present response: You have said that the physical bodies are made from prakruti, and that they are not called prakruti. Can we say that once the physical bodies are created or made from prakruti, they no longer be called prakruti?
Swami Ramswarup: Yes please we can say. Similarly if a pot is made from mud, though it is made of mud but it will not be told that the pot is mud. So prakriti is unchangeable as said in Samkhya shashtra sutra 1/26 but when it is used by God for creation then from prakriti's three gunas the creation like sun, moon, bodies are made. But sun, moon and bodies are not called prakriti but made of prakriti.

Ram Suri: For example, we take the same example that you have quoted in your reply. You quoted mud and pot example. This analogy is found in Chandogya Upanishad, 5.1.4. Suppose I make a pot from the mud. Can I say now that the pot is not mud? The mud in this case is modified or transformed into a pot, but it does not means that the pot is not mud. Similarly, when the physical bodies are made or created from prakruti, they still represent the prakruti. Nevertheless, the prakruti is modified into physical bodies.
Swami Ramswarup: Already replied above. If pot is mud then nobody will use pot for food etc. In Chhandogya upnishad shalok quoted by you there is no mention of mudplease.

Ram Suri: But it does not mean that the physical bodies are not prakruti. The bodies are prakruti, and due to that very reason, they are able to dissolve in prakruti after the death, like similar things mix together.

Swami Ramswarup: What is dissolved in prakriti – body, organs etc., or prakriti means how prakriti is dissolved in prakriti.

Ram Suri: The conclusion is that even though the physical bodies are made of prakruti, they are still called prakruti, because they are representing the prakruti.
Swami Ramswarup: An ambassador of a nation goes to the President of another nation, the ambassador of the first nation is a rep., of the President of the nation but cannotbe a President. Prakriti is unchanged but creation is changeable that is why Kapil Muni in sutra 1/26 says Raj, Tam and Satv Samya Awastha Prakritihi. Prakriti is karan and creation is its karya. Whereas there is no karan or karya of God and souls.

Ram Suri: Thus, the bodies finally merge in prakruti, like a spoon of water dissolves in a glass of water.
Swami Ramswarup: No please. Body is merged in prakriti but not like water. Because spoon water is a quantitiy of same water where it is to be merged, whereas body made of prakriti does not have the quality of prakriti being the karya of prakriti.

Ram Suri: In nutshell, it is like this. The physical bodies go into prakruti after death, and the liberated souls go into divine for absolute salvation.
Swami Ramswarup: Explained above please.

Ram Suri: If the souls are unable to merge in divine, it means that the souls are associated with bondage or karma, and needs to annihilate the karma.
Swami Ramswarup: As stated in Rigveda mandal 10 sukta 129 and 130 that soul, prakriti and God are separate from each other by qualities too. So soul cannot be merged inGod to be a God.

Ram Suri: For this purpose, they will take birth and come into this world. This is the essence of all spiritual books, and this is what advaita also teaches.

Swamiji's previous reply: I could not understand that what do you mean by Divine. If you consider its meaning God or like God then the answer will be changed because sun, moon are made from Prakriti and prakriti is non alive matter like mud and the matters are destroyed one day and cannot be God because God is immortal.

Ram Suri present response: Divine is called Bhagawan, while God is called Dev.
Swami Ramswarup: Please quote the differences between Bhagwan and Dev.

Ram Suri: Gods are many, like Indra Dev, Vayu Dev, Varun Dev, Agni Dev, Surya Dev, Chandra Dev etc. But divine is only one, without a second.
Swami Ramswarup: Indra Dev etc., are goddesses as per Purann but as per Vedas there is only one Almighty God who creates,nurses and destroy the universe as mentionedin 31 chapter of Yajurveda,Saamveda mantra 617 and ahead in Atharvaveda kand 19 and in Rigveda mandal 10.

Ram Suri: With respective this information, the above statement, "Eko ..", the word 'Braham' should be understood as divine, not as god(s). The question is why many gods are present? In order to perform various jobs in the universe, different gods are required.
Swami Ramswarup: As per the mantras of four Vedas quoted above God is Almighty and independent and thus needs no assistant please.

Ram Suri: Now, please do not emphasize that such gods do not exist, or divine does not need any assistance from Gods, or Vedas do not say the existence of such gods or lokas. I love and respect Vedas a lot. Gita acknowledges the existence of various lokas and gods in space.
Swami Ramswarup: Vedas tells about 33 nonalive devas as I explained giving the references of talk between Gargi and Rishi Yagvalkya and five alive devas i.e., MATRI DEVO BHAVA, PITRI DEVO BHAVA, ATHITHI DEVO BHAVA, ACHARYO DEVO BHAVA AND FIFTH IS MAHADEV (SAAMVEDA MANTRA 276 ALSO REFERS) I.E., ALMIGHTY GOD.

Ram Suri: These are altogether present in different time and space dimensions. For example, in Gita (2/37)..
Swami Ramswarup: In Vedas SWARG-NARAK ARE HERE ONLY, According tokarmas. One side you please accept only one God and on the other side you say about so many Gods. If there is only one God as Vedas say then the God is Almighty and needs no assistance of Gods to create, nurses and destroy the universe.

Ram Suri: Lord Krishna says to Arjun, "If you die in the battle, you will go to heaven and enjoy there". "On the other hand, if you win the battle, you will enjoy the kingdom on the earth when living" It means that if Arjun dies in the battle, then Lord Krishna says that Arjun would go to a place called heaven and enjoys there.Now, if heaven does not exist really, then why Lord Krishna would say about it. Is he trying to fool Arjun? No. Some people, without thinking much, argue that both heaven and hell exist on the earth only, andthey simple dismiss the existence of such invisible lokas in space.
Swami Ramswarup: Shri Krishna as told by Vyas Muni in Mahabharta, studied four Vedas,did unlimited holy Yajna and practise ashtang Yoga. Similarly in the case of Vyas Muni. So Geeta is a preach of Vedas and written by Vyas Muni and those who have not studied Sanskrit Grammar and four Vedas and have not practised ashtang yoga with Brahamcharya, for those Rigveda mantra 1/164/16 says ," NA CHIKET ANDHSAH" i.e., he is not able to understand Vedas or the preach of Vedas. Therefore the meaning of SWARGA in the Vedas is moksh. Please study all Vedas with Grammar. To understand Geeta, a Rishi like Vyas and Yogeshwar like Krishna philospher of Vedas and ashtang yoga is needed and not else. I have also written comments on Geeta based on Vedas and yoga philosophy,and is available for study.

