IS SHANKAR AN ISLAMIC PROPHET? [Part-II]

The challenge is open for all knowers of Sanskrit. Read the biography of Imam Ali and Fatima from a reliable source and then retranslate the verses of Rig Veda and Yajur Veda where name of Siva, Shankar, Rudra and Vayudeva or Saraswati or Parvati occur. You will find that the Vedas were eulogising those divinities who were in the heaven at that time and beckoning the divinities to come in human form on earth. Several incidents from the life of these divinities, when they would come to live on earth, have been prophesied several thousand years before. This not only confirms the divine association of Vedas but also confirm that the divinities themselves have divine connection with Paramatma.

Unable to understand the real identity of these Divinities and their true role in this Divine Creation Plan, certain commentators have even gone to the extent of calling Divinities like Brahma, Vishnu and Siva as imaginary beings. This is very unfortunate thing to have happened. Somewhere down the line, we lost the true meaning of scriptures, so much so that we are not in position today to describe the true relationship of Divinities with each other. At times, we get swayed by the myths in circulation, which are mostly half-baked stories upon failure to understand the true content of the Vedas.

HH Wilson, the European commentator of The Vishnu Purana, has gone to the extent of calling the Divinities as imaginary beings. Says HH Wilson in the preface to the Vishnu Purana: “It is not possible to conjecture when this more simple and primitive form of adoration was succeeded by the worship of images and types, representing Brahma, Vishnu, Siva and other imaginary beings, constituting a mythological pantheon of most ample extent; or when Rama or Krishna, who appear to have been originally real and historical characters, were elevated to the dignity of divinities. Image worship is alluded to by Manu in several passages, but with an intimation that those Brahmans who subsist by ministering in temples are an inferior and degraded class.”

It seems image worship is something that man has subscribed to again and again, even after repeated interjections by God’s Messengers taking them back to the Unity of God.

Quran gives a very vivid example of this tendency of man to desist from the worship of an Absolute Supreme God and to fall back on idol worship time and again. Moses had gone on the mountain top only for a few days, but when he did not return on the day he had told his followers, they got restless and proceeded to worship a calf, at the behest of Satan. This clearly tells that idol worship has been introduced time and again by Satan, in his attempt to lead us away from the worship of the Supreme Lord.

Those who say that the five basic elements (earth, water, air, etc) are sustainers of life, give no reasonable argument as to why these five have been described as ‘great beings’ and whenever these ‘great beings’ are described, it is in the context of attaining or leading the way to salvation or guidance towards the right path. What role could water or sky play in our salvation or showing us the true path?

Neither can it be explained that Paingala Upanishad talks of five and then talks of fourteen. The fourteen are described as ‘guardians of the fourteen quarters’. Can these material things like ‘earth, fire, water, etc.’ be worthy enough to be appointed as guardians in God’s scheme of the creation of cosmos?

The presence of the number seven too has confused the writers. For instance Manusmriti talks of the seven great sages and calls them Manus, though traditionally, the Manus are known to be fourteen in number.

Likewise, verse II.I.8 of the Mandukya Upanishad of the Atharva Veda states:

“From him come forth the seven life-breaths (seven pranas), the seven flames, their fuel, the seven oblations, these seven worlds in which move the life-breaths, seven and seven which dwell in the secret place.”

Isn’t it a clear enough proof of what we are trying to put across all through? Seven has a distinct link to fourteen, when it is said that ‘seven and seven (equal to fourteen) dwell in the secret place.’ Contrarily, Shankar has explained the seven pranas (life-breaths) in these words. They are described “as the seven organs of sense in the head i.e. two eyes, two ears, two nostrils and the mouth’. These are compared to the seven different sacrificial oblations. The perceptions produced by their activities are the flames of the sacrifice. The activities of the different senses are co-ordinated by the mind which is located in the heart.”

