WHO ARE THE DEVATAS?
In our search for truth, it is essential to know who the Devatas are, who are talked about so often all throughout the Upanishads and the Vedas. It is our duty to do so since whatever little knowledge we have received from the Upanishads, they seem to be telling some secret about Devatas, citing the role of devatma-sakti in salvation and even calling them door-keepers of heaven. If we desire to know the Divine Truth, wish to get pass the door-keepers to reach the heaven or to attain a better next life, perhaps salvation, it is extremely essential that we begin our search for the true identity of the Devatas right now, without losing a moment, and do not allow any previously built notions, attachments or aversions, ego, pride or anger to become an obstacle in our endeavour to gain the knowledge that all scriptures are so laboriously trying to give to us.
Most commentators have translated them to be gods, but it is very unlikely that gods are being talked about in the same Upanishads, which mostly talk of the Unity of the God. Some also say that they are lesser gods, but since we all believe that there is only One God, this too cannot be true. It was due to unacceptability of Devatas as gods that Rishi Dayanand Saraswati rewrote the entire commentary of Vedas, taking them to be material fire, steam engines and airplanes, without realizing that this meaning is much more unacceptable and absurd. Yaskacharya has given the literal translation of the term Deva, by saying that ‘the word deva is derived from the root of the word ‘daan’ i.e. the giver ‘deepan’ or ‘ghotan’ illuminator. Isn’t it close to the Quranic ‘Noor’ which when used in Jewish and Christian sources, is translated as ‘Light’ by the translators? Hindus of today, in general, have no idea of the real identity of these Devatas nor know their count; some say they are in lakhs while others maintain they are countless or innumerable. However, we for the first time are showing that only the count of 7 or 14 has been used for them. We will know more about them as we read on!
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Several Upanishads have talked extensively about the creation of the Self and its constituents, which is the subject of discussion in Gita as well as in Quran. Gita has mentioned recognition of the Self as pre-requisite for salvation and attaining freedom from rebirth. Puranas too have talked about this subject but rather in an intermittent manner. But the kind of deliberation that the Upanishads have given to the subject is unsurpassed in any other scripture.
Let’s begin with Brhad-aranyaka Upanishad. The second Brahmana (Chapter) talks of the creation of the world. Before you read, kindly keep in mind that we are relying on the existing translations at present. After this BOOK, keeping in mind the inferences derived from this BOOK, fresh translations will be surely attempted. See I.II.1:
There was nothing whatsoever, here in the beginning. By death indeed was this covered, or by hunger for hunger is death. He created the mind, thinking ‘let me have a self’. Then he (self) moved about, worshipping. From him thus worshipping, water was produced. ‘Verily’, he thought, ‘while I was worshipping water appeared, therefore water is called arka (fire). Water surely becomes one who thus knows the reason why water is called arka (fire).
This verse explicitly talks of the creation of the Manifest Self (Vishnu) by the Non-Manifest Absolute God (Mahesh or Brahman). Scholars usually call this Self (Paramatma) as God. But it is clear from the description that Paramatma itself is a creation of God when it says the Self ‘moved about, worshipping’. This worship by the Divine Self was further responsible for the creation of the universe, and all the creatures. But even before that, the worship of God by the Divine Self led to the appearance of water. That is the reason why water is called arka. Vishnu (Manifest Self) is depicted in mythology as reclining on a lotus floating in the water. Thus, what we find is that the first process of evolution started with there being nothing but water and Vishnu (the Manifest Self). This knowledge is so important that one who gets to know this becomes water himself. How can a self-realized person become water? Surely, this mean to say he reaches the Manifest Self and attains salvation.
Importance given to this knowledge is itself a proof that there is some vital information here that we have not understood so far. Verily, this has been used either for Vishnu, synonymous with water, or to the Devata, referred to as water, in the list of five. termed as ‘elements’. In essence, it means that one who possesses this knowledge become united with God.
All this was much prior to creation of man and at the time of the creation of this Universe. It was also prior to the creation of one Noor (Brahma) that emanated from the Manifest Self, leading to the creation of several Devatas (in plural).
We are reminded of the saying of Prophet Mohammad here, who said:
I was a Prophet even when Adam was between water and clay.
We have given another quote of Prophet Mohammad earlier which says the Noor of Mohammad and Ali was created 4000 years before the creation of Adam.
Most Muslims are of the opinion that the Noor (Light) of Mohammad was created prior to the creation of everything else. Those who have attended the debates of ‘Ilm-e-Irfan’ in the higher classes of Qom (Iran) and Najaf (Iraq), meant for the would-be clergymen, know that they discuss of the creation of Mohammad as Self, which led to the creation of 14 Ahlulbayt. Mohammad, himself said, on an occasion:
Ali and my self are divisions of the same Noor (light).
The same is being proven here! Absolute All-Pervading, Omni-present, Non-Manifest God (Brahman or Mahesh or Allah) created a Manifest Self which became the first of the worshippers. It desired there be more worshippers and God allowed It to create further; a Noor or Light was produced which divided into two, exactly similar to the one Noor or Light from which the division occurred.
If we try to understand it from available Islamic literature, these 2 Noors were of Mohammad and Ali. Then part of Noor of Mohammad (i.e. feminine Noor of Fatima) united with the Noor of Ali, to create 2 more Noors (those of Hasnain viz. Hasan and Husain). Eventually 7 or 14 selfs were created, which were all exactly similar to each other and also similar to original Noor from which this division had started.
We will see in the next verse that while this creation process was happening, an opposite power too was created, which is called Zulmat in Quran and Tamas in Gita. Subsequently, the Universe and all the beings on earth were created and then the first of man and woman were created. The followers of Big Bang Theory therefore have reasons to feel jubiliant as this Creation process is very much like a bang, emanating from a Manifest Self created by the Absolute God; Manifest Self elsewhere has been described to be as small as an atom!
As we have seen, the Manifest Self had started worshipping the Absolute, immediately after its creation. Hence, it is wrong to call the Manifest Self (Paramatma) or subsequent creations i.e. the Devatas as gods, as they all worshipped God with greatest intensity. Let us see what further surprises Brhad-aranyaka Upanishad has in store for us.
Verse 2 of Chapter I, first Brahmana describes and names a vessel.
The day, verily, arose for the horse as the vessel called mahiman appeared in front (of the horse). Its source is in the eastern sea. The night, verily, arose for the horse as the vessel called mahiman appeared behind (the horse). Its source is in the western sea. These two vessels verily arose on the two sides of the horse as the two sacrificial vessels. Becoming a stead he carried the devas, as a stallion the Gandharvas, as a runner the demons, as a horse men, the sea, indeed, is his relative, the sea is his source.
This verse talks of a horse and most interestingly relates this horse with 2 vessels called ‘mahiman’ who appeared in front and behind the horse in the sea. We know that Vishnu (the Manifest Self) is depicted as reclining on lotus with nothing but water around. Now the Upanishad is talking of 2 vessels appearing in front and behind the horse. Things are not clear as the translators of the Upanishads knew neither head nor tail of the subject in contention. But from the knowledge derived from information contained in certain other Upanishads regarding this creation process, it can be said that it is talk of earliest creation and the Devatas had a role to play at all times. Those who translated these Upanishads too knew nothing about the what subject they were talking of. The same happened in the case of Quran. Despite the Quran saying that God is the creator of Noor and Zulmat, and several traditions of Prophet Mohammad directly relating Mohammad and the rest of Ahlulbayt with Noor, the commentators of Quran continue to grope in the dark regarding the meaning of ‘Noor’. With certain vital links missing to reach the truth, how could the commentators of Vedas and Upanishads understand this topic?
Fact is that the term horse refers to this entire life of this cosmos. Says Dr. Radhakrishnan, “The Brhad-Aranyaka Upanishad starts with comparing the various parts of the sacrificial horse with the various constituents of this universe, including the rising and the setting of the sun, the moon, the rivers, the mountains, the starts, the seasons and the time.” Says he, “the horse described at length in Satapatha Brahmana (XIII, 1-5) is given a cosmic interpretation. It is used as a vehicle of religious truth.”
The horse has been given a cosmic interpretation (where the dawn is the head, the sun the eye, the wind the breath, the open mouth the fire, the year is the body of the horse, the sky is the back and so on). Our view is that this verse should be retranslated in the light of our arguments, but one thing is certain; it explicitly says that it carried the Devas, the gandharvas and the demons. While Devatas are the agents of Noor, demons are the agents of Zulmat.
In verse 1, we had seen creation of Manifest Self was talked about, whose worship of Absolute God led to the creation of water. First verse had not talked of creation of Devatas. Devatas are being talked about for the first time in this verse. If you note, 2 vessels are being talked about on 2 sides of the horse. While Devatas, who we know are the guiding forces, are being talked about, demons too are being described. Sea or water is being described as the source of both. Sea or water is reference to the power of Vishnu (the Manifest Self) which drives the horse (runs the cosmos), with Noor and Zulmat as 2 powers pulling it in two directions. Even if the 2 vessels ‘Mahiman’ is not reference to Noor and Zulmat, the presence of words ‘Devatas’ and ‘Demons’ is enough indicator that Noor and Zulmat as two opposing powers got created right in the beginning of the Creation.
Interestingly, the source of the 2 vessels is eastern and western sea. It would amount to saying that both Noor and Zulmat have source in the sea (Manifest Self) and it is possible for man to board any of the 2 vessels; one is the vessel of guidance while other is the vessel of misguidance.
Subject of the 2 vessels has been mentioned along with the mention of Devatas and Demons. Interestingly, we find Mohammad saying this about his Ahlulbayt (People of the House).
My Ahlulbayt are like the Noah’s vessel. Those who come aboard attain deliverance (salvation).
More interestingly, Quran’s largest chapter is Surah Baqarah which talks of both east and west as belonging to God, thereby signifying that Noor and Zulmat both emanated from the Manifest power of God but both are within the power and control of God. Surah Baqarah (verse 115) says:
And God’s is the East and the West, therefore whithersoever ye turn ye find the face of God; Verily God is All-Pervading, and All-Knowing.
Likewise, Chapter Az-Zukhruf (Ornaments of Gold) (verse 37 onwards) says:
And verily (the Satans) turn them away from the (right) path, and deem they that they are guided aright.
Until when cometh he unto Us, he would say: “(O’ Satan!) would that between me and thee there were the distance of two Easts!” (What) an evil companion is (Satan)
And never shall it profit you on this day, since ye did injustice, that ye be partners in the chastisement.
What! Canst thou then make the deaf hear or guide the blind and him who is manifestly astray?
Even if We take thee away then verily shall We exact retribution from them,
Or We shall show thee that which We have promised them for verily We are over them (fully) Powerful.
Therefore, hold thou fast what hath been revealed unto thee, Verily, thou art on the Right Path.
Let’s return to the subject matter of Brhad-aranyaka Upanishad, which says that a vessel called Mahiman arose at the dawn of this universe and a vessel called Mahiman towards the end of the cosmos, which led to the creation of night, thereby meaning dissolution of this cosmos. Both vessels are related to water, which is referred to as Vishnu. “Indeed, the sea is his source.” And then it is said that this horse carried the Devatas and Demons.
It is apparent from this description that several Devatas (in plural) are being talked about who were there even at the time of cosmic creation. From water (Vishnu), emanated the Devatas who were responsible for the sustenance of this cosmos.
Mohammad’s quote, given earlier, says just as those who came aboard Noah’s ship escaped death and lived; those who come aboard the vessel of Ahlulbayt (the carriers of Noor) will escape the cycle of rebirth and attain salvation (a permanent stay in the highest heavens).
Another of Mohammad’s oft quoted tradition says one who hold on to Ahlulbayt attain nijaat (literally meaning freedom). Muslims know nothing from where this freedom will be attained. Truly speaking, Prophet Mohammad is saying in clear words that holding on to the Ahlulbayt guarantees freedom from rebirth and a permanent stay in heaven. This is exactly what the Upanishads are saying regarding role of Devatas or devatma-sakti in giving freedom from rebirth.
Remember, Gita says that one who cognizes the Self obtains salvation. Devatma-sakti which emanated from Manifest Self is being described as manifold. And a little earlier in verse 1 of Brhad-aranyaka, we saw how stress was laid on the importance of this knowledge of the creation (of 7 or 14 divisions from one Light created by the Self). It was said that one who attains this knowledge becomes water, i.e. he attains unity with Vishnu (and consequently the Absolute God).
The succeeding verse gives another reason, which refutes the view of those people who claim that the Self is Absolute God. Verse II.4 talks of a second self in I.II.4.
He desired, let a second self (body or form) be born of me. When he was born he opened his mouth he cried, bhan. That indeed, became speech.
The creation of Noor and Zulmat was described earlier. Now, the succeeding process of creation of several Noors from the One Noor of Brahma is being described.