Ram Suri: If they really exist on the earth itself, or if they do not exist at all anywhere else also, then why Lord Krishna would say, " If you die in the battle field you will attain heaven and enjoy there .".
Swami Ramswarup: These words of Shri Krishna are from Vedas, especially SAAMVEDA mantra 1409. Tenth chapter (Geeta) of Vibhuti is based on knowledge from Rigveda 9/96/6, Saamveda mantra 944 that is why Shri Krishna says ,"VEDANAAM SAAMVEDAHA ASMI" and this lok too is based on knowledge of four Vedas. The fundamental is this that untill and unless knowledge is not given by anybody else, it cannot be attained. So when the previous universe met with pralaya, then at the time of present creation mentioned in every Vedas there was no spiritual master alive. Then every person was ignorant and lack of any kind of knowledge. So who gave the knowledge at that time to the human beings? Yajurveda mantra 31/7 and mandal 10 of Rigveda and several mantras of Atharvaveda and Saamveda say that God Himself being Almighty by his power originated the knowledge of four Vedas in the heart of four Rishis of unsexual creation. That is why Rishi Patanjali says in yog shahstra sutra 1/26 that the Almighty God is the first Guru of the Four Rishis, thereafter Rishis have been our Gurus as yet knowing Vedas. The people who still live in densy jungle and have no contact with the world is still ignorant. Because of the fact that nobody has yet given them knowledge that how to cook, wear clothes, make houses, electricity, science, etc., etc. a new born baby if kept in densy cave with all facility but without talking and without giving knowledge he will still remain ignorant and foolish. So God is our first Guru and we must follow his path of Vedas and thereafter we must study all spiritual books. Because only then the spiritual books will tell us truth. Now anybody else who even is not equivalent to the smallest atom of mud of the feet of Shri Krishna or Vyas Muni he starts saying about the deepest and golden spiritual holy book Bhagwat Geeta and others. Actually they used to tell the people while reading comments in Hindi or somehow in English of those to whom I have said latter. I have read comments on so many Geeta of the present saints and in one of them I read about Geeta shalok 4/29 where the famous saint says in his comments in Hindi in Geeta that Shri Krishna is giving here the knowledge of pranayaam. He describes that a yogi attains sidhi from pranayaam whereas original shalok 4/29, 30,31says about final liberation through pranayaam. Further the saint shows in his book that pranayaam is needed not, you will control your five senses,organs and mind if you worship only Shri Krishna. Please see that these wording of the saint does not appear in the original shalokas. Similarly in shalok 4/28 some explanation of Yajna have been mentioned by Shri Krishna and Yask Muni also says that "YAJAU VAI SHREASHTAMAM KARMAH" by which God is realised, but this saint in his comments says that God cannot berealised by any of the yajna mentioned in shalok4/28. How wonder is this? So most of the pepole read the comments of the saints in Hindi or English of the shalokas but physcologically they determine that they are studying Geeta. Hence the ignorance.

Ram Suri: Once the body dies, then where is the question of enjoying anything on earth if there is no heaven.
Swami Ramswarup: Enjoyment is always gained by soul with the help of body. As per Vedas one takes birth in house of a king or the richest or in minister's house etc., thisis his swarg based on previous pious deeds and he should again continue worship and pious deeds to realise God otherwise his swarg time will be finished like bankrupt and he will have to face the consequences under the Vedic law by God. Second one takes birth in a lowest and poorest house, where thousands of problems, illness, quarrels etc., are faced, this is his narak. Salvation is another stage apart from swarg and narak. And is also enjoyed by the soul through suksham sharir.

Ram Suri: When Lord Krishna says, "you will enjoy after death", it means there is a place for soul to enjoy (although it is not recommended to aim for it in spiritualism).
Swami Ramswarup: After death rebirth is there, otherwise salvation is there.

Ram Suri: This place is called heaven. For a person who does not believe these things, he will have any number of excuses.
Swami Ramswarup: Believe and unbelieve matters and based on the decision of Vedas vide Yoga Shashtra sutra 1/7 please. Own views are not required in this matter. That is why Saam veda mantra 944 says " KAVINAAM PADVI" i.e., God make Rishi to utter preach. I.e., the preach of Vedas though is from the mouth of a acharya but within acharya the God is making the sentences (pad). So own views are not required.

Ram Suri: In Gita, many instances are quoted to confirm the existence of different gods and lokas. For example, 8/16 clearly indicates the existence of various lokas, the highest lok being the Brahma lok in space.
Swami Ramswarup: Geeta shalok 8/16 is based on the knowledge of Yajurveda mantra 31/3 wherein it is mentioned that from one part (padah) of the God the universe is created having three lokas which are destroyed but above all three padah purushah (God) amritam divi i.e., immortal and above three lokas.

Ram Suri: A guess can be made here what would be the immediate reaction from people who do not believe the existence of other lokas regarding to this statement. They simply say, "well! this Brahma Lok is nothing but our earth".
Swami Ramswarup: Braham lok means where Braham lives according to Yajurveda mantra 40/1. It is said,"ISHAWASYAM IDAM SARVAM YAT KINCH JAGATTYAAM JAGAT" here two jagats are there.1. JAR JAGAT (THREE LOKAS) 2. Chetan jagat (souls) the God lives in these jagats, so these are Braham loka.

Ram Suri: If it is so, then why would Lord Krishna say that who so ever understands 1000 yugas as a day and another 1000 yugas as a night for Lord Brahma would understand the real meaning of day and night (8/17).
Swami Ramswarup: It is in accordance with Rigveda mandal 10, Manu smriti 1/64 to 75, please relating to creation and counting of duration of the earth only.

Ram Suri: For the people of earth, 1000 yugas time period cannot be equal either to a day or a night. Therefore, these slokas clearly point out the existence of various lokas in space. The time period mentioned above refers to Brahma Lok. Similarly, Gita 9/20 confirms the existence of Indra Lok, while 9/21 confirms the existence of heaven.
Swami Ramswarup: In Vedas swarg lok/indra lok is the place where every facility of merriment from organs and perceptions are available on the earth. Secondly is the meriment of moksh after total liberation (swarg).

Ram Suri: Again, if some one says that this heaven is nothing but earth, then, in the same sloka, the term 'mrutyu lok' is said, meaning the mortal world - earth or similar planet. This indicates that heaven mentioned in this sloka is not earth, but a different lok in space.
Swami Ramswarup: Mrityu lok means where death and birth are always there i.e., prithivi lok. This prithivi lok swarg for those who are pious but have not yet attined final liberation and narak for those who does sins and remains worried always with unlimited problems.

Ram Suri: In 9/25, Lord Krishna says that whoso ever worships gods, or petrus or bhutas would attain corresponding lokas temporarily, and adds that who so ever worships him (divine) will attain him permanently. Actually, this sloka clarifies three important points: The existence of various lokas in space (like gods, petru or bhuth)..
Swami Ramswarup: There is no mention about bhoot, pret in the Vedas. In Yajurveda mantra 40/3 PTRETYA word is there which means after death and not bhoot, pret. Please see when jeevtma comes out of body the body is burnt. You say that the soul is God yet the God can not be a bhoot, pret. But Vedas do not say that soul is God. In chapter 39 of Yajurveda mantra 6 this soul after leaving the body goes to savita (surya), agnihi, vaayu, aaditya, chandrma, rituhu, marutah, brihaspatihi, mitrah, varunah, indrah, (vidyut) and vishwedevah (supreme qualities). Afterwards the soul comes down on the earth in the vegetables,water etc., to the place where he has to take the next body according to karmas. Accordingly the male by means of water, food etc., takes and soul goes and thereafter take birth through husband and wife. While remaining in the space in surya etc., the soul is controlled by sutratma vaayu and remains unconscious. So no time is left to be bhoot.

Ram Suri: Lord Krishna (divine) is superior than gods..
Swami Ramswarup: Then who was superior before Shri Krishna i.e., before the birth of Shri Krishna as you said? However about your above saying you have not mentioned anyVedas mantra as proof. Please quote.