Did you see how we have erred? Where the Upanishads were talking of the coming of the Manus (Devatas) in human form at a secret place, we inferred that it is the mention of seven organs of sense in the head. Where there was description of these Devatas in human body giving real sacrifices, even sacrifices of their lives when in human form, we inferred that the Vedas were talking of putting oil in fire with a ladle of this or that shape.

The Spirit of Truth i.e. the Paramatma created the 14 Devatas as guardians of the 14 spheres as well as guardians of our bodies and soul. The Light of the 14 kept descending in pious human bodies in various parts of the world and in various ages. Mankind kept deviating from the true path again and again and the light descended in new bodies who were called avatars. Finally, the 14 lights descended one after another at a secret place. It was then that they were called Ahlulbayt [People of the House (of God)]. These 14 Lights had only 7 seven names and that is the reason why Manus are sometimes referred to as 14 and sometimes as 7. The first five of them are all powerful Devatas, whose process of creation has been described in several Upanishads. When the five Lights descended in human bodies, they were called Panjetan [Five Bodies]. Their descent in human bodies too was similar to the process of creation of Devatas described in the Upanishads so much so that their relationship with each other too was exactly same as has been described in the Upanishads.

See the verse III.13.6 of the Chhandogya Upanishad and tell for yourself whether this could be the description of 5 basic elements, as the Hindus are told. Can the five basic elements viz. fire, air, sky, earth and water be appointed as the door-keepers of the heavenly world? It is such a great secret that all bounties are bestowed on a person who knows this secret. He attains to that heavenly world itself. Tell for yourself: does merely recognizing the material fire, air, sky, earth and water is such a big deed that ensures your stay in the heaven and birth of a hero in the family? See Chhandogya III.13.6:

“They indeed, who are these five persons of Brahman (the Absolute God), are the door-keepers of the heavenly world. He who thus knows these five persons of Brahman, as the door-keepers of the heavenly world, a hero is born in his family. He who knows thus these five persons of Brahman, as the door-keepers of the heavenly world, attains the heavenly world.”

Very similar to this, Mohammad described Hasan and Husain as the head of the youths of the heaven and Fatima as the head of the women in heaven. Mohammad and Ali have been described as the leaders of those entering into heaven. It is these five alone, according to Islamic traditions, who act as door-keepers to heaven.

Narayana-Upanishad of Krishna-Yajur Veda too has described the relationship of akash, vayu, agni, apas and prithvi and also Rudra, Brahma, Indra and the rest with Narayana or Absolute God.

“Aum. Then Narayana, the supreme Purusha desired. “I shall create offspring.” From Narayana emanates prana, manas, the several organs of sense and action, akash, vayu, agni, apas and prithvi that supports all. From Narayana emanates Brahma. From Narayana emanates Rudra. From Narayana emanates Indra, From Narayana emanates Prajapati (the divine progenitor). From Narayana emanates the twelve Adityas, rudras, vasus, and all the chhandas (Vedas). From Narayana only do (all these) proceed. Through Narayana do (they) prosper. In Narayana (they) are absorbed. The Rig-Veda teaches this.”

It has been clearly described that Akash, Vayu, Agni, Apas and Prithvi have been created by God for a purpose. They as Devatas support the entire cosmos. All Devatas, be they Brahma, Rudra (Siva), Indra, Prajapati or even other divinities have been created by Narayana [God]. Everything is created by God and will get absorbed in God. Narayana is the only one that is stainless, sinless, changeless, and unnameable, and that is pure and divine. There is no second. Whoever knows Him thus, becomes Vishnu Himself. The Yajur-Veda teaches this.

When people of the time of Krishna had started worshipping the Devatas as gods, it was this relationship that Krishna showed to them. He said in explicit terms that Devatas do have a specific role, but they are not gods. They are subservient to the Manifest Self [Paramatma or Vishnu] and there is an Absolute Invisible, All-Pervading Power which created everything.

