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Kasmay devay (whom to surrender?)

Hiranyagarbha (Samskrit : हिरण्यगर्भः) is described as the Supreme Brahman from whom srshti sprang forth. The vedas explain that all devatas are nothing but different aspects of the supreme and every name of that devata exhibits that aspect of the lord,  who is residing as the inner soul of that devata. 

 

For example, the name Ajaha is used for Sri Brahma, but primarily Ajaha name suggest to paramatma, who is beyond birth ad death.   The different names like IndraKarma, Ishwara, Shiva, Kapila, Kamdeva, Tirthaka, Dhananjaya, Parjanya, Purandaraha, Prajapati, Bhima, Manu, Yadnya, Rudra, Varuna, Vasu, Vachaspati, Vayu, Vishwakarma, Vrishabha, Shambhu, etc. exhibit different aspects of the supreme Ishwara.   Just like Lord Krishna exhibited Vishwarupa in the presence of Arjuna with unlimited faces, unlimited Shoulders, if he does the same with us, how will we and through which face are we suppose to recognize Him?  How are we suppose to address him?  This is the question of one of the Vedasukta, which is the subject of this chapter.

 

It is certainly true that every devas are different aspect of Ishwara, but which one is the source, such illogical and meaningless question is raised.   Whether such questions are right or meaningless is not important, but unless one finds out the truth, it does not satisfy one.  It has the potential to cause conflict between one sect to other sect.  But from another perspective, this question has another meaning, that is, which name of the Ishwara has the capacity to hold all other names of Ishwara?

Even though parmatma is one but his glories are unlimited. In previous pages we have explained that devatas are different limbs of Brahaman.  Just like There are unlimited leaves on the tree, flowers ,fruits ,roots, twigs and barks,  similarly, in this Brahma-Vriksha the devatas, and  moving and nonmoving things, remain as undifferentiated parts. If one pickups a leaf, a flower or a fruit and questions, "is this a tree?"  certainly one can explain it as a tree, because it is a part of tree, but there are more things beyond simply leaves and fruits on the tree.  On the other hand, if one goes on saying like the Upanishadic words as i.e saying  na-iti na-iti, not this is not this, and by plucking every leaf, fruits and concluding that there is nothing like tree, it is all illusion.  This sounds like the logic of Buddhstic thoughts of nihilism  These are the question raised in the buddhsitic compilation milinda, which will lead to zerosim or shunyavada.  But this is not the logic of vedas.      The leaves and fruits are integral part of a tree, or in other words fruits and leaves represent some aspect of tree-ness.  If one gathers every aspects of tree, still the tree goes beyond all of them to have its identity.  It also represents the past of the tree, which caused this tree to be what it is today, and similarly it also stand as a limb for future appearance in a different form and what to speak about the understanding of  the tree of bramha( entire cosmos).  It goes beyond the understanding of the mind.  '''(Vriksha eve stabdha divi tishtatyekah tenedam purnam purushena sarvam''') This is explained in Taittriya upanishada by describing that the ParamBrhama vastu(ultimate substance)  is situated in Parama pada( highest place), only because of this mahapurusha( great person) everything is complete.

Even though parmatma is one but his glories are unlimited. In previous pages we have explained that devatas are different limbs of Brahaman.  Just like There are unlimited leaves on the tree, flowers ,fruits ,roots, twigs and barks,  similarly, in this Brahma-Vriksha the devatas, and  moving and nonmoving things, remain as undifferentiated parts. If one pickups a leaf, a flower or a fruit and questions, "is this a tree?"  certainly one can explain it as a tree, because it is a part of tree, but there are more things beyond simply leaves and fruits on the tree.  On the other hand, if one goes on saying like the Upanishadic words as i.e saying  na-iti na-iti, not this is not this, and by plucking every leaf, fruits and concluding that there is nothing like tree, it is all illusion.  This sounds like the logic of Buddhstic thoughts of nihilism  These are the question raised in the buddhsitic compilation milinda, which will lead to zerosim or shunyavada.  But this is not the logic of vedas.      The leaves and fruits are integral part of a tree, or in other words fruits and leaves represent some aspect of tree-ness.  If one gathers every aspects of tree, still the tree goes beyond all of them to have its identity.  It also represents the past of the tree, which caused this tree to be what it is today, and similarly it also stand as a limb for future appearance in a different form and what to speak about the understanding of  the tree of bramha( entire cosmos).  It goes beyond the understanding of the mind.  '''(Vriksha eve stabdha divi tishtatyekah tenedam purnam purushena sarvam''') This is explained in Taittriya upanishada by describing that the ParamBrhama vastu(ultimate substance)  is situated in Parama pada( highest place), only because of this mahapurusha( great person) everything is complete.