You have seen earlier how Mohammad said that his Noor was created prior to all creation and also said that Ali and Mohammad were divisions of the same Noor (Light). The same Noor of Mohammad is here desiring that a second self is born. That second self is that of Ali, created from the One Noor, not in the human form, but in the form of Noor or Spirit or a power of some sort.
As you have seen Brhad-aranyaka states:
When he (second self) was born he opened his mouth he cried, bhan. That indeed, became speech.
This shows that all speech is related to the second self. Surely, when this Devata was to take birth in human body, he must be the greatest exponent of oratory. That indeed is the truth. It is said Ali spoke the verses of the Quran when he as an infant was given in the lap of Mohammad, his elder cousin. There are narrations which describe Ali talking to snake and other animals. As per a narration, he even talked to Jinns. The book Nahjul Balagha is the greatest proof of Ali’s oratory skill, proving that he was the greatest exponent of speech. There are sermons with great peculiarities, for instance a sermon where a particular alphabet hasn’t come at all. Truly, if the great source of all speech comes to this earth in human form, there must be traces of it in his personality.
If we look at it from the perspective of Ahlulbayt, we know that Noor of Mohammad and Ali were divisions of the One Noor and then a part of the Noor of Mohammad – described as Noor of Fatima – united with the Noor of Ali to create 2 more Noors. We are proving here that Brhad-aranyaka Upanishad is describing the same process. We are sure you must be having doubts as it is not easy to digest such claims. It can be inferred from the description of Ahlulbayt that if the creation of Noor of Mohammad and Ali has been described, the description must be succeeded by the mention of the female counterpart – the Noor of a female power i.e. Fatima. Let us see if the succeeding verse talks about the female counterpart or not?
See I.II.5 of Brhad-aranyaka:
With that speech, with that self he brought forth all this whatsoever exists here, (the hymns of) the Rig-Veda, (the formulas of) the Yajur Veda and (the chants of) the Sama Veda, the metres, the sacrifices, men and cattle. This second self is also called Aditi.
You are invited to note that all speech, and even the hymns of the 4 Vedas are courtesy these Devatas. This is the verdict of Brhad-aranyaka Upanishad. This proves our view that the Absolute God left it in the hands of the Devatas or the Noor of Ahlulbayt to endeavour to bring the mankind to the worship of One Absolute God. Unfortunately, neither the Indo-Aryans nor the Muslims understood the real position of these Devatas or Ahlulbayt in God’s scheme. This is irrespective of the fact that some Muslim traditions (in the book Bihar-al Anwar) even quote from one of Ahlulbayt that several Islamic rulings were actually framed by them; the Ahlulbayt are even quoted as saying that it is they who decided what all to include in the daily prayers. This quote of the Ahlulbayt got in the book despite the entire Muslim community believing that it is God who through Quran ordered us to pray for Him. None can say we are coining these roles for Ahlulbayt because even though none of the Muslims believe this role of the Ahlulbayt, the role is present in the books since hundreds of years, told tous by none else but these Ahlulbayt. Doesn’t it reveal that the Muslims too need to know more about the true position of Ahlulbayt and why they have been given so much importance in Quran and traditions? Reading of the Upanishads and Vedas is surely going to throw light on this.
Another interesting point to be noted is that one of the self is named Aditi. Aditi, according to Hindu scriptures, is known as the mother of the Devatas. Fatima, we know, is the mother of 11 of the 14 Ahlulbayt, while among the remaining 2, one is her father and the other her husband. Upanishads describe Aditi as the second half of the Aditya. Aditi, for sure, is the one and only Devi among the Devatas. It is unfortunate that while the name of Aditi abounds in the scriptures, including the Vedas and Puranas, scholars have not related the two together. It is unfortunate that Hindus see this Aditi, described as one of the first Noors, as different from Aditi, the character described elsewhere in various scriptures.
Various startling facts to substantiate our view appeared before us when we saw Dowson’s description of the term Aditi. We give here some of the relevant ones. See how Dowson is very much substantiating our view that it is the birth of the Devatas and one Devi which is being talked about in Brhad-aranyaka Upanishad. This is in spite of the fact that Dowson appear to be utterly confused because of the innumerable names and appellations that have been used for the Devatas and also for the Devi.
Please read below how Dowson has described the term Aditi.
“’Free, unbounded.’ Infinity; the boundless heaven as compared with the finite earth; or, according to Max Muller, “the visible infinite, visible by the naked eye; the endless expanse beyond the earth, beyond the clouds, beyond the sky.” In the Rig Veda she is frequently implored “for blessings on children and cattle, for protection and for forgiveness.” Aditi is called Deva-matri, ‘mother of the gods (read Devas),’ and is represented as being the mother of Daksha and the daughter of Daksha. On this statement Yaska remarks in the Nirukta: “How can this be possible? They may have had the same origin; or, according to the nature of the gods (Devas), they may have been born from each other, have derived their substance from one another.” Eight sons were born from the body of Aditi; she approached the gods (Devas) with seven but cast away the eighth, Marttanda (the sun).” These 7 were the Adityas. In the Yajur Veda, Aditi is addressed as “Supporter of the sky, sustainer of the earth, sovereign of this world, wife of Vishnu;” but in the Mahabharata and Ramayana, as well as in the Puranas, Vishnu is called the son of Aditi. In the Vishnu Purana, she is said to be daughter of Daksha and wife of Kasyapa, by whom she was mother of Vishnu, in his dwarf incarnation (wherefore he is sometimes called Aditya), and also of Indra, and she is called “the mother of the gods” and “the mother of the world.” Indra acknowledged her as mother, and Vishnu, after receiving the adoration of Aditi, addressed her in these words: “Mother, goddess, do thou show favour unto me and grant me thy blessing.” According to the Matsya Purana a pair of ear-rings was produced at the churning of the ocean, which Indra gave to Aditi, and several of the Puranas tell a story of these ear-rings being stolen and carried off to the city of Prag-jyotisha by the Aura king Naraka, from whence they were brought back and restored to her by Krishna. Devaki, the mother of Krishna is represented as being a new birth or manifestation of Aditi.”
The Matsya Purana has clearly stated Aditi to be one of the names of Devi, along with Parvati, Saraswati, Durga, Lakshmi, Sati, Devi, and others. In fact, Matsya Purana goes on to give more than 100 names for this Devi. Inability to understand the identity of this Devi led to the evolution of several myths around her various names, though the source of all those myths continue to remain in the Vedas or rather people’s wrong interpretation of Vedas, as we will show later. It is clearly stated by Dowson that in the Rig Veda, she “is frequently implored for blessings on children and cattle, for protection and for forgiveness.”
Dowson says that Aditi is called Dakshayani, because of being daughter of Daksha. If you see the list of appellations of Aditi, you will find that one of them is Indrayani, thereby suggesting that Daksha and Indra are one and the same person. And Indra is the chief of the Devatas. She is also described as the Deva-matri or the mother of the gods (read Devatas), suggesting thereby that she was one of the first-born, among the Devatas. It is said that her sons were the Adityas, who are described to be 12 in number. This proves that the 12 Adityas have some relation with the Devatas. There are 12 Imams as per description of a sect of Muslims. One of these Imams is the husband of Fatima (Ali) and there are 11 more sons in the progeny of Fatima who are Imams. She is the supporter of the sky, sustainer of the earth and sovereign of this world, as per Yajur Veda. She is described as the wife of Vishnu and also the mother of Vishnu. Also, she is described as the mother of Daksha and also the daughter of Daksha. We have already stated the reason for this ambiguity. Out of the 14 Ahlulbayt, 4 each were called Mohammad and Ali. We know for sure that Fatima was the daughter of Mohammad and also the mother of 3 other Ahlulbayt by the name of Mohammad. Likewise, she was the wife of Ali and also the mother of 3 other Ahlulbayt by the name of Ali. This explains why the Devi has been described as the daughter as well as mother of Daksha and wife as well as mother of Vishnu. Doesn’t it prove that Daksha is another name for Mohammad, Vishnu is one of the names used for Ali though Vishnu – the Manifest Self – is different and a higher entity?
Even Dowson agrees that the gods (Devas) were born from each other and derived their substance from one another. Regarding the myth as regard to the 8 sons, of which one was cast away, it appears that Dowson or others have collected the information available at various places in the scriptures wherever the term Aditi was mentioned and collected it at a place. Therefore, there are certain anomalies. For instance, the 7 names of 14 Devatas include one name of Devi (Fatima). And there is one child who was killed while he was in Fatima’s womb; that has been described in words that she ‘cast away the eighth, Marttanda’ (called Mohsin, as per Muslim traditions).
She is clearly the first of the female Noor ever created, the Devi who is responsible for the birth of all creation on earth. In that way, she is the mother of the world. Also, owing to the fact that Fatima was the mother of 11 Imams, she has been called mother of the Devatas.
We confess that the process described here is not clear, perhaps due to wrong translation done by Dr. Radhakrishnan who didn’t know the subject of discussion. Later in this Upanishad and in Paingala Upanishad, the same process of the evolution of the Devatas is described more elaborately. However, it is clear from this translation alone that the initial selfs were created from Manifest Self created by God. These included the Noors of Mohammad, Ali and Fatima. That the remaining selfs were created because of union of Ali and Fatima is described in I.II.6. Fatima’s sons were Hasan and Husain, and Mohsin was killed in the womb. Note that as soon as the writer is approaching the subject of Husain, words like greater sacrifice are being used. Husain is known as the martyr of humanity, who sacrificed the lives of his friends and family and his own self for the cause of God.
I.II.6
He desired: ‘let me sacrifice again with a greater sacrifice.’ He rested himself, he practiced austerity. While he was thus rested and heated, fame and vigour went forth. The vital breaths, verily, are fame and vigour. So when the vital breaths departed, his body began to swell, but the mind was on the body.
Radhakrishnan says that ‘heat’ is symbolic of a hen warming the egg. No doubt, progeny is being talked about here. The self wanted to give a greater sacrifice, therefore, he practiced austerity and rested, and heated (gave birth) to vital breaths – fame and vigour (Hasan and Husain whose sacrifice was the greater sacrifice; we will know later that the people of the time knew of this sacrifice and wished they could be of any assistance to the Devata).
I.II.7
He desired, let this (body) of mine be fit for sacrifice and let me have a self through this. Thereupon, it became a horse, because it swelled, it has become fit for sacrifice. Therefore the horse-sacrifice came to be known as aswa-medha. He who knows this, verily, knows the asva-medha. Letting it remain free, he reflected: and at the end of a year (after a time-gap) he offered it to himself. He gave up the animals to the divinities. Therefore (men, priests) offer to Prajapati the sanctified (horse) dedicated to all the Devas (all the divisions of Self or all the illuminators of knowledge). Verily, that (self) which gives of heat is the horse-sacrifice. His body is the year. This fire is the arka and that these worlds are his bodies. So there are two, the sacrificial fire and the horse sacrifice. Yet again they are one divinity, even death. He overcomes repeated death, death cannot get hold of him, death becomes his body, and he becomes one with these divinities.
In II.7, the knowledge of these men is referred to as ‘sanctified’, or ‘proksitam’. Aswa-medha sacrifice, it is evident, was initiated in remembrance of this greater sacrifice of this Devata (Husain). It is clearly stated that upon reflecting, he gave up the animals (thereby meaning ‘in human form’) to the divinities. Earlier it is said the sacrifice was offered to himself as one of the Divinities and also said that it was on behalf of all Devatas for the Prajapati.
Not knowing the true significance of these verses, commentators like Dr. Radhakrishnan have used divinities and animals together. Fact is that people with animal selfs killed Husain; it was a sacrifice that he gave for upholding of Divine teachings. We know Hasan was killed by poison while Husain was killed by sword. The verse above talk of two types of sacrifices, pertaining to the death of Hasan and Husain due to dissimilar circumstances and it is stated that in spite of that, “they are one divinity, even (in) death.” They give ‘alabhata’ (offer or ‘sacrifice) themselves for Him [Allah or God]’.
It is clearly stated that all the divinities are one and the same. And we find Mohammad too saying that the 14 are one and the same. He said:
The first is Mohammad, the last is Mohammad, the middle is Mohammad and all are Mohammad.
Once again, II.7 indicates that some divine secret is being talked about and their role in salvation is clearly mentioned:
He (who knows this) overcomes repeated death, death cannot get hold of him, death becomes his body, and he becomes one with these divinities.
If you recall, this Upanishad had talked of deliverance and vehicle/s of religious truth in the beginning. Till here, first 5 of the Devatas and their origin is being discussed. You have already seen before how these 5 are together termed as Prana or Life. Also, 9 more Devatas were created from the progeny of fifth, in succession, to make it 14. We find 9 Imams in the progeny of Husain. These 9 with first 5 make it 14. The last of the Devata (Ahlulbayt) is to appear in future and upon his appearance and the subsequent martyrdom, all humanity will perish once again. This too has been described at countless places in Puranas and Upanishads.