Another important Upanishad – the Maitri Upanishad – tries to show us clearly that Brahma, Rudra, Vishnu as well as fire, air, sun, time, etc. are names of Divine Beings. Since all the names are taken together, it confirms that fire, air, sun, time too are appellations for Devatas viz. Agnideva, Vayudeva, etc. Those who still see air, fire, etc. as five basic elements, kindly see these verses from Maitri Upanishad:

IV.5. “They said, ‘Revered One, you are the teacher, you are the teacher. What has been said has been duly fixed in mind by us. Now answer a further question. Fire, air, sun, time, whatever it is, breath, food, Brahma, Rudra, Vishnu, some meditate upon one, some upon another. Tell us which one is the best for us! Then he said to them.”

Please note that all names are not taken. This is evident from mention of ‘whatever it is’ in between. It is clear that the questioner wished to ask whose worship was the best, out of all the Divinities. See the answer in IV.6:

IV.6. “These are but the chief forms of the Supreme, the immortal, the bodiless Brahman. To whichever each man is devoted here in this world he rejoices. For it has been said, ‘Verily, this whole world is Brahman.’ Verily, these, which are its chief forms one meditates upon, worships and discards. For with these one moves higher and higher in the worlds. And when all things perish (in universal resolution), he attains unity of (with) the person, yea, of the person.”

Unable to notice the words like ‘chief forms of the Supreme’, and presence of revered names like Brahma, Vishnu and Rudra, Radhakrishnan has wrongly concluded that this is reference to entire humanity. Says he: ‘At the end of this world, at the time of universal dissolution, Hiranya-garbha lapses into the Absolute Brahman. Till then individualities are retained by the souls including the world-soul.’

Contrary to his view, this Upanishad states that despite being distinct individual entities, the Devatas are all one and the same and it does not matter whom we are meditating upon, to reach the Absolute God. They have been described as the chief forms of Brahman – Supreme God – something that Muslims won’t digest easily. But this is true! They, when the Noor descended in human bodies on earth, were the living embodiments of God on earth but we couldn’t recognize this, so much so that most of the Ahlulbayt were tortured and killed.

Mundaka Upanishad III.2.3 too refers to the need of Brahman [God] being targeted through the contemplation of the Devatas who comprise all Life [Prana]. We can, in short, say that all Life is courtesy the Devatas or rather all life is inherent in the power of the Devatas. Devatas, who comprise life, are the rope through which one should endeavour to reach God. See Mundaka III.2.3 and 4:

“Taking as the bow the great weapon of the Upanishads, one should place in it the arrow sharpened by meditation. Drawing it with a mind engaged in the contemplation of that (Pranas or Life), O beloved, know that Imperishable Brahman as the target.”

II.2.4. “The syllable Aum is the bow: one’s self indeed is the arrow. Brahman is spoken as the target of that. It is to be hit without making a mistake. Thus one becomes united with it as the arrow (becomes one with the target).”

It is clear that syllable ‘Aum’ comprise the essence of the Upanishadic knowledge about the fourteen Devatas who comprise all Life. The Vital Breaths or Devatas create the bridge to immortality. Thus we are right in claiming that salvation can only be achieved through the knowledge of Devatas.

II.2.5. “He in whom the sky, the earth and the interspace are woven as also the mind along with the vital breaths, know him alone as the one self. Dismiss other utterances. This is the bridge to immortality.”

Aum is the bow, without which it is not possible to send arrow signifying self towards Brahman. These Devatas eventually are meant by Aum, as we have shown here, and they alone form the bridge to immortality. All the other ways to reach salvation or become one with Paramatma shall be dismissed altogether. This alone is the teaching of Mundaka Upanishad. See the next verse as well.

II.2.6. Where the arteries of the body are brought together like the spokes in the centre of a wheel, within it becoming manifold. Meditate on Aum as the self. May you be successful in crossing over to the farther shore of darkness.