Ram Suri: Attainment of god's lokas is temporary (as per first part of 8/16 sloka), while attainment of divine is permanent (as per second part of 8/16 sloka).
Swami Ramswarup: Please quote Veda mantra as a proof. Yajurveda mantra 32/1 says AGNI ADITYA VAAYU CHANDRMA SHUKRAM AAPAH AND BRAHAM ARE also the name of one God according to qualities.

Ram Suri: Similarly, one can find many references in the 11th chapter of Gita to confirm the existence of many lokas and gods. But the problem is that we never believe in Gita, which is the essence of Upanishads..
Swami Ramswarup: As I already told that Geeta is based on the knowledge of four Vedas and Geeta is true. But the contents of the Geeta can be known only after studying the Vedas.

Ram Suri: Nor do we try to understand Gita or any other divine scriptures correctly. Coming to the point of difference between divine and gods, in Gita when ever, Lord Krishna talks to Arjun, it is referred by saying 'Bhagawan uvacha'. On the other hand, when Arjun says or Sanjay says, or Dhrutarastra says something, then Gita says respective person's uvacha. If both divine and god imply the same meaning, then Gita should have said 'dev vuacha' at least sometimes. Instead, all the times, it says 'bhagawan vuacha'. Bhagawan Vyasji knows the difference between divine and gods, and hence selectively used the word 'bhagawan vuacha' in Gita. It means that divine is ultimate, and hence Divine is Bhagawan, while God is referred as Dev. Gods are many, like Indra Dev, Vayu Dev, Varun Dev, Agni Dev, Surya Dev, Chandra Dev etc. But divine is only one, without a second. Spirituality is concerned with divine, not with God(s), nor with prakruti. Scriptures always say that one has to worship and experience the divine. They never say to worship, experience and attain to gods or prakruti for salvation, as they are inferior to divine. It is some thing like this. If we know a person who knows every thing, then we know every thing. Similarly, if we worship divine who knows everything, then we will become divine by attaining divine. On the other hand, if we worship gods, we may utmost achieve to become another god, and this is nota permanent position. After sometime, it will be lost. If some one does not want to loose any position, then the only way for him is to attain divine. Hence all scriptures lay emphasis to worship and experience divine, but not gods or prakruti. This, however, does not mean that we are insulting gods or prakruti. We respect them very well. But our aim is always fixed on divine, while discharging our duties, as Lord Krishna says in Gita, "Tasmat sarvesu kalesu – 8/7.
Swami Ramswarup: Please quote any Veda mantra.

Swamiji's previous reply: So from prakriti, God creates universe. Souls take bodies. If there is only one God and there is no prakriti and no souls or souls and prakriti are God then how God is omnipresent and to whom God is commanding?

Ram Suri present response: I agree that divine creates universe from prakruti. The liberated souls will not take any birth. Commanding? Swamiji! Why do you think that divine wants to command any living beings? Do you think that divine commands some one to do a particular work, while he commands others not to do a particular thing?
Swami Ramswarup: Divine (Almighty God ) does not want anything from human being or prakriti. God has no sankalp,vikalp, that is why he is God. But soul has sankalp and vikalp. In Vedas swarg means moksh. Commands means he controls the universe automatically without desire. Shevtashwaro Upnishad 6/8 refers.

Ram Suri: Divine never commands any one to do any thing. Do we have any proof for this statement? Yes. In Gita (5/14), Lord Krishna says that he does not give activities for people to do, or does not induce people to do actions nor does he create the fruits of people's action. From this it is clear that divine never commands anyone. Then the question is that what divine does at all? Whenever there is decline in dharma in the world, he takes a form and establishes dharma. So that people can follow it. But he never commands any particular person to do any thing. But in a general way, divine tells people to do good activities through the scriptures. It is up to the people to follow them or not.
Swami Ramswarup: As told above in Vedas God commands on universe otherwise the pious deeds of a man will be used by a sinner and sins will have to be used by a pious man but Rigveda says SHANNO MITRAH SHANNO VARUNAH SHAM ARYAMA. Here ARYMA means Supreme judge controlling and giving result of karmas of all human beingsautomatically.

Ram Suri: Divine never forces or commands anyone to do anything. This itself is an indication that we all have the free will. If one does good things, he will attain salvation. If not, he will go down in the ladder of evolution. For both these actions, divine is not responsible. Therefore, the question 'to whom divine would be commanding', as you have said above, will never arise at all.
Swamiji's previous reply: If we say that for sometime God has been captured by illusion then again it is wrong due to the purest qualities of God mentioned in all Vedas and also said YajurVeda mantra 40/8 i.e., shukRam, akaya, shudham, apapvidham, samabhyahah,yatha tathyatah, arthan i.e., God is almighty and needs no assistance to create and command on prakriti and souls, God is bodiless, purest and there may be no any kind of illusion etc., in God or on God. God cannot do any sin and injustice actually God does not face any result of any deeds (karmas) as also said in yoga shashtra suta 1/24 but soul bears, so the difference between God and soul, and at last it is said in this mantra that God in real position has given the knowledge of every matters, prakriti, souls of himself by giving the knowledge throughVedas.

Ram Suri present response: Swamiji! No one says that divine will be captured by maya. Not even advaitins say this. Now, this is what is called maya on the part of people who misunderstands the context of a particular mantra or scriptures.
Swami Ramswarup: Already explained above in the case of rope and snake please.

Ram Suri: Lord Krishna says in Gita (13/22) that when the people are in association with materialistic nature of prakruti, then they will enjoy the fruits of actions (good or bad). Therefore, these people identify themselves with the physical body, and thus have the feeling that they are doing or performing the actions.
Swami Ramswarup: Please clarify the meaning of people. Is this not soul please?

Ram Suri: This is the ignorance and illusion on the part of such people. In reality, they are souls.
Swami Ramswarup: That is illusion is on souls. And not on Almighty God.

Ram Suri: If the feeling of doer ship is there, then there is bondage. This is absent in case of jeevan mukta, and hence he is liberated. Why he is liberated? Because, he has experienced that he is different from the physical body, and that he is not the doer of actions of the physical body (prakruti). He experienced that he is the pure soul. Therefore, such a person will not take birth again (13/24 Gita).
Swami Ramswarup: Doer is soul being alive otherwise please quote reference of Vedas.

Ram Suri: Therefore, your belief that advaitins had said that 'divine is captured by maya or illusion' is not correct. They never said this. We all agree that divine has all the best superlative qualities. The 1/24 sutra of Yoga Shastra you quoted above talks about the soul that is bonded in karma and ignorance.
Swami Ramswarup: This sutra does not talk about soul but talks about Almighty God. Please study yog shahstra commented by Vyas Muni.

Ram Suri: As a result, it has attained a physical body, and is suffering from klesha, that is avidya; karma, that is, actions that are devoid of doer ship feeling or bad actions. If we ask a question, that who will suffer from the kleshas, then the answer is that those persons who do not follow dharma or pious life. Therefore, the soul in this person of the above sutra is bonded in a physical body at one place, and thus is not free. The conclusion is that the above reference you quoted is talking about a conditioned soul, where mind is controlling everything, but the mind is not controlled.

Swami Ramswarup: I again say please study Yog shahstra commented by Vyas Muni as sutra 1/24 is related from previous sutras and in this sutra PURUSHVISHESH i.e., Purush means Purnn Parmeshwar according to 31 chapter of Yajurveda also and 40/8 mantra of Yajurveda and all Vedas. And in sutra 1/24 of Yog Shahstra Vishesh means special or Supreme. And he is Almighty God.