If no secret is being talked about here, then why it is being repeatedly said, “He who knows this stands firm wherever he goes.” So much of weightage is given to “this knowledge”, in verse after verse.
It is queer why commentators have failed to notice this. Without subscribing to our inferences, all the talk of Upanishads remains just plain rhetoric? No words of God are spoken without any significance and importance. Will merely knowing the fact that the world was created in such and such manner be enough for a man to stand firm? Discounting this will discount all the so-called spiritualism that the Upanishads are talking about. Truth is that the names of the Devatas were in circulation during the period (we will prove later that people were waiting for them and expecting them to arrive). What their names will be when they would come to earth were kept secret, but their attributes and events of life were well known, so that when they would come, people recognize them and grasp their teachings. It is these Devatas who are being referred to as ‘pious men’, ‘Purusha’ and so on. Unfortunately, none of the commentators of Upanishads or Vedas have tried to explain who these people are, whose description can be found everywhere, be it in Upanishads, Vedas or the Gita.
It is stated in this Upanishad that speech, life-breath, eye, ear, mind and vital breath, all need to understand and acknowledge the reason for creation of this universe. It is also mentioned that the demonic forces will try to replace this knowledge (which is sanctity in itself, as per Brhad-aranyaka Upanishad) with evil. They will succeed through removing their names from speech, life-breath, eye, ear and mind. But when they will try to remove their presence from the vital-breath (spirit or rooh), they will themselves get vanquished.
There is a question which arises. If this knowledge was so important, as Gita, Upanishads and Vedas are making it out to be, and which has been confirmed by Quran and traditions of Mohammad, and has also been described in scriptures given to other Prophets (Avatars), why is it that such a mystery has been created and truths are not put in plain language, in black and white, for all to know and understand.
Firstly, we have found a passage in one Upanishad, that you will read later, which says their names are not being taken so as to protect them. Even if we discount the earlier scriptures and just concentrate on Quran and the conditions which developed after the demise of Prophet Mohammad, we find that Muslims didn’t let live Prophet’s daughter – Fatima – his cousin and son-in-law – Ali – in peace despite Prophet Mohammad leaving no stone unturned to identity the Ahlulbayt and reveal their proximity to God, even telling that one of them was the leader of men of heaven while the other was the leader of the women of heaven. Hasan and Husain were referred to as leaders of youth of heaven. Muslims were bribed by Muawiya to desert Hasan; it was Muawiya who became instrumental in poisoning Hasan to death. Husain and his family were butchered to death by those who were calling themselves Muslims and adherents/believers of Prophet Mohammad’s teachings. But they discarded all that Mohammad and Quran had said about the loftiness of Husain.
Not just the Ahlulbayt, history is witness that all Messengers who came citing their relationship with God were not spared.
There is another reason for not revealing their true identity beyond a point. If we look at Quran, it too refers to the Ahlulbayt at many places without explicitly revealing their identity. Quran refers to those who give charity while in ruku (kneeling) but doesn’t name Ali who gave the charity while he was praying in a mosque. Quran says Ahlulbayt have been made perfectly pure but doesn’t name who are the Ahlulbayt, which resulted in Muslims deriving their own explanations regarding who the Ahlulbayt were. However, the truth is that it is possible for man of intellect and reason to identify who those perfectly pure ones are. If we look at the lives of Ahlulbayt, they kept leaving several hints but never described their true position, perhaps because man was not evolved enough to realize it.
To know the answer, we will have to go to the discussion between Satan and God at the time of creation of Adam, as given in Quran. When Satan refused to prostrate, Allah said: Have you become one of the Aaleen, thereby confirming that there were certain divinities or higher beings who were present and even Satan (Iblis) was aware of their presence. Commentators have given arguments that Aaleen refer to the Noor of the Ahlulbayt.
When God created Adam, angels had asked Him whether He would create someone who would commit bloodshed. Allah’s response was that He knew what they (the angels) knew not. This response shows God’s great confidence in man’s ability. If the carriers of Noor are to show the path clearly, where would the test remain for man? Their role is to guide us and lead us to the true path, whereas there is another power which is continuously working to digress us from that path. Noor is not supposed to defeat Zulmat. It is man who has to defeat the Zulmat. Man’s purpose of creation is to first identify the shortest and true path that would lead him to salvation and then tread on it. Once we identify and reach the true path, we will attain salvation. It is from this path that Zulmat ceaselessly tries to digress us while the Aaleen (Ahlulbayt) ceaselessly try to guide us from within and without.
Had God given all the names, what would have been the test? There would remain no test! Mere identifying the divinities is not passing the test. We have to identify the torchbearers to the path, identify the purpose of our creation, and know how and through what means we should tread that path to salvation. The Devatas (Ahlulbayt) have to be identified with such clarity that no doubt remain, the maze created by Zulmat breaks and the true path is visible stark and clear. They are the rope to salvation. If we do not identify the rope, how would we use it to attain salvation? Once we have broken the maze created by Zulmat, only two paths will remain viz. the path of truth and the path of falsehood. If we look at the world around us, the maze created by the satanic forces is becoming thicker and stronger by each day. Man is doing exactly what angels had feared he would do: commit bloodshed on earth. Our only hope is the confidence the God had shown: not on Ahlulbayt but on man and his ability to reach the desired goal. Sooner or later, confidence of God on man will come true. When truth and untruth will stand glaring at each other, the last remnant of the Spirit of Truth (the last of the Devatas or Ahlulbayt) will arrive. He will be referred to as the Kalki Avatar, as Mahdi and as the awaited Messiah, for whom the entire world is presently waiting for.
Moreover, we will find, as we read, that the Devatas are not just the guides but also the examiners of our doings. Quran has referred to them as ‘judges’ and to God as ‘Judge of the judges’. Surah al-Kahf, verse 7 says:
Surely we have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.
Coming to this level, let us now proceed with the Brahmana III of Brhad-aranyaka Upanishad. Third Brahmana again talks of the knowledge being discussed earlier. This knowledge is so important that even the gods (Devatas) used this knowledge to gain victory over demons. Demons who did not chant the Udgitha and tried to replace it with evil, perished in the end. Says Anandagiri: “The fact that this knowledge is the Udgitha can be understood by word ‘proksitam’ meaning sanctified, mantra-samskrtam.” Unfortunately, this knowledge has remained lost to us till now.
This Brahmana starts with the description of demons and the Devatas. It clearly states how the fight between men of demonic character and Devatas has continued in all times. Evil men have tried to corrupt this knowledge again and again and the Devatas have tried to fight them; in this attempt, they have not refrained from giving sacrifices, even if it meant giving their lives.
It is unfortunate that whenever such descriptions are given the commentators have taken this to mean some prehistoric occasion when Devatas and demons fought a prolonged battle. Once this meaning was understood, several myths grew around this, thus substantiating the aforementioned view. Truth is that at all times, it is the evil ones among us, who have fought with the Devatas and killed them. This fight between good and bad is still going on in this world. The Devatas are ceaselessly trying to lead us to God while Satan wants to corrupt that knowledge so that we do not come close to the straight path that leads to God.
See how the fight between Devatas and demons is described in this Brahmana.
I.III.1
There were two classes of the descendants of Prajapati, the devas and the demons.” “The gods (read devas) said, come, let us overcome the demons at the sacrifice through the Udgitha.
I.III.2
They said to speech, chant (the Udgitha) for us; ‘so be it’, said speech and chanted for them. Whatever enjoyment there is in speech, it secured for the devas by chanting: that it spoke well was for itself. The demons knew, verily, by this chanter, they (devas) will overcome us. They rushed upon it and pierced it with evil. That evil which consists in speaking what is improper, that is that evil.
It is evident from aforementioned verse that some speech was given to the men; the devil among them realized immediately that they would be defeated because of this speech. Therefore, they corrupted the speech with evil, so that nobody could recognize the true nature of the teachings. We will prove later that the Udgitha too stands for the true path shown by these Devatas, to lead us towards God. Therefore, it is clear that the demons pierced the speech, so much so that none takes the name of the Devatas now.
Likewise, they did the same to life-breath (Rooh/Prana), as is described in I.III.3.
I.III.3
Then they said to the life-breath, chant (the Udgitha) for us. ‘So be it’, said the life-breath and chanted for them. Whatever enjoyment there is in the life-breath, it secured for the devas by chanting; that it smelt well was for itself. The demons knew, ‘verily, by this chanter, they will overcome us.’ They rushed upon it and pierced it with evil. That evil which consists in smelling what is improper, that is that evil.
After this, in I.III.4-6, it is described that demons did the same to eye, ear and mind. Every time the Udgitha was chanted, they pierced the knowledge with evil thereby effacing the true teachings of Devatas from the eye, ear and mind.
I.III.7
Then they said to the vital breath in the mouth: ‘Chant (the Udgitha) for us.’ ‘So be it,’ said this breath and chanted for them. They (the demons) knew, ‘verily, by this chanter, they will overcome us.’ They rushed upon him and desired to pierce him with evil. But as a clod of earth would be scattered by striking against a rock, even so they were scattered in all directions and perished. Therefore the devas became and the demons were crushed. He who knows this becomes his true self and the enemy who hates him is crushed.
The men of demonic character, who had corrupted the true knowledge and obliterated the path and the names of its torchbearers from speech, life breath, eye, ear and mind, failed when they tried to remove their names from the vital breath. Consequently, the demons themselves were vanquished.
This shows the lofty position of Devatas in our life. They are connected to our vital breadths. We know now that the cosmos was created after the creation of the Devatas. But what we do not know is the fact that the cosmos was created out of the Noor or light of the Devatas and they continue to be an important constituent of the entire cosmos, including us. A little later we will mention those Upanishads that explicitly tell how the Devatas – described in Upanishads as the guardians of the 14 spheres and the rulers of our organs of senses and action – are part of our beings so much so that when the last of the Devata on earth is killed, the entire creation will perish.
There is no doubt that evil forces attempting to corrupt or obliterate the names of the Devatas is being talked about here. That the subject returns to the talk of creation of the Devatas in the succeeding Chapter further substantiates this claim. It is clearly stated that though the demons would gain victory initially, it will be the Devatas whose knowledge and teachings would gain superiority towards the end. That time is going to come soon!
I.III.9
That divinity, verily, is dur by name, because death is far (dura) from it. From him who knows this, death is far off.
I.III.10
That divinity, verily, after having struck off the evil of these divinities, even death, made this go to where the end of the quarters is. There he set down their evils. Therefore one should not go to people (of that region), one should not go to the end (of the quarters), lest he meet there with evil, with death.
I.III.11
That divinity, verily, having struck off the evil, the death, of those divinities, next carried them beyond death.
It is clear from the aforementioned verses that life beyond death is related to the knowledge of the Devatas described above. Once the evil is struck off, and the knowledge of Udgitha is known, people would attain salvation. After all, Gita has clearly stated that salvation or freedom from rebirth is directly related to the recognition of the Manifest Self of God. The 14 Devatas were created from that Manifest Self, and we know that Mohammad is the chief of them all.
Later in III.16, Brhad-aranyaka Upanishad says:
Thus, verily, that divinity carries beyond death him who knows thus.
And see III.17:
Then it chanted food for itself. For whatever food is eaten is eaten by him alone. In it is established.
Consequently, the last of the Devatas too would die. This is evident from the translation ‘Then it chanted food for itself’. All food, all riches of the world, are due to the presence of the Devatas on this earth. As it is said, ‘in it is established (all food).’
The reference to food above signifies an important point. Whoever recognizes that all the riches of this world are because of the Devatas’ presence on earth, and acknowledges it, attain salvation.
In Islam, one who dies while on the right path is called ‘shaheed’. The word shaheed has become synonymous with martyrdom. You will be interested to know that ‘shaheed’ is derived from ‘shahadat’, which means ‘to give testimony or bear witness to.’ This makes it clear that all so called ‘Jehad’ is useless until the Muslim testifies the importance of the Ahlulbayt and dies giving testimony to the fact that the Ahlulbayt control all things around us and are the torchbearers to the path of One Lord of the Universe. Anybody who recognizes his or her worth and treads on the path shown by the Ahlulbayt until death is a shaheed, even if he dies a natural death.
Quran confirms that those who die shaheed are alive and get their sustenance (food) from divine means.
The same is being talked about in verse I.III.18.
I.III.18
These divinities said, ‘Verily, just this much is whatever food there is and that you have obtained for yourself by chanting. Now let us have a share in this food.’ He said, ‘then sit around, facing me’. ‘So be it’. They sat around him on all sides. Therefore, whatever food one eats by this breath, they are satisfied by it. So do his relations come to him who knows this, he becomes the supporter of his people, their chief, their foremost leader, an eater of food and their lord. Whoever among his people desires to be the equal of him who has this knowledge, he is not able to support his own dependants. But whoever follows him and whoever, following him, desires to support his dependents, he, indeed, will be able to support his dependents.