See how the self becomes manifold into vital breaths, talked about in the previous verse, as arteries of the body brought together like the spokes in the centre of a wheel. This manifold Self is synonymous with Aum, and should be meditated as one’s own self, if we wish to cross over the shores of darkness and reach enlightenment. The state of enlightenment is achieved when the self becomes one with the Brahman or the God, who is the highest goal to achieve and whose light it is that is reflected as the light of the Devatas. The same is said in verse II.2.10 where Brahman [God] has been described as light of the lights.

The same term light of the lights has been used for God both in Old Testament and Quran:

“In the highest golden sheath is Brahman without stain, without parts; Pure is it, the light of the lights. That is what the knowers of self know.”

Verse II.2.11 further talks about the relationship of these Devatas with Brahman.

“The sun shines not there, nor the moon and stars, these lightnings shine not, where then could this fire be? Everything shines only after that shining light (or noor of God). His shining illumines all this world.”

We have already mentioned that a tradition among Muslims known as Hadees-e-Kisa says that the sun, the moon, the earth, the stars and skies, all have been created by God in love of the Ahlulbayt. The aforementioned verse from the Upanishad draws the same relationship between the Devatas [Lights] and God [Light of lights].

Svetasvatara Upanishad says that there is nothing to be known but the relationship of our individual self with the Brahman through the path of the Divine Self (or devatma sakti) that divided into 14 powerful selfs, before all living beings were created. This relationship can be understood only through meditating on Aum, which we will see signifies the Absolute God reached through these Devatas alone and nothing else.

See verse I.12 and 13 of Svetasvatara Upanishad.

I.12. “That Eternal which rests in the self should be known Truly. There is nothing beyond this to be known by knowing the enjoyer, the object of enjoyment and the mover; everything has been said. This is the Threefold Brahman.”

I.13. “As the form of fire when latent in its source is not seen and yet its seed is not destroyed, but may be seized again and again in its source by means of the drill, so it is in both cases. The self has to be seized in the body by means of the syllable Aum.”

I.14. “As oil in sesamum seeds, as butter in cream, as water in riverbeds, as fire in friction sticks, so is the Self seized in one’s own soul if one looks for Him with truthfulness and austerity.”

Even Siva has confirmed in Uttara Khanda of the Padma Purana that syllable Aum is the mysterious name of Brahma; thus signifying all the 14 Lights that emanated from Brahma, whose creation process has been talked about in various Upanishads.

In the Uttara Khanda of the Padma Purana, Siva addresses Durga and says:

“The syllable Aum, the mysterious name, or Brahma, is the leader of all prayers: let it therefore, O lovely faced be employed in the beginning of all prayers.”

If you wish to see how the One Noor or Light of Brahma divided into two and from that arose husband and wife [Noor of Siva and Parvati] who formed the Hiranyagarbha [the Golden Womb] from whom human beings were produced, see the following description from fourth Brahmana of Brhad-aranyaka Upanishad.

“He (the original Self) verily, had no delight. Therefore he who is alone has no delight. He desired a second. He became as large as woman and a man in close embrace. He caused that Self to fall into two parts. From that arose husband and wife. Therefore, as Yajnavalkya used to say, this is one half of one self, like one of the two halves of a split pea. Therefore this space is filled by a wife. He became united with her. From that human beings were produced.”

Yajnavalkya’s words are significant as he has described the division of one light into two as the two halves of a split pea, thereby indicating that the two were identical. Prophet Mohammad has described this process alone when he said ‘I was the Prophet even when Adam was between sand and water (i.e. in the process of creation). Mohammad even said that ‘my Noor (light) was created prior to all creation’ and ‘Ali and I are from the same Noor (light). As per another tradition, Mohammad also said: “Fourteen thousand years before Adam upon whom be peace was created, I and Ali were a light in the presence of God [See, since there was only one light, he (the original self) had no delight.] When God created Adam upon whom be peace, He divided it (Light) into two parts, I am one of the parts and Ali is the other part.”