Ram Suri: Up to this point, the difference between jeevatma and divine exists. This difference is only temporarily present so long as there is ignorance.
Swami Ramswarup: This difference is permanent please as quoted above.

Ram Suri: Once, this difference is gone by experiencing the divine by performing intense sadhana under the guidance of a qualified spiritual master, then the soul dissolves in divine and becomes one with him. Swamiji! Please understand the difference in various statements and the context.

Swamiji's previous reply: My explanation do not support advaitvad, but supports tretvad i.e., God, prakriti and souls according to Vedas.

Swami Ramswarup: You yourself telling that soul has illusion etc., but temporarily otherwise soul is God in you world. Otherwise soul is soul and God is God.

Ram Suri present response: All Upanishads, Gita and other holy scriptures confirm the existence of Divine, prakruti, and souls. Even advaita philosophy also believes in them. The essence of all holy scriptures is concerned with spirituality. Advaita philosophy is also concerned with spiritualism, that is, to understand the true relationship between souls and divine. Advaita philosophy, in accordance to all Upanishads, says that there is only one divine, and all souls are also divine..
Swami Ramswarup: Please clarify when there is one divine then how all souls are divine.

Ram Suri:..and hence these souls will merge in divine for absolute salvation. All scriptures emphasize that we all need to experience divine by performing spiritual sadhana under the guidance of a qualified guruji. Please understand that all scriptures say the sadhakasto experience the divine in them. They never say the sadhakas to experience prakruti (physical bodies) for the sake of attaining salvation. Why? Because, the physical bodies, sun, moon etc are prakruti, and will have end one day or other. This means that out of 3 thing

Yoga Philosophy & Meditation (24)

We were studying sutra 1/15 regarding asceticism. Here Patanjali Rishi says that “Anushravik Vishya” are pertaining to those, which took place in the past in respect of life of ancient Rishis/Munis. The merriments of next birth mentioned in Vedas, the next top class birth, full with every assets and enjoyment, over lasting pleasure of final liberation and the perfection of Yoga’s achievement. Vyas Muni says about this Vishyaya (subject) matters) becomes undesirous then this stage is called fully controlled asceticism of an aspirant. Let us learn about ‘Anushravik Vishaya’.

Our ancient Munis like Vyas, Agastya, Atri, Shringi, etc. attained the stage of ‘Asampragyat Samadhi’. Those Rishis were worshipped by the then kings, queens, their daughters, sons and even by the public. Rishis like Gargi, Yagyavalka, Shatananda and Vamdev, etc. used to live in the palace also. Yagyavalka Rishi had two wives and so many Rishis had even more. So the knowledge being given in the sutra is that if the aspirant or a saint of the present time starts quoting the said reference of the Rishis, Munis with the intention that they should also get the merriment in the same manner of the ancient Rishis then this thinking comes under ‘Anushravik Vishya’ and so-called saints/aspirants of the present time are wasting their lives and life of the public, being arrogant. We should also know here that in addition a present saint or aspirant are comparing them with the ancient Rishis who were having the complete knowledge of four Vedas and yoga philosophy in experience whereas the present saints/aspirants are very few who are so. In this asceticism, the materialistic merriment is also included. So, according this sutra, no saints or aspirants must collect the materialistic articles to become a true yogi. The next sutra tells about the supernatural asceticism:

Tata Parmam Purushkhya Ter Gun Vaitrishnayam (1/16)

(Tata) that (Param) is the highest asceticism which comes (Purushkhyatehe) after realizing the knowledge of God and the aspirant (Gunvaitrishnayam) becomes undesirous from the qualities of Prakriti.

Meaning = when the aspirant becomes ascetic, mentioned in the sutra 1/15 and he is even going to practise Ashtang Yoga, study of holy books like Veda, shastras, does auspicious deeds with full faith and without disturbances and break, then he gets the full knowledge about the Almighty God. Due to this effect of realizing Almighty God, he is detached with the qualities of Prakriti (i.e. Rajo, Tamo, Sato qualities). In the Yoga Shastra, this is called Parvairagya i.e. the highest stage of asceticism. Here a story of Mahabharata is remembered –

There was a king named Nahush. Once he prayed Rishi Chayvan to pay his visit to his palace. The king served the Rishi at his level best. But still the king could not make the Rishi happy. Even once the Rishi Chayvan left the palace without telling anybody else, for his Ashram. In the morning when the king and the queen came to know about the Rishi, they both followed the path to the Rishi’s Ashram. After a long distance they saw a very beautiful palace, full with all assets and all materialistic merriment, including sensuality, etc. For a second, king and queen were astonished but after looking every article of the palace and leaving it, they reached to Rishi Chayvan’s Ashram. They got down on the feet of Rishi and prayed to become happy with them and to shower blessings. When the Rishi pleased and showered blessings on them, then in a pleasant mood, the queen requested with folded hands to Rishi to tell about the enchanted palace in the jungle. Chayvan Rishi smiled and told that the enchanted palace was made by him with Yogic illusion for the king and his queen. Chayvan Rishi further added that he (Chavyan Rishi) thought that both, the king and his queen, will become entangled in the illusion of materialistic attractive articles and thus king and queen will be ruined. But Chayvan Rishi was surprised that neither king nor queen were entangled with the enchanted palace. After all, Rishi had too blessed king and the queen both. King requested the Rishi to make his family a Brahmin one. But in return the Rishi blessed that the king and his son will not be Brahmins, but his son’s son will first become Rajrishi and thereafter he will be turned as a Brahmin. And everybody knows that Rishi Vishwamitra was born in Kshatriya family and was a king. After sometime, he left for jungle, did the highest Ashtang Yoga practice, studied Vedas and became a Rishi. So this all was possible only de to asceticism of Rishi Vishwamitra’s forefathers. Here Vyas Muni comments on this sutra that whatever we see or hear, if we feel the faults/sins/damage about listening and hearing then we will be an ascetic. Actually what happens that the scene we see and the talk we listen gives us enjoyment of materialistic world and we always are indulged through eye, ear, skin, nose and tongue to see, listen, feel, smell and taste about the worldly affairs. Due to lack of Vedic preach or practice of Yoga philosophy, we do not realize the bad effects of all these listening and hearing and that is why we do not leave it. Instead we are indulged more and more in worldly affairs.

We must concentrate on the said great point of Vyas Muni that he is an ascetic who seeks fault/sins in listening and hearing on the materialistic subjects. Nowadays, cinema, TV, backbiting, etc. are the most dangerous activities, which are mostly based in worldly attraction. So one should carefully listen and hear on the matter of faith, truth, Vedas, shastras, Holy Books and even one should seek good or bad from the same. Even until and unless we do not continue practicing Ashtang Yoga and authenticated worship of God including listening of Vedas, Holy Books, etc. then it will be very difficult to determine that what is wrong and what is good. Even to realize the effect of shastra’s preach, it is very difficult to understand. In this sutra also an ascetic has been warned not to plan for pleasure even of the final liberation and enjoyment, whatever our ancient Rishis/Munis had gained and what to talk about materialistic merriment. So will have to realize that even listening the cassette of religious songs or stories to define religion will not meet with success in the matter of truth/worship/control of organs/to continue Ashtang Yoga etc. It will give us only timely pleasure of listening by ears. So the matter of faith/religion/yoga philosophy is deep and vast and requires study of Vedas/shastras and continue practice of Vedas/shastras and continue practice of Yoga philosophy under the supervision of an experienced Yogi who knows all the said system. When the aspiratnt becomes able to realize the fault about listening and hearing, as mentioned above, then he becomes a real ascetic and this is the stage of a Purified Chitta. Thus the practice of realizing Almighty God makes the acetic able to detach him from the effect of qualities of Prakriti (Rajo, Tamo & Sato Gun) and thus the soul attains Par-vairaagya (the highest stage of asceticism). The only soul who has attained the said highest stage of asceticism is only capable to attain the final liberation.

