Short un-organized write up on veda

Short un-organized write up on veda

from: Suchindranath Aiyer on youtube xCQCSN38KYY

A few tips. a) The Rig Veda and the Shukla Yajur Veda (invention of archery and advanced military science) arose North of the Hindu Khush before the “Indus” was sighted. The Krishna Yajur Veda pertains to the Ramayana Period. The decadent Sama Veda follows and gives birth to music after the subjugation of agricultural vassals. The Athrava Veda integrates the Dravidian technologies of agriculture, architecture, temple worship and so on through the Agama (that which came from outside) Shastras. Aryan Brahmanism was non proseltysing and secretive. The canonical “text” could never exist as it was forbidden to be written down but only pass on from the mouth of the Guru or the Father to the Memory of the shishya Hence Shroutha (Heard) Smartha (remembered). The essence of Brahmanism is contained in the un published (and un publishable)  Brahma Upadesha and the rituals surrounding it including the Prathamo Upanishad and those following it such as the thrice a day Sandhyavandhana and Samitha Dhana or Aupasana. The Brahma Upadesha was and is still conducted for all Aryas (irrespective of caste that ossified only under Ashokan persecution. Before this, the varna of an Arya was determined by the Guru at the Gurukula based on the Arya’s aptitude and proficiencies)  who then wear the sacred thread. (Arya Bramanas, Arya Kshatriyas, Arya Vaishyas and Arya Shudras) The closest thing to a “Canon” is the Prathamo Upanishad (fconveyed to each initiate during the Brahma Upadesha) from which the notions of “Karma” and “Dharma” were born when it was conveyed to the Saptha Rishis (the ancestors of the Aryas i.e. Brahamanas) by Prajapathi (incarnation of Brahma). The Prathamo Upanishad simply says that Manushya was created to build (karma) a heaven on earth on the three principles of Sathya (truth), Shiva (virtue) and Sundara (beauty) within the ambit of the divine law (Dharma) of Dana (generosity), Daya (compassion) and Damyatha (moderation)  and that every step one takes towards this brings untold joy while every step taken away from it brings untold misery.  Implicit is the immortality of the transmigrating soul that the consequences of Karma and Dharma follow. This is the beginning and end of Brahmanism. All other rituals, vedas, mythology (puranas) etc. are the inevitable process of distortion that takes hold of any religion.

The Druhyus (Druids or Dravids) were tall, fair. agricultural and architectural, from Mesopotamia who practiced Shaivism, Vaishnavism and Shaakthaism (Lalitha) who, escaping from the apostates who had embraced Yahweh and constant harrying by the Aryas scattered in all directions from the pre-ancient Ur civilization in the Early Shukla Yajur Veda Period (Aryan invention of archery and chariot war fare) that suceeded the Rik Vedic Period (Domestication of horse and fire) Some came East and settled along Turkey, Persia, and finally the Indo-Gangetic Plain.

The Brahma and Nature (Creation) worshiping Sanskrit speaking  multi racial Aryas followed and in the late Shukla Yajur Veda period settled in the Indo Gangetic Plain exacting tribute from the Druhyus. Ancient Tamil and the Brahmi script is descended from the Language of the Druhyus and the suffix Ur, prototypical of an urban agglomeration, redolent of Mesopotamia is seen in many an Indian town and village.

The Treaty of Bharatha commenced the Krishna Yajur Veda Period with its joyous notes of prosperity and plenty. This led to the decadence of the Sama Veda which gave birth to classical music and which concluded with the great civil war of Kurukshetra. This broke Aryan hegemony, and the Arya and the Druids intermarried thereafter with the Dravids entering the Guru Kula based Varna system.. This gave birth to the Atharva Veda period when the Aagama (that which came from outside) Shastras which incuded agriculture, archtiecture, temple worship and so on became Sanskritized and the Puranic period when Mythology was created to try and weave the avrious faiths together..