Also see: ‘from that arose husband and wife’. Since Fatima was born out of Mohammad, this statement is extremely significant. Mohammad and Ali didn’t become husband and wife but from the self of Mohammad arose wife who got married to Ali. This husband and wife were Siva and Sakti. From Siva and Sakti, all the rest of the Devatas and all creations were to take birth. We have credible evidence with us to show that this Siva and Sakti was being worshipped all over the globe at one point of time, albeit in different names. Naturally, Siva and Sakti were in Devata state at that time. When they took birth as humans, later towards the start of middle ages, they were named Ali and Fatima.

You have no choice but to accept our inference as true. Because if you do not do this, all the commentators have described this relationship of Aditi with Aditya [Rudra or Siva] as incestuous and illegal and say that the remaining Devatas were created because of this incestuous and illegal relationship. It is even said that there was a myth among people of yore as how could daughter of one Noor marry the other other half of the Noor because in that way, he was uncle and thus akin to father himself. Commentators couldn’t understand the subject of discussion and hence derived such weird meaning.

I.4.5: “He (God or original self) knew, I indeed am this creation for I produced all this. Therefore he became the creation. He who knows this as such comes to be in that creation of this.”

Now we wish you to see verse 1.4.11 of Brhad-aranyaka:

I.4.11: “Verily, in the beginning this (world) was Brahman, one only. That being one, did not flourish. He created further an excellent form, the Ksatra power, even those who are kshatras (rulers) among the devas, Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrtyu, Isana. Therefore, there is nothing higher than Ksatra. Therefore at the Rajasuya sacrifice the Brahmana sits below the Ksatriya. On Ksatrahood alone does he confer this honour. But the Brahmana is nevertheless the source of Ksatra. Therefore, even if the king attains supremacy at the end of it, he resorts to the Brahmana as his source. He becomes more evil as he injures one who is superior.”

The Vedas have used the terms Rudra, Indra, Varuna, Soma, etc. for the Noor or Light of Devatas, whose Noor or Light was to descend in pious bodies on earth. Verse I.5.13 of Brhad-aranyaka even goes on to say that the Devatas so created from One Light are all alike, all endless. See:

I.5.13: “These are all alike, all endless. Verily, he who meditates on them as finite, wins a finite world. But he who meditates on them as infinite wins an infinite world.”

Interesting, Mohammad when he described the 14 said: “The first is Mohammad, the last is Mohammad, the middle is Mohammad, all are Mohammad.” This too shows that these are all alike.

Chapter Two of Brhad-aranyaka Upanishad further elaborates on this knowledge itself, which has been described here. It starts with describing the conflict between Gargya (a Brahmana) who mediated on the Self and its manifestations viz. the Devatas, and Ajatasaturu, the Ksatriya, who meditated on the Absolute. The Manifestations of the Self are referred to as “the Seven Imperishable Ones”, whose names are Rudra, Parjanya, Aditya, Fire, Indra, Earth, Heaven. We need not tell anymore who are the people meant by Rudra, Indra, Aditya, Earth or Heaven. Only Parjanya is a new addition in the list of seven, which confirms that these Devatas were known by a lot many names and appellations.

Such was the importance given to seven. Seven vows that the a couple takes in the name of Siva and Parvati, at the time of marriage, were actually the seven vows in remembrance of these names.

Reading further, the Brhad-aranyaka Upanishad confirms how the entire Life is dependent on these Divinities. See the plural viz. ‘all divinities, all beings’ which has been described as ‘the truth of truth’ Identity of these Devatas or the Vital Breadths are the truth that is to be known. Verse II.1.20 says:

“As a spider moves along the thread, as small sparks come forth from the fire, even so from this Self come forth all worlds, all divinities, all beings. Its secret meaning is the truth of truth. Vital breaths are the truth and their truth is it (that has been told here).”