Yoga Philosophy & Meditation (23)

On the matter of “practice” the Yoga Shastra further says

“Sa Tu Dirghkalnirantrayasatkara savita Dridbhumihi” (1/14)

(sah) that practice (tu) but (Dirghkal) for a long time (nairantraya) continuously (satkar) and with respect (Aasavitah) should be adopted/done (Dridbhumihi) and too with firmed decision and firm stage.

Meaning = the practice on the resources said before should be continued for a long time with respect, faith and based on firm decision. When we say about long continue practice then its meaning is the long practice uptill the last breathing. In this connection Lord Krishna clearly says in Bhagwad Geeta shaloka 6/38-42 that the result of the pious deeds based on Vedas and the practice of Ashtang Yoga never go in vain. So we must learn that whether we restore the result of materialistic deeds, which will give us no peace and too will go in vain at last. Or we live duly supported ourselves, with asceticism, on the path of pious deeds preached in Vedic philosophy. Because Lord Krishna here further says that the result of the said pious deeds remains attached with our future in so many births and on this basis only an ascetic gets next birth in the family of Yogis. And the above said worship will start where he stopped in the previous birth. Therefore Yajna/Yoga practice should continue uptill death with respective manner being everlasting. Vyas Muni in this connection also says this practice must be continued in every stage daily and uptill death, without break, and with faith and respective manner. This type of practice gives an aspirant a firm stage and steady position of the chitta where the chitta does not attach in materialistic environments. Then what is the significance of real asceticism? It is given below:

Drishtanu shravik Vishyavitrishnsya Vashikaarsangya Vairaagyam (1/15)

(Drisht) already saw (Aanushravik) already listened (Vishya) scene/incidents/matters (vitrishnsya) without attachment/desires (vashikaarsangya) this controlled stage of chitta (vairaagyam) is Asceticism.

The above sutra concludes that whatever we have seen or listened through the organs of eyes, ears, etc. about the materialistic articles have seen or listened and considered/gone through/determined through organs of eyes, ears, mind etc. about the materialistic articles like assets, building, family. These are called the seen/experienced articles/matters.

But as said in the sutra regarding the “Aanushravik Vishya”. This knowledge cannot be got without listening the preach from Rishi/Muni/Yogi/true saints or without studying Vedas/shastras/holy books through a spiritual master. This Aanushravik subject matter pertains to be master of the knowledge of future birth, final liberation, realization of permanent merriment beyond the pleasure experienced from organs regarding materialistic world, and perfect judgement of supernatural powers. These all are gained through the long practice of the authenticated spiritual path including practice of Ashtang Yoga. The materialistic activities and experience thereof by general human being and even by Rishi/Muni/Yogis also come in “Aanushravik Vishya” i.e. already seen and experienced worldly affairs both are neglected and become undesirous and even do not come under consideration in life again, then only this type of stage of chitta is controlled asceticism. Because at this stage an aspirant has controlled his worldly desires and the remembrance of all previous life, happenings, etc. It is very much clear that normally when we sit on meditation for worship, etc. then our chitta starts remembering of all the previous lives’ good or bad happenings.

But still more often today’s saints say to sit on meditation and reciting Holy name of God. On the contrary, the traditional knowledge of yoga philosophy preached in the most ancient Vedas do not accept it. As briefed above, this traditional knowledge says about the determination of the authenticated path first, and then follow the same by its practice. Secondly, through the preach of Rishis/Munis/Vedas/shastras etc. an aspirant must remember that the whole world is destroyable and both by practicing yoga philosophy and listening preach as briefed above when he becomes a true ascetic then only the fruitful result is obtained.

Yoga Philosophy & Meditation (22)

We were Learning Sutra 1/12 of the Yoga Shashtra that the said five Vrittis are stopped by practise and asceticism. Because the five Vrittis of the Chitta are not stopped, the salvation cannot be achieved. Therefore the huge importance in the life is asceticism as in clear from the Sutra. Actually in which community we are born, accordingly we are stressed to follow the same. For example, we are Hindu, so from the childhood we are told to go to the temple. If we are Muslim, Christian, Sikh or so on then we have to follow the respective religion. But in every religion too it is preached that the materialistic world is immortal. Only God is love and He is the truth. If we follow it faithfully then naturally our thinking (vrittis) will not love mortal articles and we will be satisfied whatever we get through hard working, In Vedas it is also preached only in two words,"Satyam Braham jagat Mithya" means only God is truth Who is Omnipresent and Immortal. Rest the world including our bodies will be perished away at one time even our body will leave the soul within hundred years. And so the death is sure being a fundamental law of God. Why we should be greedy, why we should be militant, etc. and we don't try to learn the basic principles of death etc. and we directly adopt above said religions due to custom/tradition or so on then we will perform the formalities of worship but internally we will be engaged even through religion, with the materialistic untrue deeds of the world. For example we will be gathering the money, building, gathering, dignity etc. So Vedas and shashtras raise the necessity of asceticism first then we must start worship. Now again the method of worship must be traditional preached in the Vedas-Shashtras and Holy Books. To perform such kind of traditional, known and authenticated worship will be our practice. Lord Rama, Yogeshwar Krishna, Rishis-Munis and the previous saints were ascetics first and then started Yoga practice worship etc. that is why Rama wondered in the jungles, left Kingdom and Lord Krishna never took rest in life, right from the birth in the jail, murder of Putna, Kansa and several evil elements in the Mahabharta also. In the end it is mentioned in Musal Parav of Mahabharta that Lord Krishna gave his kingdom and all assets thereof to Arjuna and he (Krishna left for jungle. Mahavir Swami, Mahatma Buddha, Guru Nanak Devji and so many previous saints, ascetics and they did worship together. So the importance of the asceticism in the life must be remembered first. The true worship is not for those who have anger, greediness, attachment, sensuality etc. In the next Sutra Rishi Patanjali preaches that what is practice?

Tatra Sthitau Yatno Abhyaasha (1/13)

(Tatra) from the above two (Abhayaas and Vairaagya i.e., practice and asceticism) (Sthitau) for steadiness of Chitta whatever the (yatna) hard struggleis there that hard struggle is called (abhyaasha) practice.

Meaning = to control the unsteady chitta's vritti whatever authenticated path we determine and accordingly we do the efforts/hard struggle that is called Practice. In this connection, Vyas Muni says the stage of the unsteady Chitta where the Chitta functions in calm and quiet situation then this stage of Chitta is called steadiness or perfect stoppage of Chitta's Vritti. To make this situation firm (steady) we will have to do the efforts on the best path. When we do the hard struggle in this way duly inspired with our level best and too in the best lonely place then these all efforts are called "Practice". For example --- Tapsya, the study of Vedas, Shashtras, repeatedly reciting the holy name of God, to do holy Yajna and to do Yoga Practice etc., are all the true resources on which we have to do hard Practice.