The indigenous descendants of the Afroid hunter gatherers closely connected with the Andamanese were wrongly called “Dravids” by the British. . Ashoka dismantled the temples and the veda pathashalas. Sanskrit was revived by Adi Shankara who amalgamated the Aryan, Druid and Tribal deities into the Panchayathana and reintegrated India. This is now referred to a “Sanathana Dharma”.

It was centuries later that Adi Shankara, whose ancestors had fled Ashoka’s persecution revived Sanskrit, the Vedas and the Brahma Sutras. , and wove the various religions into the Panchayatana (the five deities) comprising the Aryan Sun (idol of Brahma), and merging the Aryan Narayana with the Druid Vishnu, the Aryan Shankara and Rudra with the Druid Shiva, the Aryan Sandhya, Savithri, Gayathri and Saraswathi with the Druid Lalitha, Lashmi, and Parvathi with the tribal Mother Godess into Durga Parameshwari and included the tribal Ganapathi. Most though continued to adhere to their ancestral faiths of Vashnaivism, Shaivism, Shaakthaism, Brahmanism, Necrophagy, Human Sacrifice, Thuggee, Cannibalism and so on, all of which have continued to this day.

The word Hindu was coined for those who lived in the Indus Valley by the Persians during their “Vedai” period which preceded their “Avesthan-Zoroastrian” period when the Persians worshiped both Aryan and Druid deities. This continued as a term of convenience to describe all those who were cemented by Brahmin (Aryan) Law which sprang from the Prathamo Upanishad by the Moslems and then the British. This Upanishad contains the nucleus of Karma and Dharma (the sole double Helix of earlier Hinduism)

In the Brahmanical i.e. Non Puranic, Vedic  tradition, Brahma is not part of a trinity. From Brahma comes his light Mitra who together with his fluid Varuna and matter Aryama form the cosmos. Mitra forms and sustains 12,000 types of Suns. From the Sun comes his light Savitur (father) comprising the three Gunas of Virinchi (creative etc), Narayana (sustaining etc) and Shankara (transcreative etc), who, as light, warmth etc (Sandhya), life etc (Savitri), sound etc (Gayatri) and knowledge etc (Sarasvathi) forms and sustains life here in unison with water (Aapa) and soil (Bhu) the two mothers:

The way of those on the Arya-Brahmana-Rishi-Marga:
Sadhana (the process and practice of life through many incarnations) is conducted within three parameters.
1) The Pursuit of Truth, Virtue and Beauty, 2) The cultivation of Generosity, Compassion and Moderation and 3) the avoidance of Jealousy, Lust/Greed and Cruelty.
All Sidhis (accomplishments that circumvent the laws of nature) come on the path of Sadhana and are distractions to be avoided.

The Swastika is the Yantra (symbol) of the original Aryan Constitution. It incorporates the Four Bindus representing the four offices of Aryavartha within the four arms. It pre dates the Rik Veda but evolved after the Brahmin Canon of the Prathamo Upanishad The Mantra (the condensed verbal vibrations) gives the four institutions, the objectives, the ordination and dedication in the Rik Veda: “Om Bhadram Karne bhi shrenayama Devaha, Om Bhadram Pashyemakshu bhir yajathraha, Sthiray rangay sthusthuvahum swasthino bhihi, vyyashema deva hitham yadayuhu. Swasthina Indro Vridhashrawaha. Swatshina Poosha Vishwavedaha. Swasthinastharkshyo arishtanaemihi. Swasthino Brishapathir Dathathu. Om Shanti, shanthi, shantihi”. (Circa 20,000 B.C). The Tantra is implicit in the Mantra. Well being results and we shall see and hear only that which is auspicious and enjoy life with all our sixteen senses when the leader (Indra) is well famed), the Judge (Poosha) is all knowing, the Law Enforcer (Taarkshya) strikes down evil and the Mentor (Brihaspathi) educates well so blessing us with auspiciousness. From this will come Peace, Peace, Peace. This prototypal or fractal Constitution is replicatable from the tiniest tribe to the overarching Grand Chief (or Arya Mihira) of all the tribes under Aryan Law or Varsha.P.S. The Vedas are not “epics” but an orally transmitted compendium of the Aryan experience while the Upanishads are the wisdom distilled therefrom. The Puranas are mythology and traditional History, often distorted to reconcile  and enable the inclusion of various different traditions within the Aryan fold.  The “auspiciousness” of the Swastika is the promise of the “rule of law” that is enabled by the four institutions mentioned in this Aryan Constitution having the qualities associated with them.