Since the name of Siva (Rudra or Shankar) has been described with other Divinities, Hindus who consider Siva as god are on the wrong. However, there is no denying the fact that Rudra or Siva has been bestowed great powers by the God. He has been given the power of creation, it is he who rules the world and it is knowledge of him that leads to immortality viz. salvation. He is the creator of the worlds, he is the protector of the worlds and it is he who is the destroyer of the worlds. But he is subservient to God!

See, what Svetasvatara Upanishad, III.1-2 says:

“The one who spreads the net, who rules with his ruling powers, who rules all the world with his ruling powers, who remains one, while arise and continue to exist, they who know that become immortal.

Truly Rudra is one, there is no place for a second, who rules all these worlds, with his ruling powers. He stands opposite creatures. He, the protector, after creating all worlds, withdraws them at the end of time.”

We have seen earlier that all Life has been described courtesy the Devatas. Such powers has been bestowed on them in their Noor or Light state. The extent to which they have been empowered can be seen from the aforementioned verses. It is Rudra as Devata who has spread this net of creation and who rules overall the worlds, who is the protector, after creation, and who it will be who will withdraw the creation towards the end.

Isn’t it clear now? Be it tsunami, hurricane or a quake – it is Rudra or Siva who can save us from it. It is Rudra or Siva to whom we should turn our prayers for sustenance and protection. If we won’t do so, the day is not far when he may withdraw the creation.

Interestingly, there is a small prayer to Ali that some of his devout followers recite when in need of help. It goes like this: Nade aliyan mazharul ajaib (Try to call Ali, who is the carrier of miraculous powers of God); Tajidho aunan laka fin nawaib, kullo hamminv wa ghamminv sayanjali (you will find him coming to assistance in each of your problems and calamities); be azamateka ya Allah (in the name of the greatness of God), be nubuvvateka ya Mohammad (in the name of the prophethood of Mohammad), be vilayateka (in the name of Ali’s successorship) ya Ali, ya Ali, ya Ali adriknee (O Ali, O Ali, O Ali help me).

Consequent to showering praises on Rudra, the Upanishad talks of all the Devatas in the succeeding verse. These Devatas have been compared to a tree, established in heaven, from whom the whole universe is filled. These, described as Person, or one entity, is beyond this world, are without form and without suffering. Those who know that become immortal, but others go only to sorrow, it is said.

See III.4 of Svetasvatara Upanishad talks of Rudra again and cites his relationship with all the rest of Devatas:

“He who is the source and origin of devas (powers), the ruler of all, Rudra, the great seer, who of old gave birth to the golden germ. (Hiranya-garbha), may he endow us with clear understanding.”

We shouldn’t be surprised if the innocent people of earlier times, when they couldn’t understand the real identity of Rudra and saw verses like this which lays stress on the role of Rudra or Siva in the creation of cosmos, erroneously took to the worship of the phallus, we should not be surprised. You will be surprised to know that there was a time when phallus was being worshipped not only India, but in Mesopotamia, China and Japan, Greece and Rome, Egypt, Australia and America thus proving that God introduced the Devatas not only among the Aryans but in all parts of the world. You have no right to refute the description of the Devatas in other religions because God is indeed one and we know so much about the identity of the Devatas because He wanted mankind to know who are their true benefactors and guides.

In the aforementioned verse, Rudra is also invoked for a clear understanding so that all the obstacles in recognizing him and his true position get removed. Once we are able to do so, we will also realize the importance of other Devatas, upon cognizing whose true identity and gaining knowledge about their true position, the path to immortality will be become clear and reachable.

Verse 3 of Jabala Upanishad too confirms this. “Once students of sacred knowledge asked (Yajnavalkya): Can we gain life eternal by the repetition of formulas (mantras)? Yajnavalkya said (in reply) By (meditation on) saturudriya which are the names of eternal life, one becomes immortal. [Saturudriya again means the seven rudras.]”

And see how the prayer to Rudra is made in the following verses:

III.5: “Rudra, your body which is auspicious, unterrifying, showing no evil – with that most benign body, O dweller in the high places, look upon us.”