Yoga Philosophy & Meditation (21)

We are studying about Smritti (memory) Vritti. When we have seen any matter in the past and gained knowledge through five organs of perception as said before, then the effect of the matter is built and remains on the Chitta. And when we do not forget the matter or incident etc; then this Vritti (subsistence /modification) is called Smritti Vritti. In this situation memory is based on the preach of the Vedas, Shashtras, Holy books, Holy words of Rishi /Muni /Yogi and so other pious deeds then this Vritti (subsistence) is called Aklishta Vritti which gives merriment peace and never gives sorrows etc. But on the other hand if we remember the past incidents based on materialistic articles, sorrows, hatred and bad deeds of worldly affairs/then this Vritti is called Klishta Vritti, which always gives sorrows, repentance, problems, tension, etc.

Vyas Muni says in this matter that here two things act. First is the mind, which gains the knowledge and second is the memory of the subject matter. In the Smritti (memory) Vritti both the subject matter and the memory of the subject matter are generated. There are two kinds of this Smritti. First is, when in the dream we see the incidents or matters of awoken time ie; whatever we saw when we awoke and this memory we see in the dream. It means we remember all this in the dream it is called "Bhavitas martavya Smritti" in Yoga Shashtra. And when we remember in the awoken stage the memory of the incidents, which we had seen in the dream then this is called "Abhavitasmartavya Smritti". These all Smrittis(memories) are experienced based on the Pramaan, Viparyaya, Viklapa, Nidra and Smrittis Vrittis (subsistence /modification). These Vrittis (modifications) are due to attachment, hatred/aversion and affection and are painful. When we experience the materialistic merriment and we are desirous of getting the same time and again then this is called Raag (Attachment). This may be in case of eating Rasagula etc; or ornaments, sexual attachment etc. If we have experienced sorrows, pains, sickness etc; from anybody else and when the same man or the articles or the situation from which we experienced the sorrows arise and thus we feel anger. Then this is called Duesh (hatred /aversion). Affection is due to Avidya (False knowledge). This is the duty (religion) for everybody to restrain all these Vrittis (Modification/Subsistences) to enable to get peace, happy life and Salvation, even this is the target of the human being to restrain the said Vrittis. Because in the Yoga Shashtra the Samadhi (Salvation) is called when an aspirant becomes able to restrain/stop all these five Vrittis of Chitta (Modification of mind). When an aspirant is able to stop the said Vrittis, then he first attains Asampragyat Yoga and thereafter Sampragyat Yoga (final liberation). Mostly the people remains in touch with these Vrittis and listen the preach which becomes of no use. Actually we have to listen first and in second attempt we must do the religious deeds/practise by which we become able to stop the said Vrittis. Mere listening the stories or description of any Shaloka will not help human being. Samkhya Shashtra especially says-

Na Shravanmatrat -tat Sidhihi [2 /3]

Means mere listening the preach will not serve the purpose. So Yoga Shashtra tells the method to help us to stop the Vrittis.

"Abhayaas Vairaagyabhyaam Tannirodhaha " [1/12]

Meaning = by doing practice and becoming an ascetic the said five Vrittis are restrained. We get Sampragyat and Asampragyat Samadhi only when we became able to restrain the Vrittis. Therefore practise and asceticism must do together. But in the life the first requirement is asceticism in the absence of which nobody is able to practise Yoga philosophy. It is said ,''Satyam Brahm Jagat Mithya" means only God is Everlasting, Omnipresent and Omniscient whereas the whole world is destroyable including our human bodies. Everybody we see the death, but hardly anybody feels that he should remember God or accept true path or must do Yoga Practise etc. Mostly we became attached with the worldly affairs. Actually this is due to the merriment we get from the five organs of perceptions, mind and five bodily organs like mouth etc. Due to this merriment we remains effective in affection, attachment etc; with the result we do not leave this merriment and it most requirement of the asceticism is forgotten.

Yoga Philosophy & Meditation (20)

We were studing about Nidra (sleep) Vritti. Nidra (sleep) Vritti gives us knowledge about the nothingness, when we get deep sound sleep we must not waste our life to have access sleep, which will start giving us sorrows, sickness, tension and so many other diseases. In Mahabharta too Vyas Muni says that to eat, to sleep, to marry and to be afraid - these are four qualities equally in human beings as well as in animals. The human being is only separated from the animals’ category if they follow the religious path which animals cannot adopt. So in the absence of religious path human beings even having the body of the man or woman, they are equal to animals. In SAAM VEDA, it is said in mantra 1826 that he who awakes early in the morning about 4'0clock and does worship, meditation and studies of holy books like Vedas, shashtras then one day Almighty God becomes his friend, which has the deepest meaning. Students and family holders used to awake in the past Satyug, Dwapur,Treta Yug early in the morning to do auspicious deeds and to discharge their duties stated in the past and holy books. We see in the Mahabharta and Valmiki Ramayan that Rishis and Munis used to awake even before 3'0clock morning for taking bath and religious deeds Vyas Muni says that Lord Krishna used to awake in the middle of night and used to do worship and yoga practise. This tradition stated in the Vedas is now not being adhered to often, which has resulted in unhappiness and early death, sickness, etc. Actually Nidra (sleep)is the mental modification but soul never got sleep.

Now we come to Smriti Vritti.

Anubhut Vishya Asampromoshah Smritti (1/11)

(Anubhuut Vishya Asampromoshaha) when experienced matter are not forgotten then this Vritti is called Smriti (memory) Vriti.

Meaning = whatever we had seen, listened and experienced about the incidents, scenes etc., in the past and those are not being forgotten and often we remember the same in our life time again then this Vritti which recollect the past experiences is called Smritti (memory) Vritti. Here Vyas Muni says that whether the Chitta remember the past experienced matters. Actually in the memory both are appeared. First, past experienced knowledge, which is to be recollect and second the matters (objectives) ie; the desire towards the experienced knowledge and its subject matter both are appeared in the memory. The reason for its rememberance is mental affections ie; the desire towards the experienced merriment again and again. The experienced knowledge and attachment towards the materialistic world generates the form on the chitta about the matter and its knowledge both. Therefore whatever knowledge we get sense ie eye, ear, nose, tongue and skin that makes effect on our Chitta, which comes in our memory again and again. For example-suddenly our memory recollects mango. Here theshape of mango is the shape which we had seen in the past. Apart from the shape of mango the second knowledge is about the sweetness and healthiness of the mango. Both the situations will be recollected at one time. So the shape of mango and the quality (sweetness, etc.) of the mango which both are produced on the Chitta, these are the forms, effects of the mango which had been effected on the Chitta when we saw and used mango in the past. So in this case the shape and the qualities of the mango previously made the effect on the Chitta and afterwards these effects are raised on the Chitta and generated both the memory of the already experienced shape of mango and its qualities on the Chitta.

Yoga Philosophy & Meditation (19)

Yoga philosophy alerts us from false thinking as we read in previous Vritti. Now we consider about ''Nidra'' Vritti

Abhavapratyaya Aalambana Vrittihi Nidra (1/10)

Abhava=non-existence. Pratyaya=knowledge
Aalambana=reliance. Vritti=effect of various forms.
Nidra=deep sleep (without dream).