Life after death is being talked about here. Again, it is clear that God is not mentioned here. It is evident that there are several divinities, who sit around the man who has been carried beyond death. All those who were carried beyond death and who knew the divinity truly sit with the chief divinity (IndraDeva or Mohammad) and have food alongside him. Other divinities too will be there. And whatever food will be given, those who will eat it will be satisfied by it.
The man who dies in recognition of the true worth of Devatas, who knows this truth, his dependants too attain salvation. Such is the importance of this knowledge.
You will see as you read that people of the time waited for these Devatas to come so that they could sacrifice themselves to them and, when about to die, told their sons to fight alongside these men, if they ever come in their lifetime.
I.III.19
He is Ayasya Angirasa for he is the essence of the limbs. Verily, life-breath is the essence of the limbs, yes, life-breath is the essence of the limbs. Therefore, from whatever limb life-breath departs, that, indeed, dries up; for, it is, verily, the essence of the limbs.
Note the stress on the life-breaths being the essence of the limbs. Otherwise a general sentence, there was no need to stress on it but for the inherent meaning. Remember, the Devatas emerged victorious when demons tried to remove their trace from the life breath. That life-breath is known as Ayasya Angirasa. It has been said in the previous verse that he is the chief of the Devatas and their foremost leader. Also it is said that “whoever follows him and whoever, following him, desires to support his dependents, he, indeed, will be able to support his dependents.” That this person is also the Brhaspati, the Brahmanas-pati, the Sama Veda (I.22) and also the Udgitha will come in the next verse. All these are names of Noor-e-Ali, we will see!
See the next verse:
I.III.23
And this is also the Udgitha. The vital breath, verily, for by vital breath is this whole upheld. Song, verily, is speech. This is Udgitha, for it is ut and githa.
Verse 28 talks of it further:
Now whatever other verses (there are) in the hymns of praise, in them one should secure food by chanting. And therefore in them he should choose a boon whatever desire he may desire. That udgatr priest who knows this, whatever desire he desires, either for himself or for the sacrificer, that he obtains by chanting. This, indeed is (called) world-conquering. He who knows this chant, for him there is no fear of his being without a world.
The Upanishad explicitly shows the path through which man can conquer the world. It is sad that we forgot the path. Most unfortunately, we have even forsaken endeavours to know this path.
The fourth Brahmana further explains the creation of Self and its division into two equal parts, which later resulted in creation of more similar selfs. This further proves our point that initially there was a Noor or God’s power, out of it two powers, the Noor of Mohammad and the Noor of Ali were created. Mohammad’s daughter, the carrier of that Noor, married Ali and this led to the creation of all the succeeding 11 Imams. Thus, the 14 were created.
This is so clearly mentioned in Dr. Radhakrishna’s translation of I.IV.3:
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.
The wordings here are very important. The One Self was alone, as he had no delight. Naturally, one who is alone has no delight. He desired a second self, who was created by the division of first Self into two equal parts, described by Yajnavalkya as one of the two halves of a split pea. It is evident that the two were identical, and they are truly one, but in two different forms. They resemble like a woman and man in close embrace. Remember, the words of Mohammad who said that ‘Ali and my self are divisions of the same Noor.’ None of the commentators have explained the identity of these selfs, who became the cause of the creation of the entire cosmos including the human beings.
Wordings are still important! The Self which broke into two parts did not become husband and wife, but ‘from that arose husband and wife’. Mohammad and Ali didn’t marry each other but the self of Fatima, which arose from the self of Mohammad, and the self of Ali became husband and wife.
It is then said that these two, the husband and wife, were the cause of birth of the human beings. The remaining Devatas being produced is meant here and the human beings were created consequent to it.
I.4.5
He (God) knew, I indeed am this creation for I produced all this (subsequent selfs like Mohammad, Ali, and succeeding Imams). Therefore He became the creation. He who knows this as such comes to be in that creation of this.
True that Devatas have a role in further creation and they are leaders of various spheres of universe who bestow various riches like food, rain and wealth. But God is their creator. All the powers that the Devatas possess is courtesy the God. Just as it is Malakulmaut (Yamdoot or the Angel of death) who comes to take the soul, but we know it is God who gives death as Malakulmaut is subservient to God, the Devatas owe their position to being subservient to God (though they are higher to angels and infact lord over them). It is important to consider them as subordinates to God. Those who bestow high positions on the Devatas (Ahlulbayt) but God is not firmly established in their minds are on the wrong. We have quoted from Ali, Jafar al-Sadiq and Prophet Mohammad earlier who all stressed that they should be considered as servants to God and keeping this in mind, even if we exaggerate their positions, their position in this cosmos is so high that we would still not be able to understand it.
The following verse reveals that the people of those times knew the identity of these Devatas. In fact, there was an argument in progress about which of these personalities were to be addressed at the time of ritual sacrifices. They had assigned their prayers and sacrifices to one or the other of the Devatas when the truth was that their role was to reveal the path to God and hence all sacrifices should have been given to God. Even at the time of writing the Upanishad, people had digressed from the Vedic teachings in their beliefs and had got utterly confused.
See I.4.6:
When they (the people) say ‘sacrifice to him’, ‘sacrifice to the other one’, all this is His creation and indeed He Himself is all the gods (devas). And now whatever is moist, that he produced from semen, and that is Soma. This whole is just food and the eater of food. Soma is food and fire is the eater of food. This is the highest creation of Brahma, namely that he created the gods (devas) who are superior to him. He, although mortal himself, created the immortals. Therefore, it is the highest creation. Verily, he who knows this becomes in this highest creation.
Is it possible to explain this verse without our explanation? If God is being talked about here, then this verse clearly says that God, though mortal, created the immortals? We have said earlier that Brahma (the original Self) was the name of a process. When One Self divided to create 7 or 14 selfs, exactly identical with the One Self, the Brahma remained no more. These Devatas are described as immortals.
Puranas have mentioned the names of these Devatas in various previous Manvantaras (human creations), and you will be glad to know that they have been described as torchbearers, even in the succeeding Manvantaras. All humanity had to chant the Udgitha and make a promise right at the beginning of the creation. Quran also states that a promise was extracted from all the spirits at the time of creation.
The Upanishad says people of the time were wrong to give sacrifices to one or the other of the Devatas. Ultimately, sacrifices are to be given in the way of God, who is the creator of all these Devatas.
The last line also shows that it is prerequisite for a man seeking to go higher in his life to know them and also adhere to their way of life. Those who begin to know them in the manner they ought to be known, become one of the highest creations. Then they are worthy of being called humans. This indeed is the absolute man of Gita. The more a human being becomes close to these divine persons, the more powerful he becomes. This explains how the people of the post-Vedic period showed certain superhuman activities. Without this knowledge, the man is equivalent to the rest of creations, including animals and trees, and may even be worse than them.
Next verse describes these Devatas further:
I.4.7
At that time this was undifferentiated. It became differentiated by name and form (so that it is said) he has such a name, such a shape. Therefore, even today this is differentiated by name and shape (so that it is said) he has such a name, such a shape. He (the Self) entered in here even to the tips of the nails, as a razor is (hidden) in the razor-case, or as fire in the fire-source. Him they see not for (as seen) he is incomplete, when breathing he is called the vital force, when speaking voice, when seeing the eye, when hearing the ear, when thinking the mind. These (Divine Personalities) are merely the names of His (God’s) acts. He who meditates on one or another of them (Divine Personalities) he does not know for he is incomplete, with one or another of these. The One Manifested Self is to be meditated upon for in it all these become one. This Self is the first-trace of all this, for by it one knows all this, just as one can find again by footprints (whatever lost). He who knows this finds fame and praise.
In describing the above verse, Dr. Radhakrishnan says: “Intellectual knowledge which does not involve the functioning of the whole self is incomplete knowledge; akrtsnah meaning incomplete.”
While reading this verse, we must at all times remember that these Divine Personalities came to earth to show us the way that leads to God. Their purpose was to illuminate the right path, give knowledge and lead us to worship of the Absolute. There is clear mention of this in I.4.7 but unfortunately people of that period deified the Devatas and started giving sacrifices to them individually. A case in point is the Sakti cult of Tantric worship, who worship the Devi alone and have discounted the rest of the Devatas. People forgot that the ultimate aim is to remember the Absolute God or His Manifest Self who created all the Devatas. In fact, by the time of Mahabharata, degradation had encroached religion to such an extent that people had started worshipping the Devatas individually. They had added their ancestors and certain demonic characters to the list and worshipped each one of them. God was forgotten. To an extent, these Divine Personalities too were forgotten, as people forgot the true purpose why they were introduced. Even the priests had forgotten the true identity of the Devatas. This is evident from the various accounts which state sages like Yajnavalkya going to courts and various religious congregations and telling the priests assembled there of the true purpose of their sacrifices. All rituals were performed for worldly or personal gains and even priests demanded wealth in return for performing these rituals. This lifestyle was embedded to such an extent that people refused to accept the teachings brought forth by Krishna. Therefore, Krishna had to give the verdict that such people, howsoever pious they may appear in the form of Dronacharya or Bhishma, deserve to be killed, if they came to oppose him.
Therefore, the above verse says: “these (Divine Personalities) are merely the names of His (God’s) acts. He who meditates on one or another of them (Divine Personalities) he does not know for he is incomplete, with one or another of these. The Self is to be meditated upon for in it all these become one. This Self is the first-trace of all this, for by it one knows all this, just as one can find again by footprints (whatever lost). He who knows this finds fame and praise.” You must note that in spite of saying that it is wrong to worship the Devatas, this Upanishad maintains their true position and says that through them the Self “entered in here even to the tips of the nails, as a razor is (hidden) in the razor-case, or as fire in the fire-source.”
When God said in Quran that He was closer to us than the artery in our neck, we might not have understood it. The Upanishads describe truly why He had said so. It is through the Noor of the Devatas, they being the vital-breadths, that the Manifest Self (Paramatma) is connected to the self within our bodies.
I.4.8
That Self is dearer than a son, is dearer than wealth, is dearer than everything else and is innermost. If one were to say to a person who speaks of anything else than the Self as dear, he will lose what he holds dear, he would very likely do so. One should meditate on the Self alone as dear. He who meditates on the Self alone as dear [and not on their physical forms], what he holds dear, verily, will not perish.
Isn’t it clear that the 7or 14 together comprise the Divine Self? Buddha talked of the coming of another Buddha to Ananda, his chief disciple. He is also said to have seen Ailya (another name for Ali) in his dream, prior to the Enlightenment. Jesus meant the Manifest Self with all its constituents when he foretold of a time when the Spirit of Truth would come. One or two do not form the spirit; it is all the 7 or 14 together who do so. Together, they form the Noor created by Paramatma - the Manifest Self of the Non-Manifest Absolute God. Last remnant of this Self is still present on this earth in the form of Mohammad al-Mahdi, the 12th Imam or the 14th Devata/Ahlulbayt. As long as this part of Divine Self is here, the world will survive.
I.4.9
They say, since men think that, by the knowledge of Brahman, they become all, what, pray, was it that Brahman knew by which he became all?
People think if they understand the relationship of Devatas with Manifest Self and of Manifest Self with Brahman (God), they become all i.e. they attain salvation or union with the Paramatma, from where there is no coming back. But the Upanishad asks a question, what knowledge it is by which Brahman (God) became all, i.e. by what he is attached to all.
Next verse will describe this further. Brahman was there in the beginning, but when it pervaded each and everything through self, up to the nail, it became all.
I.4.10
Brahman, indeed was this in the beginning. It knew itself only as ‘I am Brahman’. Therefore (after chanting) it became all. Whoever among the devas became awakened to this, he indeed became that. It is the same in the case of seers, same in the case of men. Seeing this, indeed, the seer Vama-deva knew, “I was Manu and the Sun too.’ This is so even now. Whoever knows thus, ‘I am Brahman’, becomes this all. Even the devas (divine persons) cannot prevent him becoming thus, for he becomes their self. So whoever worships another divinity thinking that he is one and another, he knows not. He is like an animal to the devas. As many animals serve a man so does each man serve the devas (divine persons). Even if one animal is taken away, it causes displeasure, what should one say of many (animals)? Therefore it is not pleasing to those that men should know this.
Isn’t this proof of our explanation? People of the time had started worshipping the Devatas and looked at them in high regard. Brahman or God is related to the selfs of the Devatas through the Manifest Self. Devatas are not an end of the process of creation. From the self of Devatas, the entire cosmos was created. The 7 or 14 Devatas therefore have a role to play in our creation as well. Yet, owing to the creation of Devatas from that One Self of Brahman (God), it is that Brahman who is to be worshipped. One who knows that God pervades everything, including us, becomes one with the God. Those who do not consider so are like animals in a man’s possession. ‘Even if one animal is taken away’ means that even if one man digresses, it causes displeasure to Devatas who have taken upon them to lead the world to God. What if the entire humanity digresses?