Looking with the body shows that the prayer is being made to come on earth in physical form. It is unfortunate that neither the Hindus nor the Muslims, including the Shias, have been able to cognize the true position of Rudra (or Ali). Sentences like ‘O dweller in the high places’ made simple and illiterate Indo-Aryans conclude that Rudra or Siva lived somewhere on the high mountains. Verses regarding creation made some of them to worship the phallus of Siva. And most Muslims kept debating the stories that reached to them about the strength and other superhuman powers of Ali, sometimes accepting them on face but denying them in heart.

III.6: “O Dweller among the highest, make auspicious the arrow which thou holdest in thy hand to throw. O Protector of the Highest, injure not man or beast.”

Rudra has been described as ‘dweller among the highest’ which confirms there are others too who are dwelling with him.

Prajapati or Visva – the head of these devas and from whom the fourteen were created - is distinctly described in Chapter VIII (verse 7) of Maitri Upanishad, which states:

“And he, verily, is the self within the heart, very subtle, kindled like fire, endowed with all forms of him all this is food. In him are woven creatures here. He is the self which is free from evil, ageless, deathless, sorrowless, free from uncertainty, free from fetters, whose conception is the real, whose desire is the real. He is the supreme Lord, he is the ruler of beings, he is the protector of beings. He is the determining bridge. This self, verily, is the Lord, the beneficent, Creator of all, the golden germ, truth, life, spirit, the ruler, the unshaken, the pervader, Narayana. He who is yonder in the sun, he is one. To these who art this, endowed with all forms hidden in the real space, adoration.”

Please note that this is not the mention of God but of the highest creation of God – the Manifest Self – whom Mohammad described as the first of Noor. If there is any confusion, we present here two separate verses from Subala Upanishad, which will clarify the distinction between the description of Absolute Formless All-Pervading God (akin to Allah) and the One Self viz. Vishnu or Paramatma (akin to Rooh or Wajhallah of Quran).

IV.I. “In the beginning this was non-existent, uestablished (in anything else), devoid of sound, devoid of touch, devoid of form, devoid of taste, devoid of smell, imperishable, not dense, not prodigious, originless, as one’s own self (he), sorrows not. That which is lifeless, mouthless, earless, speechless, mindless, splendourless, devoid of name and clan, headless, devoid of glowing redness (like fire), immeasurable, not short, not long, not gross, not minute, not small, not great, not definable, not obscure, not demonstrable, not manifest, not shrouded, not obscure, not demonstrable, not manifest, not shrouded, without an interior, without an exterior. It does not feed on anything, nor does anything feed on it. One should attain this (Brahman) by recourse to the six means of truthfulness, charity, austerity, fasting, chastity (of mind and body) and complete indifference to worldly objects. One should also attend to the following three, self-control, charity and compassion. The pranas (vital breaths) of this (knower of Brahman) do not go out, even where He is they get merged. He who knows thus, becoming Brahman remains Brahman alone.”

Now see the account from Mundaka Upanishad; it seems people of the time were confused about who was the greatest among the Devatas:

II.1 “Then Bhargava of the Vidarbha country asked him (Pippalada): Venerable Sir, how many powers support the created world? How many illumine this? And who, again, among them is the greatest?”

II.2. “To him, he said: ‘Ether (space) verily is such a power – wind, fire, water, earth, speech, mind, eye and ear too. They, having illumined it, declare, “We sustain and support this body.”

Nine of the Devatas are described as sustaining and supporting this body.

II.3. Life, the greatest of them, said to them: ‘Do not cherish this delusion; I, alone, dividing myself fivefold, sustain and support this body.’

Life has been used for all the Devatas who are fourteen in number. The division of One Light to create first five Devatas (four Devas and one Devi) is being described here.

II.5. “As fire, he (Life, prana) burns; he is the sun. He is the bountiful rain deva (Indra); He is the wind (Vayu or noor of Ali). He is the earth (noor of Fatima), matter, deva. He is being and non-being and what is immortal.”