So now the question will be raised, "what is the name of this parampurusha? (great personality).   But one may argue,  "what is the point of having or understanding the name?"  It is the name which gives experience to the mind or Intelligence.  Therefore, it becomes easier to recognize.  Similarly parmatma being beyond all the senses and to conclude that he is inconceivable and cannot be experienced, such understanding gives rise to hopelessness.  At the same to say Brahma cannot be recognized It becomes part of the nastik or atheistic philosophical concept.  If we have to experience parmatma then he should be recognizable. Just like baby who is able to recognize her mother, even though the child may not be able to explain verbally but it will experience, that this is my mother. Not only that it will not, but it becomes most important for child to recognize for her own benefit.  This phenomenon goes on for ever.  whether we like or not.  When a baby is taken to zoo to see the elephant and other animals 1st time.  When the child sees the animals having no prior experience, such experience is called as "nirvikalpa,"(without any preconceived idea).  When the child sees, it sees only what is attractive to it, for eg; trunk of the elephant, big legs and big body fascinates the child.  As the child starts going to zoo regularly and sees the animals regularly and form certain opinion based upon previous experiences, such understanding is called "Savikalpa," experience.   Just like if one who is matured having the experience of going to temple cannot be taken to hotel or cinema and fool him. Such experience is called as  Savikalpa  anubhuti(previous experience).

So now the question will be raised, "what is the name of this parampurusha? (great personality).   But one may argue,  "what is the point of having or understanding the name?"  It is the name which gives experience to the mind or Intelligence.  Therefore, it becomes easier to recognize.  Similarly parmatma being beyond all the senses and to conclude that he is inconceivable and cannot be experienced, such understanding gives rise to hopelessness.  At the same to say Brahma cannot be recognized It becomes part of the nastik or atheistic philosophical concept.  If we have to experience parmatma then he should be recognizable. Just like baby who is able to recognize her mother, even though the child may not be able to explain verbally but it will experience, that this is my mother. Not only that it will not, but it becomes most important for child to recognize for her own benefit.  This phenomenon goes on for ever.  whether we like or not.  When a baby is taken to zoo to see the elephant and other animals 1st time.  When the child sees the animals having no prior experience, such experience is called as "nirvikalpa,"(without any preconceived idea).  When the child sees, it sees only what is attractive to it, for eg; trunk of the elephant, big legs and big body fascinates the child.  As the child starts going to zoo regularly and sees the animals regularly and form certain opinion based upon previous experiences, such understanding is called "Savikalpa," experience.   Just like if one who is matured having the experience of going to temple cannot be taken to hotel or cinema and fool him. Such experience is called as  Savikalpa  anubhuti(previous experience).

While the above example can be applied to the practical world, but how can it can be applied to something related to Brahman?  Brhaman is certainly beyond all the senses, having limitless attributes.  Sri  '''V'''eda Vyas in his introduction to Brahma sutras,  in the 1st and 2nd Sutras explains, "'''janmadasya atah,"('''that which causes the creation, maintenance and dissolution, that substance is brahman''').  '''This attribute does not apply to any thing or any one other than Brahman,  having no fault of occupying others space or not occupying more than required.  These qualities can only be directed to Brahman.  One who can realize this brahman is "brahma jnani(knower of brahman).  This is the path of veda.

While the above example can be applied to the practical world, but how can it can be applied to something related to Brahman?  Brhaman is certainly beyond all the senses, having limitless attributes.   

 

Sri  '''V'''eda Vyas in his introduction to Brahma sutras,  in the 1st and 2nd Sutras explains, "'''janmadasya atah,"('''that which causes the creation, maintenance and dissolution, that substance is brahman''').  '''This attribute does not apply to any thing or any one other than Brahman,  having no fault of occupying others space or not occupying more than required.  These qualities can only be directed to Brahman.  One who can realize this brahman is "brahma jnani(knower of brahman).  This is the path of veda.

= Brahmajnani =

= Brahmajnani =

The processes mentioned to experience, Brahman' are meditation, Chanting, recitation of Vishnu sahastranam, which has been corroborated by great acharyas like Sri Shankaracharya. The recitation of the sahastranama(thousand names) reveals that Bhagawan has unlimited names and each name unveils a concept of God, that allows one a continuous perception of God.  For eg;- Vishwa means one has entered into this cosmos.  Vishnu means one who is all pervading, in this way every name gives deeper and deeper understanding of Brhaman. In the Mahabharata, Shri Bhishma mentions that this glorification of God is not the imagination of some, but has been offered by great rishis (rishbhir pari gitani) in the form of song.  Bhisma, declares, that he is giving it to Yudhisthira for for his benefit and for his existence.

The processes mentioned to experience, Brahman' are meditation, Chanting, recitation of Vishnu sahastranam, which has been corroborated by great acharyas like Sri Shankaracharya. The recitation of the sahastranama(thousand names) reveals that Bhagawan has unlimited names and each name unveils a concept of God, that allows one a continuous perception of God.  For eg;- Vishwa means one has entered into this cosmos.  Vishnu means one who is all pervading, in this way every name gives deeper and deeper understanding of Brhaman. In the Mahabharata, Shri Bhishma mentions that this glorification of God is not the imagination of some, but has been offered by great rishis (rishbhir pari gitani) in the form of song.  Bhisma, declares, that he is giving it to Yudhisthira for for his benefit and for his existence.

In the Bhagvata, there is beautiful story and it is very appropriate to mention the story, which is narrated in the 10^th Canto 89 chapter.

In the Bhagvata, there is beautiful story and it is very appropriate to mention the story, which is narrated in the 10^th Canto 89 chapter.