The last line of verse I.4.10 is important. There are some demonic characters who do not want people to know the true knowledge about Brahman and his relationship with the Devatas. Zulmat or Its representatives (who are the men of demonic characters) would try their best that man does not return to the true path of worship of God and to the path shown by His true representatives – the Devatas – and would do everything possible to efface these teachings.
This is perhaps the justification of Krishna telling Arjuna to kill the opponents. We have proved in our commentary of Gita that Pandavas were not fighting for claim over a territory. But it was a war over ideology, and Kauravas, though having apparently pious people of the like of Dronacharya and Bhishma with them, led a ritualistic and deviated religion of their forefathers and didn’t listen to Krishna’s teachings when he tried to show them the right path.
......................................................................................
The Upanishad states that just as evolution occurred, there will be a time when involution will occur, which will be the reverse of the order of evolution. And then only the Brahman [God or Allah] and His Manifest Self will remain, as it was at the beginning of all creation. Final goal is to attain unity with the God during this period. The numberless previous karmas accumulated during the beginningless cycle of births and deaths attain their dissolution only when the functioning directed towards the cognition of the self are roused, are not cognized but only inferred from memory. This is the highest enlightenment. A stream of nectar will shower on us from all directions. This highest enlightenment is called ‘dharma megha’ or ‘the cloud of virtue’. When this state occurs, virtuous and vicious will be destroyed to the roots, and all impediments leading to direct perception of Brahman will be removed and the man will become liberated in life itself. At this point, the Brahman will reverse the entire creation. Our view is that the cloud of virtue is yet to come in the form of Kalki Avatar or Mahdi. But the day is not far when that would happen!
See Chapter III.1.
Then Paingala asked Yajnavalkya, please relate to me a detailed account of the great texts.
III.2
Yajnavalkya replied to him: One should engage in meditation of the kind. ‘That thou art,’ ‘Thou art the seat of Brahman.’ ‘I am Brahman.’ There in the imperceptible personal Lord with the qualities of omniscience and others, endowed with the power of maya, of the character of being, consciousness and bliss, the source of the world is the word ‘that’. That alone, being influenced by the inner sense, supported by the conception of self is the word ‘thou; Giving up the power of maya and ignorance which envelop, the supreme and the individual soul, what is meant by the terms ‘that’ and ‘thou’ becomes Brahman which is non distinct from the self. The investigation into the import of the texts ‘that thou art’, I am Brahman is hearing. Exclusive attention to the meaning of what is heard is reflection. The fixing of thought with one-pointed attention solely on the object attained through hearing and reflection is meditation. The thought absorbed only in the object meditated upon, giving up the distinction of the meditator and the act of meditation resembling a lamp in the windless spot attains the highest enlightenment. In that state, when the functionings directed towards the cognition of the self are roused, are not cognized but only inferred from memory. Through this the numberless previous karmas accumulated during the beginningless cycle of births and deaths attain their dissolution. Thence, through the power of practice, a stream of nectar showers always from a thousand directions. Therefore the adepts in yoga call this highest enlightenment ‘the cloud of virtue’. When the nets of dispositions (good and bad) are dissolved without any residue, when the accumulated deeds, virtuous and vicious, are completely destroyed, to the very roots, the past and the future alike, owing to the removal of all impediments bring about the direct and immediate perception (of Brahman) as of the amalaka fruit, on the palm of the hand. Then becomes one liberated while in life.
This explains why Islam doesn’t talk about cycle of births and deaths. The 14 selfs, who together comprise the Divine Self, were all being identified in person as Divine Proofs. Therefore, adherence to the path shown by them meant that the God is being recognized in the manner in which He is to be worshipped. They were the torchbearers of the path of worship and salvation and they themselves had come in human body to lead mankind towards the path. There was no chance that those who followed them in entirety would not attain salvation. Moreover, they were coming as human Avatars at a time when the world had already entered the last phase of the Dark Age (Kaliyug). Therefore, we will see later, rebirth was removed from their followers.
III.3
Ishwara developed the desire to disquintuplicate the quintuplicated elements. After causing the macrocosms, the worlds comprised in them and other effects to recede into their (antecedent) causal form, after making into one the subtle body, the organs of action, the life principles, the organs of perception and the four fold inner sense, and after merging all elements in the fivefold causal elements, he causes earth to dissolve in water, water in fire, fire in air, air in ether, ether in the self-sense. The self-sense in the great, the great in the Unmanifested and the Unmanifested in the self in due order. The Virat, the Hiranyagarbha and the Supreme Lord, owing to the dissolutions of their respective adjuncts, lapse into the Supreme Self. The gross body composed of the quintuplicated great elements, organized through the accumulated karma, owing to the destruction of karma and the ripening of fruits of good karma, becoming one with the subtle body, attaining the form of the causal body, causes the causal body to merge in the unchanging inner self. The three states of Visva, Taijasa, Prajna, on account of the dissolution of their adjuncts merge in the inner self. The microcosm being burnt by the fire of knowledge becomes merged along with its causes in the Supreme Self. Therefore let the Brahmana, after becoming possessed of self-control engage in meditation incessantly on the identity of That and Thou. Thereafter, even as the sun shines with all his splendour on the dissipation of clouds, the self manifests himself. After meditating on the self seated in the middle (of the heart) like a lamp placed inside a vessel, of the size of a thumb and of the form of smokeless flame (the self manifests itself).
The entire process of how salvation is attained and how a time would come when all the beings would attain salvation, is being described in the aforementioned narration. That time would come when the Deva known as Mohammad al-Mahdi, who is also the Kalki Avatar of the Puranas, will come. We will talk about it at length in the Chapter on Mahdi. As regards to the 5 elements described above, we have already shown earlier that the 5 elements are actually the 5 Devatas who were initially created. As we progress, we will give several more examples to prove this claim.
And this knowledge is of such importance that it destroys even the gravest sins committed by man. See IV.24.
He who studies this Upanishad everyday… becomes free from the sins of killing a Brahmana, drinking liquor, stealing gold, sharing the bed with the teacher’s wife and associating with those who have committed these sins!
Those who believe that liquor and adultery are not banned in Hindu scriptures should note what is being said here. Several other Upanishads, like the Chhandogya, too include these 5 crimes as the highest that a man could commit. As we have said earlier, the 7 Noors of Devatas had been descending in human bodies in various regions and time, finally decided to come in one region in 14 bodies, to culminate the teachings. When the Devatas arrived in person, they completed the process of formulation of rules so much so that we find Islam as a complete set of do’s and don’ts, while this is not evident in any religion before. However, the 5 biggest sins still remained the biggest sins in Islam with the difference that killing a brahmin was improved further by mention of killing any human being, drinking liquor remained a grievous sin even later, stealing gold was improved further to include all kinds of stealing so much so that Ulema say that even the ablution before the daily obligatory prayers (wuzu) is not permitted if the water is sourced from stolen electricity, sharing the bed with the teacher’s wife was improved to include sharing bed with anybody’s wife and the fifth sin i.e. associating with those who have committed these sins, remained as grievous a sin. Interestingly, if Islam has ordained punishment in this world, it is only for the 4 most grievous sins, whereas all the other sins are punishable in the next life.
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The very important process of creation of the cosmos is described in Adhyaya I of the Paingala Upanishad. As regards to this Upanishad, we are using the translation given by K. Narayanaswami Aiyer, published way back in first quarter of the twentieth century. See:
Aum. Paingala, having served under Yajnavalkya for twelve years, asked him to initiate him into the supreme mysteries of Kaivalya. To which Yajnvavalkya replied thus: “O gentle one, at first, this (universe) was Sat (Be-ness) only. It (Sat) is spoken of as Brahman which is ever free (from the trammels of matter), which is changeless, which is Truth, Wisdom, and Bliss, and which is full, permanent, and one only without a second. In It, was like a mirage in the desert, silver in mother-of-pearl, a person in the pillar, or colour, etc., in the crystals, mulaprakriti, having in equal proportions the gunas, red, white, and black (Rajas, Sattva and Tamas colours), and being beyond the power of speech. That which is reflected in it is Sakshi-Chaitanya (lit., the witness-consciousness). It (mulaprakriti) undergoing again change becomes with the preponderance of Sattva (in it), Avarana Sakti named avyakta. (Avarana Sakti literally means the veiling or contracting power. This is it that produces egoism. It may be called the centripetal force.) That which is reflected in it (Avyakta) is Ishwara-Chaitanya. He (Ishwara) has Maya under his control, is omniscient, the original cause of creation, preservation, and dissolution, and the seed of this universe. He causes the universe which was latent in Him, to manifest itself through the bonds of karma of all creatures like a painted canvas unfurled. Again through the extinction of their karmas, he makes it disappear. In Him alone is latent all the universe, wrapped up like a painted cloth. Then from the supreme (Avarana) Sakti, dependent on (or appertaining to Ishwara, arose, through the preponderance of Rajas, Vikshepa Sakti called Mahat. (Vikshepa Sakti (lit.,) is the expanding power. It may be called the centrifugal force.) That which is reflected in it is Hiranyagarbha-Chaitanya. Presiding (as he does) over Mahat, He (Hirayagarbha) has a body, both Manifested and Unmanifested. (The account given here though differing from that in other books may be justified, says the author.) From Vikshepa Sakti of Hiranyagarbha arose, through the preponderance of Tamas, the gross Sakti called ahankara. That which is reflected in it is Virat-Chaitanya. He (Virat) presiding over it (ahankara) and possessing a manifested body becomes Vishnu, the chief Purusha and protector of all gross bodies. From that Atma arose akash; from akash arose vayu, from vayu agni, from agni apas, and from apas prithvi. The five tanmatras (rudimentary properties) (that are sound, touch, form, taste, and odour) alone are the gunas (of the above five). That generating cause of the universe (Ishwara) wishing to create and having assumed tamo-guna, wanted to convert the elements which were subtle tanmatras into gross ones. In order to create the universe, he divided into two parts each of those divisible elements; and having divided each moiety into four parts, made a fivefold mixture, each element having moiety of its own original elements, the many myriads of Brahmandas (Brahma’s egg or macrocosm), the fourteen worlds pertaining to each sphere, and the spherical gross bodies (microcosm) fit for the (respective) worlds. Having divided the Rajas-essence of the five elements into four parts, He out of three such parts created (the five) pranas having fivefold function. Again out of the (remaining) fourth part, He created karmendriyas (the organs of action). Having divided their Sattva-essence into four parts, He out of three such parts created the antahkarana (internal organ) having fivefold function. Out of the (remaining) fourth part of Sattva-essence, he created the jnanendriyas (organs of sense). Out of the collective totality of Sattva-essence, He created the Devatas (deities) ruling over the organs of sense and actions. Those (Devatas) He created, He located in the spheres (pertaining to them). They through His orders, began to pervade the macrocosm. Through His orders, Virat associated with ahankara created all the gross things. Through His orders, Hiranyagarbha protected the subtle things. Without Him, they that were located in their spheres were unable to move or to do anything. Then He wished to infuse chetana (life) into them. Having pierced the Brahmanda (Brahma’s egg or macrocosm) and Brahmarandhras (head-fontanelle) in all the microcosmic heads, He entered within. Though they were (at first) inert, they were then able to perform karmas like beings of intelligence. The omniscient Ishwara entered the microcosmic bodies with a particle of Maya and being deluded by that Maya, acquired the state of Jiva. Identifying the three bodies with Himself, He acquired the state of the actor and the enjoyer. Associated with the attributes of the states of jagrat, svapna, sushupti, trance, and death and being immersed in sorrow, he is (whirled about and) deluded like water-lift or potter’s wheel, as if subject to birth and death.
This is a very important description of the role of Devatas. It is clear from the aforementioned description from Paingala-Upanishad that this universe was Sat (Be-ness) only. Sat is Brahman which is free from the trammels of matter, which is changeless, which is Truth, Wisdom, and Bliss, which is full, permanent, and one only without a second. Mulaprakriti (core nature) with its gunas (modalities of nature) was part of Brahman. Chaitanya (consciousness) too was reflected in it. Mulaprakriti, with preponderance of sattva, becomes Avarana Shakti named avyakta and Ishwara-Consciousness is reflected in it. This Ishwara-Consciousness has Maya under its control, is omniscient, and the cause of creation, preservation, and dissolution. It is also the seed of this universe.