Five Devatas or the five Panjetans described here along with the nine before make fourteen Manus or fourteen Ahlulbayt.

II.6. “As spokes in the centre of a wheel, everything is established in life; the Rg (verses), the Yajus (formulas) and the Samans (chants) as also sacrifice, valour and wisdom.”

Be it the Rig-Veda, the Yajur-Veda or the Sama-Veda – all are established in Life (these Devatas, who are the sustainers and supporters of all life in this cosmos). Shortly, we will see whether the Vedas too talk about the same subject or not?

II.7. “As the lord of creatures, thou movest in the womb; it is thou myself that art born again. O Prana, creatures – here bring offering to thee who dwellest with the vital breaths.”

Life (Vishnu or Manifest Self) is the lord of all creatures. It is Vishnu who is responsible for birth of creatures from the wombs, and without Vishnu births would not occur. All creatures bring offerings to these Devatas who dwell with our vital breaths, thereby meaning that it is they who sustain and support our lives.

II.8. “Thou art the chief bearer (of offerings) to the Devatas; thou art the first offering to the fathers; thou art the true practice of the seers, descendents of Atharvan and Angiras.”

Clearly, the Life (signifying Vishnu or Wajhallah and meaning the first five Devatas or Panjetans of the Muslims) is given the offering first, who carry it to other Devatas. Offering is given to Life even before it is given to fathers. The good acts; teachings and righteous practices of the seers are dependent on Life itself.

II.9. ”Indra art thou, O Life (prana), by thy valour; Rudra art thou as a protector. Thou movest in the atmosphere as the sun, the lord of the lights.”

It has been made clear here that Indra was the subject of discussion till here. Rudra is described as the Lord of remaining Lights (Devatas).

II.10. “When thou pourest down rain, then these creatures breathe (and) live in a state of bliss (thinking) that there will be food according to their desire.”

II.11. “Thou art ever pure, O Prana, the one seer, the eater, the real lord of all. We are the givers of what is to be eaten. O all-pervading Air, thou art our father.”

All are ever pure. You have seen earlier how Quran describes Ahlulbayt as perfectly pure.

II.13. “All this is under the control of life, which is well established in the three worlds. Protect us as a mother her sons. Grant to us prosperity and wisdom.”

Another Upanishad, Amrtanada-Upanishad also talks of the important relationship that exists between God, Self and us and enumerates that the ultimate aim is to reach God, through the recognition of the Self. The Devatas are important because they illuminate the path, but there is only a point till then they can lead. Thereafter, it is the relationship between man and God that matters. See what the Upanishad says:

“The wise, having studied the Shastras and reflected on them again and again and having come to know Brahman, should abandon them all like a firebrand. Having ascended the car of Aum with Vishnu (the Higher Self) as the charioteer, one wishing to go to the seat of Brahmaloka (the world of Brahma) intent on the worship of Rudra, should go in the chariot so long as he can go. Then, abandoning the car, he reaches the place of the Lord of the car.

People are advised to use Devatas as rope till a level when you reach the Manifest Self (Vishnu). Hindus should know that Rudra (Siva) too as Devata can take us to a level from where we should worship the Lord of the car viz. Absolute God (Ishwar or Allah).

Did you now understand why Absolute God [Ishwar or Allah] was introduced towards the end? The Divine Creation plan worked in this manner: the earlier scriptures introduced the Devatas in all parts of the world. That is why we see Devatas being described in Vedas; similar descriptions are visible in various other civilizations of that period. The role of Manifest Self or Rooh or Holy Spirit was elaborated by Krishna and other avatars of the period including Jesus. Subsequently, when the Spirit of truth comprising of all the Devatas itself descended in human bodies, one after another, greatest stress was laid on worship of One Absolute God.

“That man is never reborn (who has this knowledge).”

You have thus known the path to salvation where Devatas or Ahlulbayt are the rope to ascend the path.