The notion of “Karma and Dharma” originate in the Prathamo Upanishad that was received from Brahma by the Saptha Rishis, the patrilineal ancestors of Shroutha-Smartha Brahmins . This Upanishad precedes the Rik Veda and has been passed down father to son, at the time of the Upanayana (Opening of the eyes) during the Yajnya Upaveethi investiture ceremony.

Briefly, and without dwelling on the Upanishad itself (which may not be revealed to the uninitiated, but only interpreted to them by learned Arya-Brahmanas), this Upanishad explains the purpose with which Brahma created Manushya.

Manushya was created by Brahma to build (Karma) a Heaven on Earth on the three principles of truth, virtue and beauty and within the ambit of the divine law (Dharma) of generosity, compassion and moderation.

Every step that Manushya takes towards this goal brings untold joy. Every step away brings untold misery.

Manushya are the individual spirits that are born from the will of Brahma. They don fresh bodies by discarding worn out bodies, time and time again. But the accumulation of Karma and Dharma follow the spirit. The accumulation of consequences of the deeds of Manushya attach to the comparatively immortal Manushya rather than to the temporal bodies Manushya occupies. Enjoyable and unpleasant consequences do not cancel each other out, but, rather play out until the goal is accomplished or the accumulation reaches a nullity.

The Grace of Brahma attained through any of Brahma’s “officers”, can lead to an end of the cycle of births and re births by the accumulation of consequences being passed on to another willing Manushya. Naturally, there will be many takers for enjoyable consequences but not many for the painful ones.

Such negotiations may be conducted off-stage (in the period between temporal “birth” and “death” with Brahma’s officers or during the material manifest with the help of proper Arya-Brahmana priests (including astrologers and other adepts)

Chandrashekhara Bharathi, Shankaracharya of Shringeri had this very interesting analogy to make about Karma.

You are in a boat at sea. The winds and waves are your Prarabhda Karma (the results of your bright thoughts words and deeds through all your previous lives and times and the results of all your dark words, thoughts and deeds through all your previous lives and times). The boat is your body. The sail is your senses. The rudder is your mind. You are the inner controller: the immortal.

You have no control over the winds and waves, but you can manage (Praptha Karma) the rudder and the sails to achieve your mission in life. Remember, even the winds of good fortune, badly handled, can capsize the boat. Even the waves of misfortune, properly handled can help you achieve your mission.


Ahamkara: The “I” or ego: You must find your own meaning. In Budhism, Jainism, as well as the Upanishads and the Sutras (the Vedas do not dwell on this) there are any number of interpretations that led to many different religions within Brahmanism itself. I subscribe to the Advaita School and hold my Ego (or self) to be a manifestation of Brahma. The balance in society arises from the recognition that others’ egos are similar manifestations. I read my personal actions, manifesting my superb and divine ego, that I do not negate or diminish, within the compass  of Karma and Dharma.

When I identify myself with my body, Brahma is the Creator and I, his eternal devotee. When I identify myself with my spirit I am a fragment of the Universal Brahma. When I identify myself with my Aatma, Brahma and I are one.

All attachment obstructs Moksha (liberation), The desire for Moksha is an attachment. In Brahmanism Samadhi is NOT surrender. Samadhi is transcendence. Triumph. Samadhi is static Sthtitha Prajnya is dynamic. In Sthitha Prajnya, the complete realization of the moment the stillness is found in motion and happening. One could equally say, “Know and be still?