From that supreme Avarana Shakti, with preponderance of Rajas, became Vikshepa Shakti called Mahat and Hiranyagarbha-Chaitanya is reflected in it. Hiranyagarbha (golden womb) presides over Mahat and has a body, both manifest and unmanifest. Gross shakti called ahankara arose out of Vikshepa shakti of Hiranyagarbha due to preponderance of Tamas; Virat-Chaitanya is reflected in it. Virat presides over ahankara and possessing a manifested body becomes Vishnu, the chief Purusha and protector of all gross bodies. From that Atma (of Vishnu) arose akash; from akash arose vayu; from vayu agni; from agni apas and from apas prithvi. Sound, touch, form, taste and odour are the gunas of these five. [You will read Ahlulbayt talking of 5 types of Rooh in pages ahead.]
We have seen that 5 elements are nothing but the 5 Devatas created at the first stage or the Noor of the Panj-tan (first 5 of the 14 Ahlulbayt) viz. Mohammad, Ali, Fatima, Hasan and Husain. It is said that they along with the remaining Devatas are the rulers of our organs of senses and action. In order to create the universe, He intermixed these 5 and thus evolved the many myriads of Brahmandas (Brahma’s egg or macrocosm), the 14 worlds pertaining to each sphere, and the spherical gross bodies (microcosm) fit for the (respective) worlds. These gross bodies were that of the 14 Devatas (deities), who were created of the collective totality of Sattva-essence (pure essence), ruling over organs of sense and actions, who also lorded over the 14 worlds. These Ahlulbayt too, in Quran, have been described as perfectly pure.
From out of the Rajas-essence of the intermixing of these 5, he created the 5 pranas having five-fold function and karmendriyas (the organs of action). From dividing the Sattva-essence of the intermixing of these elements, he created the antahkarana (internal organ) having five-fold function and jnanendriyas (organs of sense). It is to be noted that the 14 deities rule over the organs of action (created by the Rajas-essence of the intermixing of 5 elements) and also the organs of sense (created by the Sattva-essence of the intermixing of 5 elements).
The 14 Devatas (deities) were located in each of the 14 spheres (pertaining to them). The Devatas, through His orders began to pervade the macrocosm (the expanding cosmos). Without Ishwara’s wish, the Devatas, who were located in their spheres, were unable to move or to do anything. Then He (Ishwara) infused chetana (life) into them. The chetana (life) pierced through the Brahmanda (Brahma’s egg or macrocosm) and Brahmarandhras (head-fontanelle) in all the microcosmic heads (of Devatas), and He entered within. Though they were first inert, they were then able to perform karmas like beings of intelligence.
The omniscient Ishwara entered the microcosmic bodies (of Devatas) with a particle of Maya. It has been said earlier that Maya is under Ishwara’s direct control. After entering the microcosmic bodies with a particle of Maya, and being deluded by that Maya, acquired the state of Jiva (Divine Beings). Therefore, all beings were created when the omniscient Ishwara entered the microcosmic bodies (of the 14 Devatas) with a particle of Maya. The control of these Devatas over the living beings is explicitly described. There’s a clear statement which says that Devatas rule over the organs of sense and action. Our senses and actions have to function in accordance with their wish.
This is the reason why it is stated that when Kalki Avatar (Mohammad the Mahdi) dies, who is the last remnant of the 14 on earth, all life will end. Shias give long debates that the presence of feet of one of the Ahlulbayt is essential on earth for life to exist. The reason has been described in the Upanishads.
It is said that once the Jivas were created, Ishwara acquired the state of actor or enjoyer. Clearly there is part of Ishwara in all the Jivas (beings). This is surely the self, which is affected by organs of sense and action. Consciousness being a part of the self, tries to show the way. Ishwara will enjoy only when the organs of sense and action perform as per the liking of their rulers – the Devatas (14 deities). If one knows how to utilize the organs of sense and action in accordance with the wish of their rulers, the self of the person becomes one with that of the Ishwara.
Consequently, Ishwara got associated with the attributes of the states of jagrat (awake), svapna (dream), sushupti, trance and death. He had come to enjoy but got immersed in sorrow when he was (whirled about and) deluded like water-lift or potter’s wheel, as if subject to birth and death.
The fact that Devatas (deities) are rulers of our actions and senses, and following the path shown by them alone can create union with Ishwara, is crystal clear. The identity of these Devatas got lost in any of the turbulent periods that India witnessed in the past. Through this BOOK, God wants people to know the truth again.
Further, in Adhyaya II, Yajnavalkya states the secret of Ishwara acquiring the state of Jiva (being). This description will perhaps clarify why Krishna and Rama were called Avatars.
Paingala again addressed Yajnavalkya thus:
How did Ishwara, who is the creator, preserver, and destroyer and the Lord of all the worlds, acquire the state of Jiva?” To which Yajnavalkya replied: “I shall tell in detail the nature of Jiva and Ishwara, together with a description of the origin of the gross, subtle, and karana (causal) bodies. Hear attentively with one-pointed mind.
Words like ‘hear attentively with one pointed mind’ and looking at the clouded nature of description itself makes us feel that either of the three might have happened: (i) the circumstances were not favourable due to which sages had to hide the teachings in the cloud of rhetoric or philosophy, (ii) sages feared that those bent upon mischief would remove the teachings from the face of existence; we are going to prove in a later work that lot many changes were brought about in the content of Puranas and innumerable hymns of the Vedas are missing. Even if there was no deliberate attempt, we will have to confess that there has been long duration of time period when people were least bothered about safeguarding the teachings of Vedas and Puranas, owing to which a considerable portion got lost; or, (iii) translations are incorrect as in the case of Vedas and there is a need to retranslate all our scriptures.
Now see what Yajnavalkya said:
Ishwara having taken a small portion of the quintuplicated maha-bhutas, (the great elements), made in regular order the gross bodies, both collective and segregate. The skull, the skin, the intestines, bone, flesh, and nails are of the essence of prithvi. Blood, urine, saliva, sweat and others are of the essence of apas (water). Hunger, thirst, heat, delusion, and copulation are of the essence of agni. Walking, lifting, breathing and others are of the essence of vayu. Passion, anger, etc., are of the essence of akash. The collection of these having touch and the rest is this gross body that is brought about by karma, that is the seat of egoism in youth and other states and that is the abode of many sins. Then He created the pranas out of the collective three parts of Rajas-essence of the fivefold divided elements. The modifications of prana are prana, apana, vyana, udana, and saman; naga, kurma, krkara, devadatta and dhananjaya are auxiliary pranas. (Of the first five), the heart, anus, navel, throat and the whole body are respectively the seats. Then He created the karmendriyas out of the fourth part of the Rajas-guna. Of akash and the rest the mouth, legs, hands, and the organs of secretion and excretion are the modifications. Talking, walking, lifting, excreting, and enjoying are their functions. Likewise out of the collective three parts of Sattva-essence, He created the antahkarana (internal organ). Antahkarana, manas, buddhi, chitta and ahankara are the modifications. (The fifth aspect of antahkaran is made to be itself, having the function of anusandhana or inquiry, though others call it otherwise). Sankalpa (thought), certitude, memory, egoism, and anusandhana (inquiry) are their functions. Throat, face, navel (navel is the seat of chitta), heart, and the middle of the brow are their seats. Out of the (remaining) fourth part of Sattva-essence, He created the jnanendriyas (organs of sense). Ear, skin, eyes, tongue, and nose are modifications. Sound, touch, form, taste, and odour are their functions. Dik (the quarters), Vayu, Arka (the sun), Varuna, Ashwini Devas, Indra, Upendra, Mrtyu (the God of death), Prajapati, the Moon, Vishnu, the four-faced Brahma and Sambhu (Siva) are the presiding deities of the organs. There are the five koshas (sheaths), viz., annamaya, pranamaya, manomaya, vijnanamaya, and anandamaya. Annamaya sheath is that which is created and developed out of the essence of food, and is absorbed into the earth which is of the form of food. It alone is the gross body. The pranas with the karmendriyas (organs of action) is the pranamaya sheath. Manas with the jnanendriyas (organs of sense) is the manomaya sheath. Buddhi with the jnanendriyas is the vijnanamaya sheath. These three sheath constitute the lingasarira (or the subtle body). (That which tends to) the ajnana (ignorance) of the Reality (of Atma) is the anandamaya sheath. This is the karana body. Moreover the five organs of sense, the five organs of action, the five pranas and others, the five akash and other elements, the four internal organs, avidya, passion, karma and tamas – all these constitute this town (of body).
Virat, under the orders of Ishwara having entered this microcosmic body, and having buddhi as his vehicle, reaches the state of Visva. Then he goes by the several names of Vijnanatma, Chidabhasa, Visva, Vyavaharika, the one presiding over the waking gross body and the one generated by karma. Sutratma, under the orders of Ishwara, having entered the microcosmic subtle body, and having manas as his vehicle, reaches the Taijasa state. Then he goes by the names of takjasa, pratibhasik and svanpakalpita (the one bred out of dream). Then under the orders of Ishwara, he who is coupled with avyakta, the vehicle of Maya having entered the microcosmic karana body, reaches the state of prajna. He goes then by the names of prajna, avichchinna, and paramarthika-Jiva enveloped by ajnana, which is but a small particle of avyakta; but not vyavaharika and pratibhasika (Jivas). It is only that chaitanya which is reflected in antahkarana that attains the three states. When it assumes the three states of jagrat, swapna, and sushupti, it is like a water-lift as if grieved, born and dead. There are five avasthas – jagrat, swapna, sushupti, murchchha (trance), and death. Jagrat avastha is that in which there is the perception of objects, of sound, etc., through the grace of the Devata presiding over each of them. In it, the Jiva, being in the middle of the eyebrows and pervading the body from head to foot, becomes the agent of actions, such as doing, hearing and others. He becomes also the enjoyer of the fruits thereof and such a person doing karma for the fruits thereof goes to other worlds and enjoys the same there. Like an emperor tired of worldly acts (in the waking state), he strives to find the path to retire into his abode within. The svapna avastha is that in which, when the senses are at rest, there is the manifestation of the knower and the known, along with the affinities of (things enjoyed in) the waking state. In this state Visva alone, its actions in the waking state having ceased, reaches the state of Taijasa (of tejas or effulgence), who moves in the middle of the nadis (nerves), illuminates by his luster the heterogeneity of this universe which is of the form of affinities, and himself enjoys according to his wish. The sushupti avastha is that in which the chitta is the sole organ (at play). Just as a bird, tired of roaming, flies to its nest with its stomach filled, so the Jiva being tired of the actions of the world in the waking and dreaming states, enters ajnana and enjoys bliss. Then trance is attained which resembles death, and in which one with his collection of organs quails, as it were, through fear and ajnana, like one beaten unexpectedly by a hammer, club or any other weapon. Then death avastha is that which is other than the avasthas of jagrat, svapna, sushupti, and trance, which produces fear in all Jivas from Brahma down to small insects and which dissolves the gross body. The Jiva, that is surrounded by avidya and the subtle elements, takes with it the organs of sense and action, their objects, and pranas along with the kamic karmas and goes to another world, assuming another body. Through the ripening of the fruits of previous karmas, the Jiva has no rest like an insect in a whirlpool. It is only after many births that the desire of emancipation arises in man through the ripening of good karma. Then having resorted to a good Guru and served under him for a long time, one out of many attains moksha, free from bondage. Bondage is through non-inquiry and moksha through inquiry. Therefore there should always be inquiry (into Atma). The Reality should be ascertained through adhyaropa (illusory attribution) and apavad (withdrawal or recession of that idea). Therefore there should be always inquiring into the universe, Jiva and Paramatma. Were the true nature of Jiva and the universe known, then there remains Brahman which is non-different from Pratyagatma.
Adhyaya IV of Paingala Upanishad further deals with the subject of salvation and relates it to karma, but only through the path of recognition of the Self. See:
Then Paingala addressed Yajnavalkya thus: “To the wise, what is their karma? And what is their state?” To which Yajnavalkya replied: “A lover of moksha, having humility (Chapter XIII of Bhagavad-Gita describes humility in the list of 20 virtues) and other possessions (or virtues), enables twenty-one generations to cross (to Atma). One through his being a Brahmavit alone enables 101 generations to cross. Know Atma to be the rider and the body as the chariot. Know also buddhi as the charioteer and manas as the reins. The wise say the organs are the horses, the objects are the roads (through which the horses travel) and the hearts are the moving balloons. Maharishis say that Atma, when associated with the sense organs and manas, is the enjoyer. Therefore it is the actual Narayana alone that is established in the heart. Till his prararabdha karma (that portion of past karma which is being enjoyed in this life) he exists (in his body) as in the (cast-off) slough of a serpent (without any desire for the body). An emancipated person having such a body roves about like moon gladdening all with no settled place of abode. He gives up his body whether in a sacred place, or in a chandala’s (outcaste’s) house (without any distinction whatever), and attains salvation…
After having purified the heart and contemplated on the One without disease (viz. Brahman), the cognizing of ‘I’ as the supreme and the all is the highest bliss. Like water mixed with water, milk with milk, and ghee with ghee, so Jivatma and Paramatma are without difference. When the body is rendered bright through wisdom and the buddhi becomes the partless one, then the wise man burns the bondage of Karma, through the fire of Brahmajnana (wisdom pertaining to Brahma). Then he becomes purified, of the nature of the non-dual Parmeshwara and the light like the stainless akash. Like water mixed with water, so Jiva (-Atma) becomes upadhiless (or freed from the bonds of matter). Atma is, like akash, of an invisible form. (Therefore) the inner Atma is invisible like vayu. Though he is within and without, he is the immovable Atma. Through the torch of wisdom, the internal Atma sees (or knows).