Meaning = Nidra is the Chitta's Vritti where in we realise the knowledge of non-existence. In Nidra Vritti we realise the knowledge of nothingness, because when we take deep sleep then we forget ourself or any link with the whole world, and on awakening we say that we took a deep sleep we are felling freshness so who told us about the sleep? This is only Nidra Vritti who told us about our deep sleep. Even after awakening we say that we had forgotten about the whole world, family or our position. Shashtra says that this fact also told us by Nidra Vritti. Therefore the Nidra Vritti is also a Vritti of Chitta who gives us the knowledge of nothingness. Even if we do not take a sound sleep then also the Nidra Vritti gives us the same knowledge. Otherwise, we were sleeping, we should have known nothing.

When the five organs and five perceptions and Chitta is entangled in laziness, sensuality, proud, anger, worldly desires etc; and we are having the pleasure of getting sound sleep, then this Nidra Vritti is called Klishta Nidra Vritti, which always give sorrows, repentance, early death, etc.

On the contrary if we worship adorable God by virtue of yoga philosophy and attain knowledge by Nidra Vritti that there is a knowledge of nothingness in deep sleep and if we apply this knowledge while awakening that the total world is destructible, nothing is immortal. So we must do the true and pious duties entrusted in Vedas/shashtras only and carefully we must study Yoga philosophy and if while meditating we in awoken condition realise nothingness as realised in deep sleep. So this Nidra Vritti is called Aklishta Nidra Vritti, which gives no sorrows. Instead it gives salvation. So we must remember that the God has blessed us to learn the knowledge through ourselves, but for the same we must seek the guidance of an alive spiritual master.

Yoga Philosophy & Meditation (18)

We must recollect that the soul acts in accordance with the Chitta's Vritti is. Whatever the Vritti is, so is the Soul. If the Chitta Vritti is happy the soul feels happy. If Chitta Vritti is feeling sad so is the soul. Samadhi is salvation. And in Samadhi there is neither happiness nor sorrows but there became a permanent spiritual pleasure. That is why to restrain the various forms of Vritti is called Yoga. In the series the third is Vikalapa Vritti,ie; SHABAD GYANANUPATI VASTU SHUNYA VIKALPA (1/9)

Meaning-Vikalpa Vritti is the Vritti where we gain the knowledge merely based on words only, that is mere thoughts only, but the matter/target is nil. For-example suppose a man viz. labourer does work hard and hardly he manages food to live upon, but he starts thinking that if he could be President of India, then he could get nice accommodation, food and dignity etc. In this way he is not a President. His dream is based merely on the words he thinks. So the Vikalapa Vritti is based only on words knowledge but there is no any matter in fact to experience. Actually there becomes no shape of the matter, which is based merely on wording knowledge. That is why, in the second sutra the word for the Vikalapa Vritti has been used as vastu shunya. Vastu means matter like book, house, money etc; and shunya means zero ie; shape is nowhere. Only words are without existence of any matter. For example-somebody says that the man is carrying bow made by rabbit’s horn. In this case also basically there is no rabbit on the earth who has horns. So this is false statement.

Vyas muni comments in this matter on the said sutra that this Vritti does not come as a true proof and even does not come under Viparyaya Vritti. So there is lot of difference between Viparyaya and Vikalapa Vritti. False knowledge in a matter due to misunderstanding is Vipparyaya Vritti, but the matter actually exists there. Whereas in Vikalapa Vritti there is no existence of matter like rabbit's horn.

Now a days we thinks about swarg and narak based on words only whereas in Vedas/shashtras, there is no swarg and narak. One has to face his Karmas (done deeds) here only on this earth by taking birth based on pious deeds/sins. Now when we listen preach from a spiritual master/yogis and sits on meditation or doAshtang yoga then this Vikalapa Vritti is Aklishta and gives no sorrows. But on the contrary when we talks about God, Goddess, worship etc.; but do nothing practical then this Vikalapa is Klishta and gives sorrows. This Klishta Vritti makes our attachment with the materialistic world and we ultimately get sorrows always. Description of Nidra Vritti will follow.

IndiaTimes Chat Transcripts: February 10, 2004

What are the health benefits of meditation and yoga? How do they help in relieving stress in today's world? Chat with Expert on meditation and yoga, Swami Ram Swarup, conducted at at 12 pm (IST) on February 10, 2004

Swami Ram Swarup
Spiritual Guru
"Yoga philosophy is always learnt personally"


ravi> Which asanas do you recommend we do before doing meditation and for how long?

Swami Ramswarup> Every asan must be done at least thrice within one minute or more, and sequence is Vajrasan, Pashimotaan asan, Halasan, Gauasan, Uttanpaadasan, Padmasan and then Siddhasan - these are are 8 asans. Before Padmasan or Siddhasan, if anyone can do, include Bhramcharyasan, Sarpasan, and Halasan - otherwise eight are enough. And meditation must be on first Siddhasan, or Padmasan, but Siddhasan is the best.

Love> How can we help our neck pains through yoga?
Swami Ramswarup> Pranayaam must be done on Siddhasan or Padmasan. Otherwise, for pranayaam, padmasan is the best. Because one time yogi takes jump while doing pranayaam, but yogi will leave the earth for taking jump in padmasan only.

Shalinisethi> I am suffering from rheumatoid arthritis and I am completely pain free, I do yoga on and off, but the real help came from medicines. I have never seen anyone completely cured by yoga. What do you say to that?
Swami Ramswarup> Sarpasan, Halasan and Tiddiasan, will help you. And Yog Mudra, including exercise by turning neck right to left, and left to right, front and back, if possible. But it must be learnt in presence of spiritual master.

Lalaisa> I was wondering well I don't do much yoga etc and what would be the simplest forms just to get started...just through meditating...I find my back starts hurting easily...also i had a question for a elderly friend who has arthritis and is overweight what do you think is best to do.
Swami Ramswarup> Yoga philosophy is always learnt personally but you can start first some asans and try to go to a spiritual master to learn. Yoga means samadhi and it is the eighth stage of ashtang yoga. Yoga realises God, that is why it is called samadhi. And we start yoga, right from beginning, that is yam, niyam, asan, pranayaam, pratyahaar, dharanaa, dhyaan, and at last, samadhi, then achieving this stage of samadhi, the eighth position, we automatically become free from bodily, mentally diseases and illusion. So yoga is not called asan, pranyaam or meditation, and even real yoga is not only meant for getting off from any kind of disease. But yoga philosophy mentioned in the Vedas is meant for getting salvation, that is samadhi (yoga).

Ganesh> I am 74 years old, Which are the asanas that you suggest for me? I have undergone by-pass surgery two years back
Swami Ramswarup> Vajrasan, Bhujangasan, Siddhasan, Uttanpaadasan, Pashimotaanasan and especially Gaumukh asan are especially beneficial for you, if the interval of the surgery is above 6 months. Pranayaam will also suit you, starting from lom and vilom kriya. Please learn it personally. If possible, you must also do havan from gayatri mantra, daily, which purify the atmosphere, even of your inside, using the wood of mango tree only because mango tree has antibiotic meditation in it.