There is not much truth in mythology (Puranas). Puranas are mythologies constructed to reconcile the various religions that were subsumed in the Aryan (Brahma worshiping) fold and heavily biased by Vaishnavism which like Shaivism and Shaktha are of Druid origin (Whose “Brahma” was Lilith or Maya) and of the temple building agricultural and polytheistic Mesopotamians from whom the Jews became apostates by adopting Yahweh, the jealous God of Abraham..

The Vedas have a chronological sequence and are a compendium of Aryan experience. The Upanishads are distilled wisdom from the Vedas. Ithihasa deals with History. Shastras deal with Laws and Rules.

Puranas are NOT History. Puranas are mythology that was created to splice various religions together under Aryan Law. Ithihasa is History. Puranas began after the great Civil War described by Vyasa in his story the Mahabharatha. The Civil War decimated the Aryans and broke their hegemony. In the period that followed, the Aryans and the Dravids inter married and the Druid deities of Lalitha, Vishnu, Shiva and so on entered the Thraithreya Upanishad and the Atharva Veda While Temple Worship, Agriculture and Architecture entered through the Aagama (that which came from outside) Shastras.

The politics is evident in the absurd politics in the Puranas. Here you have Vishnu defeating Shiva, there you have Vishnu worshiping Shiva ceaselessly to prevent the end of creation, There you have Shiva plucking off Brahma’s “Fifth Head” (ROFL) for “lying” about Shiva’s infinite size, and elsewhere you have all the three prostrating before Lalitha Parameshwari to save them from demons of their own creation. . Puranas, like fables, were used to educate children by mothers and grand mothers, before the boys underwent Upanayana (re-opening of the eyes at age 7 or 9) and went to the Guru Kula in Arya Varsha for a Vedic Education.

Puranas are mythologies constructed to reconcile the various religions that were subsumed in the Aryan (Brahma worshiping) fold and heavily biased by Vaishnavism which like Shaivism and Shaktha are of Druid origin (Whose “Brahma” was Lilith or Maya) and of the temple building agricultural and polytheistic Mesopotamians from whom the Jews became apostates by adopting Yahweh, the jealous God of Abraham.. The Vedas have a chronological sequence and are a compendium of Aryan experience. The Upanishads are distilled wisdom from the Vedas. Ithihasa deals with History. Shastras deal with Laws and Rules.

The Vedas, the Smrithis and the Ithihasa may NOT be written but only pass from mouth to ear. No “Mantra” may be written. The Puranas and anything in Shloka form may be wriiten. What is available in writing is a product of British machinations intended to destroy Brahmanism which they saw as the soul of Hinduism. Much of it (Like Ambedkar’s Manu Smrithi) are distorted in the written form or in the manner of their interpretation.

I have tried to convey important and little known “Shroutha” (Heard) and “Smartha” (Remembered) mysteries of the Arya-Brahmana religion here. For greater depth and more information, kindly contact your Kula Brihaspathi.

Brahma Upadesha is carried out by the Father and the Kula Brihaspathi before the boy undertakes Vedic studies. At the age of five, seven or nine.

It forms a crucial component of t he Brahmin religion which is tranferred to the initiate during the Upanayana (reopening of the eyes) Ceremony.

The Upanayana  lays down the minimal and essential ritual of Brahmanism comprising Sandhyavandhana (Dawn and Dusk) and Madhyanika (Mid Day) including the worship and offering of water and soil, as also fire in the Samitha Dana (the prototypical Haoma). Mitra presides over the Dawn ritual, Surya over the Noon ritual and Varuna over the dusk ritual.

The most important part of the Upanayana is the Prathamo Upanishad (from which the notions of Karma and Dharma originate) and the Protoypical Aryan Constitution symbolized by the Swasthika from which Brahmin law originates. This is followed by the telelogies and disciplines of learning.