A wise man, in whatever place or manner he dies, is absorbed in that place like the all-pervading akash. It should be known that Atma is absorbed as truly as the akash in the pot (when broken). Then he attains the all-pervading wisdom-light that is without support. Though men should perform tapas standing on one leg for a period of 1000 years, it will not, in the least, be equal to one-sixteenth part of dhyanayoga. One desirous of knowing what jnana (wisdom) and jneya (the object to be known) are, will not be able to attain his desired end, even though he may study the Sastras for 1000 years. That which is alone should be known as the indestructible. That which exists (in this world) is only impermanent. (Therefore) after having given up (the study of) the many Shastras, one should worship that which is satya (truth). The many karmas, purity (of mind and heart), japa (the muttering of mantras), sacrifice and pilgrimage – all these should be observed till Tattva is known. For Mahatmas (noble souls) to be always in (the conception of) ‘I am Brahman’ conduces to their salvation. There are two causes (that lead) to bondage and emancipation. They are ‘mine’ and ‘not mine’. Through ‘mine’ creatures are bound, whereas through ‘not mine’ they are released from bondage. When the mind attains the state of Unmani (above manas, viz., when it is destroyed), then there is never the conception of duality. When the Unmani state occurs, then is the supreme Seat (attained). (After which) wherever the mind goes, there is the supreme Seat (to it, viz., the mind enjoys salvation wherever it is). That which is equal in all is Brahman alone. One may attain the power to strike the akash with his fist; he may appease his hunger by eating husks (of grain), but never shall he attain emancipation who has not the self-cognition, ‘I am Brahman’.
Whoever recites this Upanishad becomes as immaculate as Agni. He becomes as pure as Brahma. He becomes as pure as Vayu. He becomes like one who has bathed in all the holy waters. He comes like one who has studied all the Vedas. He becomes like one that has undergone all Vedic observances. He obtains the fruit of the recitation of Itihasa, Puranas and Rudramantras a lakh of times. He becomes like one that has pronounced Pranava (Aum) ten thousand times. He purifies his ancestors ten degrees removed and his descendants then degrees removed. He becomes purified of all those that sit with him for dinner. He becomes a great personage. He becomes purified from the sins of the murder of Brahman, the drinking of alcohol, theft of gold, and sexual cohabitation with Guru’s wife, and from the sins of associating with those that commit such sis.
Like the eye pervading the akash (seeing without effort everything above), a wise man sees (always) the supreme Seat of Vishnu. The Brahmanas who have always their spiritual eyes wide open praise and illuminate in diverse ways this supreme Seat of Vishnu. Aum: The Upanishad is truth.
This Upanishad says cleaarly that one may attain the power to strike the sky with his fist; he may appease his hunger by eating husks (of grain) – all impossible things – but without self-cognition, emancipation cannot be obtained. ‘I am Brahman’. This means that that all those who think by performing certain actions they will be emancipated are living in a fool’s paradise; emancipation can be obtained only through cognizing Self’s relationship with Brahman. When he will do so, he will also have to keep in mind how this Brahman created a manifest form – Vishnu - then the Brahma and then the Devatas, and consequently us. This has already been described in detail in Adhyaya I of this Upanishad. He will have to remember that it is the Devatas who are the rulers of our senses and actions. Controlling of senses and action is necessary for the self to attain (Manifest) Self-recognition. This Upanishad says at another instance:
The myriads of karmas committed in this beginningless cycle of rebirths are annihilated only through the modifications pertaining to Atma.
Therefore attaining emancipation is not possible by removing the Devatas and the path shown by them.
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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 their role too is to lead us to God and not to themselves. Thereafter, it is the relationship between man and God that matters. See:
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 [we have shown in this book that Rudra is Ali], 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.
Later, in the end it says:
That man is never reborn (who has this knowledge).
We know now the Shastras are trying to identify the role of Devatas as intermediaries between God and us. The wise, it is said, after studying and reflecting on the Shastras, and thus knowing that the Devatas are not to be worshiped but their role is to lead us to the worship of God, should abandon all this, should ascend further with Manifest Self (Vishnu) as the charioteer. This shows that the man would lead his self to get united with the Manifest Self. Rudra (Siva) too shall not be worshipped. Rudra and Brahma (Noor of Mohammad) should be used as guide but ultimate aim is to make Manifest Self the charioteer of the car. Even that car, whose charioteer is the Manifest Self (Vishnu), should be left. Once the person leaves this vehicle, he will reach the Lord of the car, who is none but the Absolute God Allah.
We hope it is clear by now that the 14 Devatas were created at the beginning and the rest of the creations were made out of them; it is their role to lead us to the worship of God, who is the Lord of the Devatas too. Though we tried to make things clearer, some of you may still be having doubts about the veracity of our statement that these Devatas are none else but the 14 Ahlulbayt, who too had 7 names.
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As we move with this BOOK, we will be giving more conclusive evidences to support our claim. At present, we invite you to see this verse from Mundaka Upanishad, which again confirms that one of the 7 is a Devi. You have already seen that 7 and 7 were created. We present the verse from Mundaka Upanishad again which confirms our claim:
The seven moving tongues of the fire are the black, the terrific, the swift as mind, the very red, the very smoky-coloured, the spark blazing, the all-shaped (or all-tasting) goddess.
The next verse confirms that there will be a time when these Devatas and Devi would shine in this world at a proper time in future. It is they who show us the path to One God.
Whosoever performs works, makes offerings when these are shining and at the proper time, these in the form of the rays of the sun lead him to that where the one lord of the Devas abide.
And see 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, in fact, together comprise all Life. Their Noor or Light pervade each and every being. There can be no concept of life without them.
Factually, not only these 5 Devatas, who are being described here but also the 14 that they later became, form a necessary and inevitable part of Life. Paingala Upanishad has described the 14 Devatas as lords of the 14 spheres created by God.
Since the three Vedas mentioned here too are established in Life, it is understandable that the Vedas should be talking extensively about them, and nothing else. We will prove later that the categorization done of the Rig Veda comprising verses, Yajur Veda comprising formulas and Sama Veda comprising chants is wrong. All talk about Life i.e. these Devatas, their creation, their role as Noor or Light, and of a future time when they would come to live in this world. The three Vedas are replete with talk of the Devata’s sacrifices, valour and wisdom, when they came to live in human bodies and were called Ahlulbayt. Besides this, they talk of nothing else.
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.
These Devatas are the Lord of all creatures. It is courtesy them that the foetus moves in the womb. Moreover, it is said that these who constitute life dwell inside us with the vital breaths. Thus, it is clear that there can be no concept of life without these Devatas.
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 gods (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 (meaning these 14 Devatas or the first 5 of them referred to as Panj-tan or ‘5 Bodies’ by 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. Does it mean that it is Life who sent the seers in various parts of the world, to guide us of the way to worship God? We leave it to you to decide. However, we are of the opinion that a fresh attempt to translate this verse should be made in the light of the information that we possess now. In fact, all our literature has to be freshly translated, as a lot many mysteries are still waiting to be resolved.
There is one more point that this verse touches, but we acknowledge our lack of knowledge in regard to that. It is said that the 5 Devatas were descendents of Atharvan and Angiras. We need to read the scriptures again to know the true identity of Atharvan and Angiras. Our guess is they must surely be some illustrious forefathers of these Devatas when they would come to live in this earth in human form. We will have to be careful though as there are chances of more than one people bearing the same name. Since the names of Atharvan and Angiras have already been told to the people, in all likelihood a lot many parents must have given these names to their children.
You must be wondering why the real names of Devatas have not been told and they are just remembered by certain attributes or nicknames, you may say. The answer lies in the preceding paragraph itself. Since the names of Atharvan and Angiras have already been told in the Upanishads, we are forewarning you of the likelihood of a lot many people by these names. Had the real names of these Devatas when they would come to live in this earth been told, a lot many people would have named their children by the same names, thereby enhancing the confusion. In case like this, where virtues and attributes are given, it was expected that it would not be difficult for searching minds to reach and cognize them, when they would descend down to take birth in human form.
There are other reasons as well. Name is given after the birth of the child. The Devatas being talked about had not taken birth in human form. It would be only later that they would take birth in a particular family and given certain specific names. Otherwise, they are Devatas right from the beginning of this creation.
Last verse of the first Chapter of Yajur Veda has given another interesting reason to this. We will be writing about it when we discuss that Chapter elaborately at a later stage.
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.
Indra (Noor of Mohammad) is the chief of the powers who support the created world. Rudra (Siva or Noor of Ali) is the protector of all. Those who have read Islamic history would know why Ali is deservingly called protector. Both Indra and Rudra are ‘the lord of the lights’; this clarifies the relationship of these Devatas with Noor or Light.
The verse clearly states that Indra and Rudra form the Prana or Life. Both are one and the same. We again remind of the saying of Mohammad:
The first is Mohammad, the last is Mohammad, the middle is Mohammad, all are Mohammad.
Now see verse II.10 of Mundaka Upanishad:
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.
It has already been described before that Indra is worshipped as the lord of rain. This is something that is already accepted by all the Hindus. Whenever, there is shortage of rainfall, or there is excessive rain, it is Indra who is worshipped. We must be thankful to Indra for all the bounties that he continue to bestow on us, in spite of the fact that we have not given him the position he deserves.
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.
That the Quran also describes the Ahlulbayt as perfectly pure is being described here. We have seen that Paingala Upanishad has described the formation of Devatas from the sattvik (pure) essence of Vishnu. It is because of their purity, which is confirmed both by Upanishads and Quran, that the Ahlulbayt are also called Masoom (the infallible ones, who cannot commit an iota of evil).
From our study of Vedas (which you will see later in this BOOK) we know that Vayu is also the name of Ali. Indra is the Lord, but the importance of the Devata called Air or Vayu or Ali, who is also referred to as Marut (or the god of wind) at various places, too is not forgotten, who is the father of all of us. Vayu is the father of two Aswins, through one of whom the remaining 9 Devatas were born in succession, thereby making the number 14. Interestingly, Hindus believe that Siva and Parvati are the father and mother of all creation. No marriage is solemnized without taking their name. They are not just the parents of remaining Devatas (Siva is called Mahadeva), but even our creation and life is courtesy them.
II.12
That form of thine which is well-established in the speech, or in the ear and in the eye, which exists continuously in the mind, make that auspicious; do not get away.
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.
Our life is just an insignificant component of their power. They enjoy complete control over us. It is they who are our protectors; it is they who have been empowerd to grant us prosperity and wisdom.
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Chapter III of Prasna Upanishad too tells us in detail how the Prana (comprising of these Devatas together) is related to our lives. It tells us the relationship of our selfs with these 14 selfs, and eventually with the Self of the One Non-Manifest Absolute God in His Manifest Form. Final goal is to worship the Absolute God, but only through the path shown by these 14 selfs. This will be evident in the verses that we quote from Chapter III here.
III.3
This prana is born of the self. As in the case of a person there is this shadow, so is this (prana) connected (with the self). It comes into this body by the activity of the mind.
Some commentators have taken to mean that this verse is talking of the prana (life) inside us. Even if that is taken to be the meaning, it would mean that our lives are courtesy the Manifest Self. But we have seen earlier that other Upanishads have described the combined power of the Devatas as Life. Just as shadow is associated with the body, these 14 who together make Prana or Life are associated with the Manifest Self. Manifest Self can only be reached through the activity of the mind that is to say through application of wisdom.
Unable to understand the real meaning of the words like ether, fire, water, air, earth, various scholars have translated them to mean material elements at some place and as gods at others. At still other places, where both these meanings do not fit into their scheme of things, they have translated these Devatas as powers. Had the translations been done correctly, we would not have groped in dark till now. Devatas are truly the Empowered Administrators of this world!
You must keep in mind that most of these Upanishads were written when the situation was far different from what it is now. Today people have gone to the extreme of forgetting the Devatas altogether. The period when these Upanishads were composed was one when people had gone to other extreme of deifying the Devatas and had begun to worship them. The Absolute God was forgotten. That is the reason why, if you notice, you will find that Upanishads are trying to correct the belief as per which Devatas alone were the gods and are introducing the importance of Manifest Self (Vishnu) which is responsible for the creation of Devatas and also bringing the subject of the Absolute God, who is the creator of the Manifest Self and the Devatas too. However, at no place are the Devatas devalued. Instead, the subject still revolves around the Devatas. Their role has been shown far greater than what those deifying them (including the Hindus of yore and the section of Shias who glorify them) but even then there is a power who is higher to them, in front of whom these Devatas themselves bow and strive to lead all creation to His worship.