Shalinisethi> How often and how long should one do yoga in rheumatoid arthritis?
Swami Ramswarup> Yoga, in the shape of asan, pranyaam, etc. must be of one hour minimum duration, both times with light physical exercise and daily walk must be done. It can be extended for another one hour, if possible, which will give you extra benefit.

Monikagaur> How can yoga help me to come out from depression?
Swami Ramswarup> Depression is due to over-thinking mostly and weakness, etc. Yoga concentrates our thinking on one point. Yoga means Samadhi that is realisation of God. Yoga is not called asan, pranyaam, or meditation. These are actually part of yoga. So when we start yoga practice, from yam, niyam, and reach the eighth stage, then we find our body totally purified, and duly concentrated our mind, where, then God realises in our heart. So, yoga when concentrate our all mind, so automatically depression is out. Yoga gives us mental and physical strength, because yoga philosophy teaches us about maintaining our character by bhramcharya, purification, non-violence, to maintain truth, not to take burden about unwanted materialistic articles, satisfaction at all level, tapasya - means to hear vedic preach, yajna, donation etc. to a right path - so these are the basic principles of starting yoga, which are called yam, niyama. Then we reach to asan and pranyaam, pratyahaar and dharna, and then meditation - the seventh stage. So full yoga must be learnt, starting from yam and niyama. Atharveda says that if a rat cuts your clothes and takes the cut-piece, and similarly you take the cut-piece of the knowledge of the Vedas or yoga, so this is a great sin. If your shirt is cut off by a rat, then it is useless. So if the yoga philosophy is cut off, then it is made useless. It must not be made professional. It is spiritual, and a great yogi, who knows full Vedas, or full yoga, is only authenticated to preach the yoga philosophy, as said in Atharveda mantra - Atharvan pitaram, that is mantra number 7/2/1.

Lalaisa> Also, I was wondering do you think its best to do yoga such as cardio yoga outside your home or is it best to do yoga inside your home?
Swami Ramswarup> Outside the home is the best because you will get there fresh air. And the timing of the yoga is in early morning and evening too. Because your lungs require fresh air in the open air atmosphere. But if you have good room where fresh air is coming then it may serve you also. Otherwise, the best place is outside the home. The 3/4 path of life was being used by our forefathers in the jungle in the shape of bhramcharya, vaanprasath, and sanyaas ashram and only 1/4 of their life they used for family life in city only. That's why they got the long ill-free life of more than 300 years say Valmiki Ramayan and Mahabharat and Yajurveda mantra 3/62 - Trayusham jamadagne pashya... Therefore open air is the best for doing yoga practice.

Signoff Message> To be strong again, and to be called World Guru and Golden Bird again, we will have to follow the Vedic philosophy, which is eternal, again as followed in the previous three periods, that is satyug, treta and dwapar. The old and youth, everybody must come forward, then again our India will generate the warrior like Bhisma, Yudhisthar, Arjun and Abhimanyu and knowledge's like Vyas Muni, Kapil Muni, Guru Vashist, Pantanjali Rishi, Atri Rishi, Agast Rishi, Balbhramcharini Gargi (who was the Guru of King Janak and she did the Shastrath with Rishi Yagvalk even) - the philosopher of Vedas and Yoga, who are not taking birth nowadays in the absence of eternal knowledge of four Vedas. The yoga is also being preached in a cut form, and a short-cut form, which is a sin. It must not be made professional. We must make our country strong, and we must make our future bright by following again the path of eternal Vedic philosophy. Unfortunately most of the present Guru are telling people that everybody must make Guru. Giving the example of Lord Rama and Lord Krishna, who did Guru but their Guru knew full Vedas and Yoga but present Gurus do not. Then why they are giving the Rishis' example? Why they are encashing their name baselessly?

Isavasya upanishad - mantras 9 to 14

(In response to a question by Ramesh Babu Badisa)

Swami Ramswarup:
It is lengthy one. However some points are here. This Upnishad actually reproduces almost all same mantras of 40 chapter of Yajurveda.

9. Those who are only attached with materialism and do not pay attention in spiritualism they are always in illusion and those who are also only attached or do hard job only in spiritualism they are more effected with illusion. So both are experiencing sorrows, problems, etc., etc. Here the correct knowledge of Vedas is:

10. To know the correct meaning of Vidya (spiritual knowledge) and Avidya (knowledge about duties and progress in science for the benefit of human lives. Because our learned (forefather Rishis) have told the meaning of Vidya and Avidya in some other senses. And we have been listening from those DHIRANNAAM (YOGIS who have attained the stage fromYam, to Dhyan and Samadhi). Now a days this is the main problem with the world that we are listening the preach not from a competent Yogi but we are listening the preaches and studying the books of those who do not know about the eternal knowledge in experiences bypractising Yoga philosophy in full and studying Vedas and hence the problem. And most of the people even studying books and even worshipping do not feel peace and long happy life. Hence the problem to promote love and international brotherhood at all level.

11. One should do hard job to get progress equally in spiritualism as well as discharging duties i.e., real duty mentioned in Vedas for family, society and Nation. So for this purpose a real spiritual master is required. So after knowing the real meaning of Avidya (materialistic knowledge /science etc.) that our human body and this world is destroyed one day and is not true and we are soul and we are immortal so we will be away about the worry of death because soul is immortal and body is destroyed only. And secondly when we will be able to know Vidya (realisation of God by Vedas, worship, Yajnas, Ashtang yoga etc.) then we willget salvation. We mean souls. But it is not possible until we get real preach from the mouth of an alive real spiritual master.

12. Those who pay attention only in study of science, materialistic articles to attain the deepest knowledge as to from where sun, moon, our body, air and each materialistic article of the world has been generated i.e., study of prakriti only they fall in illusion and gets sorrows etc. But those who are only after the article made of Prakriti i.e., getting enjoyment/pleasure from sun, moon, gold, body etc., etc., they are falling themselves more and more in illusion than first one.

13. So what is prakriti(ASAMBHUTI) and what is sambhuti i.e., materialistic articles in fact, these have been told by DHIRANNAAM------ same as against 10 above.

14. So he who knows the real meaning of Sambhuti and Asambhuti (VINASHAM) both together----- same as 11 above.

Ashtang Yog camp concludes at Vedmandir

Ashtang Yog camp was organized at Vedmandir ashram from December 23, 2003 to January 01, 2004. Swami Ramswarup, who done has hard-practiced ashtang yog for several years, imparted the knowledge of ashtang yog. It was widely attended by hundreds of enthusiasts from all around the country.

Swami Ramswarup at Ashtang Yog camp at Vedmandir

The camp was one of the most unique camps on yog in which all elements of ashtang yoga, namely yam, niyam, asan, pranayam, pratyahar, dhayan and samadhi were discussed deeply. The participants also were able to put up their questions regarding yog and their own problems. Swamiji replied to all queries in great detail. Experiences were also shared of those who have recovered from chronic problems by ashtang yog.

The knowledge given in the camp was given out from the supreme source - Vedas, with inputs from Patanjali Yog Darshan, Ramayan, Mahabharat and Geeta, Upnishads, Manusmriti, and other granths. Swamiji also talked about his own experiences and gave practical knowledge on incorporating ashtang yog in own personal lives. He also gave insights into various misconceptions and prejudices about ashtang yog that commonly propagated.

The camps are held twice every year - April and December. For more information and registration, please write to us with your postal address.


Subscribe to RSS