The Brahma Upadesha itself is the conveyance of a Mantra set to the Gayatri Meter which invokes Savitur and is intended for personal spiritiual advancement.by the Father to the Son under supervision of the Kula Brihaspathi,

Before giving the Gayatri Mantra. the Guru who is most often the father, pours water in the joined palms of the boy, to symbolize purifying him before receiving the Mantra.
When the boy is asked to see the Sun, he is asked to learn from the Sun unswerving duty and discpline and also for paying to him for attainment of virtues.
By mounting a stone the boy is asked to develop firmness of resolve and steadfastness in his duties and studies, as well as develop physical strength and excellent health.
At the time of the Upanayana, certain Vratas or vows are undertaken.
1) Uphold vows.
2) Attain prominence in the world
3) Engage in creative activities.
4) Perform charity.
5) Please the Gods.
6) Please fellow-men.
7) Protect subjects or dependents
8) Procreate when married
9) Keep equipose
10) Serve elders etc.
The invocation of the three entities
PRANANVA
MEDHA
SRADDHA
God, Intelligence and Faith-in this function is the coping stone of the edifice of Brahmacharya or bacherlorhood, whose daily chore is regulated by good habits collectively going by the name AHNIKAS (Sandhya, Samidhana etc). One cannot conceive of a more thoughtful scheme of time-table calculated for the development of character in the young.

From the source, may our physical, emotional  and spiritual selves be bathed with the ray of Savitur and may we be drawn closer to the bright lord of light.

Gayatri is a “meter” (as in the Iambic Penta Meter of Shakespeare or Valmiki’s “Shloka”). It is not a “mantra”. When the invocation of a deity is set to this meter, by an empowered Brahma Rishi, prefixed with Bheeja Aksharas and suffixed with a phala shruthi, it becomes a Mantra.

The now popular “Gayathri” invokes “Savitur”* the light of Surya, which is the living idol of Brahma that comes from Brahma’s light Mitra which creates and sustains 12,000 types of Suns. Savitur (Light also represented by Fire) is the spiritual origin and amalgam of the three Gunas; Virinchi, Narayana and Shankara who govern this realm together with the two mothers Aapaha (Water that comes from Brahma’s Varuna – Fluid) and Bhuhu (Soil that comes from Brahma’s Aryamana – Matter).

This Mantra (which was “seen” by the Brahma Rishi Vishwamitra and sets Savitur to the Gayatri Meter) derives its meaning from the Sandhyavandhana and Madhyanika in which it is set as a diamond is set in gold, and has no potency when practiced outside of this, or when practiced without initiation.

Please see the foot notes:

In the original Aryan (Brahmin) conception: From Brahma comes the light Mitra, the fluid Varuna and the matter, Aryama. Mitra, then takes the shape of 12, 000 types of Suns. From the Sun comes the light Savitur that comprises the three gunas of Virinchi (creative force) , Narayana (Stability) and Shankara (Change) and becomes light, flame and warmth on Earth which, together with water (Apa) and soil (Bhuhu), the two mothers make up the stuff of creation here.

Sandhya (cusp of light and darkness), Savitri (cusp of life and death), Gayatri (cusp of sound and silence), Sarswathi (cusp of ignorrance eand knowledge) are four forces representative of Brahma that are also given invocatory importance.

Mitra* is originally an Aryan deity from the pre Rik Vedic period that saw the birth of the Aryan Constitution represented by the Swastika** and the Prathamo Upanishad*** received by the Saptha (Seven) Rishis from Brahma (that gave birth to Karma and Dharma)

*In the Brahmanical i.e. Non Puranic, Vedic tradition, Brahma is not part of a trinity. From Brahma comes his light Mitra who together with his fluid Varuna and matter Aryama form the cosmos. Mitra forms and sustains 12,000 types of Suns. From the Sun comes his light Savitur (father) comprising the three Gunas of Virinchi (creative etc), Narayana (sustaining etc) and Shankara (transcreative etc), who, as light, warmth etc (Sandhya), life etc (Savitri), sound etc (Gayatri) and knowledge etc (Sarasvathi) forms and sustains life here in unison with water (Aapa) and soil (Bhu) the two mothers:

**The Swastika is the Yantra (symbol) of the original Aryan Constitution. It incorporates the Four Bindus representing the four offices of Aryavartha within the four arms. It pre dates the Rik Veda but evolved after the Brahmin Canon of the Prathamo Upanishad The Mantra (the condensed verbal vibrations) gives the four institutions, the objectives, the ordination and dedication in the Rik Veda: “Om Bhadram Karne bhi shrenayama Devaha, Om Bhadram Pashyemakshu bhir yajathraha, Sthiray rangay sthusthuvahum swasthino bhihi, vyyashema deva hitham yadayuhu. Swasthina Indro Vridhashrawaha. Swatshina Poosha Vishwavedaha. Swasthinastharkshyo arishtanaemihi. Swasthino Brishapathir Dathathu. Om Shanti, shanthi, shantihi”. (Circa 20,000 B.C). The Tantra is implicit in the Mantra. Well being results and we shall see and hear only that which is auspicious and enjoy life with all our sixteen senses when the leader (Indra) is well famed), the Judge (Poosha) is all knowing, the Law Enforcer (Taarkshya) strikes down evil and the Mentor (Brihaspathi) educates well so blessing us with auspiciousness. From this will come Peace, Peace, Peace. This prototypal or fractal Constitution is replicatable from the tiniest tribe to the overarching Grand Chief (or Arya Mihira) of all the tribes under Aryan Law or Varsha.P.S. The Vedas are not “epics” but an orally transmitted compendium of the Aryan experience while the Upanishads are the wisdom distilled therefrom. The Puranas are mythology and traditional History, often distorted to reconcile and enable the inclusion of various different traditions within the Aryan fold. The “auspiciousness” of the Swastika is the promise of the “rule of law” that is enabled by the four institutions mentioned in this Aryan Constitution having the qualities associated with them.

***The notion of “Karma and Dharma” originate in the Prathamo Upanishad that was received from Brahma by the Saptha Rishis, the patrilineal ancestors of Shroutha-Smartha Brahmins . This Upanishad precedes the Rik Veda and has been passed down father to son, at the time of the Upanayana (Opening of the eyes) during the Yajnya Upaveethi investiture ceremony.

Briefly, and without dwelling on the Upanishad itself (which may not be revealed to the uninitiated, but only interpreted to them by learned Arya-Brahmanas), this Upanishad explains the purpose with which Brahma created Manushya.

Manushya was created by Brahma to build (Karma) a Heaven on Earth on the three principles of truth, virtue and beauty and within the ambit of the divine law (Dharma) of generosity, compassion and moderation. Every step that Manushya takes towards this goal brings untold joy. Every step away brings untold misery.

Manushya are the individual spirits that are born from the will of Brahma. They don fresh bodies by discarding worn out bodies, time and time again. But the accumulation of Karma and Dharma follow the spirit. The accumulation of consequences of the deeds of Manushya attach to the comparatively immortal Manushya rather than to the temporal bodies Manushya occupies. Enjoyable and unpleasant consequences do not cancel each other out, but, rather play out until the goal is accomplished or the accumulation reaches a nullity. The Grace of Brahma attained through any of Brahma’s “officers”, can lead to an end of the cycle of births and re births by the accumulation of consequences being passed on to another willing Manushya. Naturally, there will be many takers for enjoyable consequences but not many for the painful ones. Such negotiations may be conducted off-stage (in the period between temporal “birth” and “death” with Brahma’s officers or during the material manifest with the help of proper Arya-Brahmana priests (including astrologers and other adepts)

The Three Teleologies are “Aatma Darshana Nyaya” which is seeking within to find the truth, (a method popularized by Zen Budhism),   “Bhaga Thyaga Nyaya”, similar to western analysis but with the caveat that while what remains may be the truth, it is not the whole truth and Arundathi Darshana Nyaya, which is leaping from the familiar to the unfamiliar through a series of approximations and leaps along visible and established postulates or tautologies

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