Now see how they, who were translating ‘Deva’ as gods till now, have translated it to be power, despite the fact that the verse clearly states that Ether (Akash), Vayu (Air), Agni (Fire) are Devatas. ‘Akaso ha va esa devo vayur, agnir …’ has been translated as Ether verily is such a power, Wind, Fire …’. The true translation would be that ‘Ether verily is the Deva, Vayu, Agni…’
Or in IV.11, when it is said:
He who knows that Undecaying (self) in which are established the self of the nature of intelligence, the vital breaths and the (five) elements along with all the gods (powers) becomes O dear, omniscient and enter all.
The Sanskrit verse clearly states that the Undecaying self comprise the 5 viz. Sky, Air, Earth, Water and Fire, along with all the Devatas. Also it is stated that one who is aware of this becomes omniscient. The aforementioned verse further proves that the 5 elements are actually the names of the 5 Devatas, who along with the rest of the Devatas, emanated from the One Noor (Brahma) created by the Undecaying Manifest Self (Vishnu).
Is there any doubt that all Life (Prana) is composed from the self of these 14 Devatas, who all converge in the God as rivers converge in ocean?
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Chapter II of Mundaka Upanishad of the Atharva Veda too describes the relationship of the One God with these Devatas and how the first 5 Devatas, termed as Life (Prana) in Prasna Upanishad that we have already quoted before, are part and parcel of our self; without them there being no life in this world. And no world at all!
II.I.I
This is the truth. As from a blazing fire, sparks of like form issue forth by the thousands, even so, O beloved, many kinds of beings issue forth from the immutable and they return thither too.
Just as sparks from fire have the same properties as fire but are not fire, just as rivers have the same water as oceans but are not called oceans, likewise the Devatas have the same characteristics as God but are not God.
II.I.2
Divine and formless is the person. He is without and within, unborn, without breath and without mind, pure and higher than the highest immutable.
The Unmanifest Form of the Absolute God is being mentioned here, whose Manifest Form created the Devatas.
II.1.3
From him are born life, mind, all the sense-organs (also) ether (akash), air, light, water and earth, the supporter of all.
II.1.4
Fire is His head, His eyes are the sun and the moon, the regions of space are His ears, His speech the revealed Vedas; air is His life and His heart the world. Out of his feet the earth (is born); indeed He is the self of all beings.
Since the God is unborn and formless, Fire, Sun, Space, Speech, Air – the 5 Devatas serve as his head, eyes, etc. They together comprise Life or Prana, in all animate and inanimate beings. Through them, God manifests all beings and becomes the self of all beings. This shows that the self inside us has a direct relationship with these Devatas.
II.I.5
From him (proceeds) fire whose fuel is the sun; from the moon, the rain; herbs on the earth (nourished by them) the male fire pours seed in the female, thus are creatures produced from the person.
Verse II.I.8 narrates the importance of 7 pranas and talk of 7 and 7, which become 14 and who would come to dwell at a secret (unknown) place. See:
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.
We have already given these verses on earlier occasion but are only rewriting them so as to indicate the importance that these verses carry. We have also shown that Sankara has explained the 7 pranas (life-breaths) “as the seven organs of sense in the head i.e. two eyes, two ears, two nostrils and the mouth’.” The consequence of blindly believing what people like Sankara said was that in our hearts we started disbelieving that God talks only sense. Extremely unfortunate!
It is clearly indicated that the 7 pranas are the 7 flames, their fuel, the 7 oblations, and these 7 pranas are inherent part of the 7 worlds. On the whole there are 7 and 7, who will take birth at an unknown place. This again comes to 14 Devatas or Pranas, who have 7 names and there are 7 more having the same name.
If Sankara couldn’t realize that life-breaths cannot be equated with organs of sense in the head, he should have realized that his understanding isn’t true by the last part of this verse, which says that they dwell, not in the head or body, but at a secret place. Yet, he continued with his commentary without admitting to even an iota of doubt and without realizing that he would lead many men astray.
II.I.9
From him, all the seas and mountains, from him flow rivers of every kind; from him are all herbs and their juice; by which, together with the elements, the inner soul is upheld.
Unfortunately, as per Sankara, all this talk of the unreal by an unreal author. Hence, there is no reason to take it seriously. How unfortunate indeed that discussion of the Manifest form of the Absolute God creating Devatas and through them the entire cosmos has been made to appear in such a mundane fashion? Read the verses again and see if the organs of senses in the head gel with the other things described here.
II.I.10
The person himself is all this, work, austerity and Brahma beyond death. He who knows that which is set in the secret place, he, here on earth, O beloved, cuts asunder the knot of ignorance.
He who knows the 7 and 7 (equal to 14) Pranas emanating from the Divine Person or Paramatma – the Manifest form of the Unmanifest God – is removed from ignorance and attains enlightenment. Even Gita says that such a person alone attains to wisdom and gets united with the Divine Spirit. Ultimate goal is to reach the Supreme Brahman but only through the path of these Devatas which, we will prove later, are the ones meant by the word ‘Aum’.
Moreover, note the emphasis on the ‘secret place’ where they would dwell. It is clearly stated one who knows this fact cuts asunder the knot of ignorance. ‘Here on earth’ is again used to emphasize that they would take birth on earth. What nobody knows was that they already took birth at a largely unknown and secluded place, in the desert of Arabia, about 1400 years from now.
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The same process that is vividly explained in the Brhad-aranyaka Upanishad and Paingala Upanishad is being talked about at every place. Chapter Two of Brhad-aranyaka further elaborates on this knowledge itself, which has been described here and goes on to give the 7 names who are repeated again in the remaining 7, to comprise 14. It starts with describing the conflict between Gargya (a brahmin) who mediated on the Self and its manifestations, and Ajatasaturu, the ksattriya, who meditated on the Absolute. In fact, this Chapter further talks of “the Seven Imperishable Ones”, whose names are Rudra, Parjanya, Aditya, Fire, Indra, Earth, Heaven (We will prove in Rig Veda that Indra is Mohammad; Rudra is Ali, Agni (Fire) is Husain. Moreover, there is no denying the fact that Indra is a Devata. All Hindus believe this and even pray to Indra in various rituals. Parjanya, Aditya, Earth and Heaven are references to Hasan, Jafar, Musa and Fatima – the 7 names of the 14 Devatas or Ahlulbayt, though not necessarily in this order.
Commentators who have translated Earth, Fire, Air, etc. as elements perhaps forgot to take note of various Upanishads that clearly state that they are Devatas. Fire, Earth, Heaven are also included in the list of the Seven Imperishable Ones – the 7 names with 14 bodies created at the beginning of the creation. They even forgot to note the absurdity of the sentences when physical fire or earth is referred to as the truth of truth, the cause of creation of the entire world, or the imperishable ones. No doubt these are the Selfs, which emerged from that original Manifest Self created by the Absolute God.
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Another Upanishad, Yogakundali Upanishad even relates death with dwindling of Akash in the body. How can this be explained? If it would have been water, we could have accepted because death due to less water in body is possible. But death because of dwindling of Sky inside us? Sky is clearly the name of Devata who is Lighted Spirit. Commentators have preferred to remain silent on this subject. See:
The body is composed of the five elements. It is filled with five mandalas (spheres). That which is hard is Prithvi (earth), one of them; that which is liquid is Apas; that which is bright is Tejas (fire); motion is the property of Vayu; that which pervades everywhere is Akash. All these should be known by an aspirant after Yoga. Through the blowing of Vayumandala in this body, (there are caused) 21,600 breaths every day and night. If there is a diminution in the essence of Akash, one dies.
Now see once again what II.1.20 of Mundaka Upanishad 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).
It is the divinities which are being talked about. But our commentators erred in understanding these basic facts.
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The Katha Upanishad too deals with the subject of these Divine Beings’ presence as part of our selfs. It states categorically that Agni is one of the Divine Selfs and Vayu is another (belonging to) “the unborn, uncrooked intelligence. By ruling it one does not grieve and being freed indeed. This, verily is that.” (See II.2.1 and II.2.9 and 10). Verses II.3.12 and 13 further describes the self when it is said:
Not by speech, not by mind, not by sight can he be apprehended. How can he be comprehended except by him who says, ‘He is’?
He should be apprehended only as existent and then in his real nature – in both ways. When He is apprehended as existent, his real nature becomes clear.
This is the mention of Absolute God over and above the Devatas and the Manifest Self.
Nobody can explain these two verses without accepting our interpretation, which we confidently say is the real interpretation of not only these verses, but also wherever this subject is dealt in the various Upanishads, Vedas and the Gita.
Consequent to the creation of these 7 or 14 Divine Beings or Devatas, and as a reward to the utmost worship that these Divine Beings did of the Absolute God, the God created the universe and all the jivas (beings), including the human beings. Since all this was created as a reward for their devotion and worship, it was made essential that the Non-Manifest Absolute God be reached only through them. Verse 12 from Isa Upanishad states that those who worship the Unmanifest alone are in darkness and those who worship the Manifest alone are in greater darkness. What about those who worship none of these!
Certain Upanishads describe these Devatas as rulers of our organs of sense and action. Others state that a part of our self, that leads us to consciousness and tries to show us the right path, is an extension of the self of these Divine Beings. We are related to these beings to such a great extent that life is meaningless without knowing them; this is something that is also confirmed by the Gita, as we will see in our commentary of Gita. In fact, Gita states that a person dies even while living, if he is unable to realize the true nature of his self.
We have already stated from Katha Upanishad that Agni and Vayu are the names of two of these Devatas or Divine Beings. Verses II.3.12 and 13 stated before says that their true identity can be understood not by speech, not by mind and not by sight. He should be “apprehended only as existent and then in his real nature – in both ways. When He is apprehended as existent, his real nature becomes clear.”
It is imperative that we believe them to be existent and then we will find the presence of these Divine Beings in all things that comprise this world, including us, as all owe their origin to them. But how can we understand their real nature. Since God created the world after being pleased with the worship of these beings, all owe their origin to them. And they consider it their duty to lead all creatures towards God. Guardians of faith, possessors of all knowledge and rulers of our organs of sense and action, these Divine Beings ceaselessly strive to lead us towards the right path. So does the Manifest Self from whom these Devatas were born, whose nature they all possess. In order to show us the right path, Manifest Self sent Avatars (Messengers) who told us how to worship God so that we attain union with God and know what are the dos and don’ts expected of us in this world. In addition, all the Avatars/Messengers introduced these Divine Beings, and foretold their arrival in the future, the first of whom was to be Indra, who would be like a shining light and whose shining would illuminate the world (Katha Upanishad, II.2.15). The remaining Devatas [mentioned by the names of Agni, Vayu, Moon, Earth, Sun, Ether, Akash (Sky), etc.] too would appear consequently as lightnings, as Divine Manifestations in human form. It is then that we would get to know their true nature, as described in II.3.13 mentioned before. That nature is what God expects all of us to strive to possess.
The fact that One Self got divided into several selfs, who remained complete as the Original Self and retained all the characteristics of the Original Self, is described in the Isa Upanishad in the following manner:
That is full; this is full. The full comes out of the full. Taking the full from the full the full itself remains Aum, peace, peace, peace.
Rest of the Isa Upanishad too deals with the subject of the Self.
It (I.4) says:
(The Spirit or Self) is unmoving, one, swifter than the mind. The senses do not reach It as It is ever ahead of them. Though Itself standing still It outstrips those who run. In It the all-pervading air supports the activities of beings.
I.5
It moves and It moves not; It is far and It is near; It is within all This and It is also outside all This.
See how scholars are perplexed as regard to these verses, so much so that they have taken the writers of various Upanishads close to being mentally unstable. Radhakrishnan writes: “These apparently contradictory statements are not suggestive of the mental unbalance of the writer. He is struggling to describe through the limitations of human thought and language. The Supreme is beyond the categories of thought. Thought is symbolic and so cannot conceive of the Absolute except through negations; yet the Absolute is not a void. It is all that is in time and yet is beyond time.”
God also knew this predicament that people would face, therefore He created a Manifest Self from which was created Noorani Rooh [Lighted Spirit or devatma] that divided to create the 14 Devatas, who came down to earth as Divine Proofs, so that man cognize the true nature of God and what He expects from us. Only upon seeing the life of Devatas on earth can we know that Devatas are not what they have been made out to be, who roam around producing children, or with a phallus in hand, and who revel in luxurious living with apsaras dancing to their pleasure. Messengers sent by God tried their best to introduce these Devatas to us and also gave hints about the time when they would come, so that we do not deviate from the worship of God.
