THE FIVE ELEMENTS
You ask any Indian with certain religious knowledge about Upanishads and he would tell you that the five elements with which the entire universe is made up of are akash (sky), vayu (air), earth, water and fire. All Upanishadic translations as well as books of spiritual learning seem to agree that the cosmos was created by God using these five elements.
It is ironical that the same person who tells the elements to be five in number, when asked to tell the number of elements from a scientific viewpoint, would say that the total number of elements discovered so far are close to hundred and there may still be some more that are yet to be discovered. Even a class VIII student is likely to tell the names of more than five elements and sky, air, earth, water and fire would surely not be there in the list.
The above knowledge is based on the study of the Vedas and Gita, which are believed to be revealed scriptures from God. We too have not an iota of doubt that these are books from the Almighty All-Knowing Creator God, and therefore not even a word of these can be without a significance. We strongly condemn all those who find fault in the word of God when the truth is that it is their own lack of knowledge and comprehension because of which they are unable to understand certain passages. Instead of acknowledging this deficiency, they put the blame on the content of those very scriptures they call Divine; thus raising an accusing finger on God and His powers.
Yet we believe that not even a word of God can be against the principles of science because science is nothing but study of nature created by God. Neither it can be against reason and intellect. If the word of God appears different from reason and science, then either it is not a scripture from God, or it is not in the original form in which it was revealed, or it has not been correctly understood. As we have said, science is the study of nature and nature too has emanated from God. Therefore, reason, science and the God’s word have to be in sync with each other. All through the BOOK, you will find that this alone is our parameter for accepting or discarding the accepted notions.
How come all the Upanishads and Vedic text that talk of creation of the universe are talking about the five elements? Who has erred – God or we? Why is this knowledge not in conformity with the modern scientific discoveries? You will know the answer when you progress further!
In fact, certain Upanishads are also seen to mention Mahat (Intelligence), Ahankara (Ego) in this list, thus adding to the absurdity of the whole statement. Niralamba Upanishad of Sukla-Yajur Veda (as per translation by K. Narayanaswami Aiyer, published 1914) describes Brahma in the following manner:
(Brahma) is the Chaitanya that appears, through the aspects of Karma (action) and Jnana (wisdom), as this vast mundane egg composed of Mahat, Ahankara and the five elements, Earth, Water, Fire, Vayu and Akash – that is secondless – that is devoid of all Upadhis (vehicles), that is full of all Saktis (potencies), that is without beginning and end, that is described as pure, beneficial, peaceful, and guna-less and that is indescribable.
First of all ego and intelligence don’t go together. One is a positive trait while the other, viz. ego, is mostly negative. In no way does these two gel with sky, air, earth, water and fire. Moreover, every educated person knows that the composition of these five is the same. If water is composed of hydrogen and oxygen, the two are also found in the air, along with certain other elements. What was the need to mention water then? It is carbon, which combines with oxygen to produce a gas (i.e. part of air). The same carbon combines with itself to make coal or diamond (i.e. part of the earth). Sky too is totally out of place, as we know nothing about its composition. Sky and earth would perhaps never meet but it appears from the present translations either they both played or still play some part in our creation. There is no water and air in the sky but it seems that inside our body the three have united together. If sky denotes space then air too denotes space. Does moon has no part to play in our creation? Is it that earth was created before, and moon, Pluto and Neptune later? Men of science can point out countless more absurdities. Yet this is our blind belief that we all are created from these five elements? Such is our attachment to knowledge that we consider our own that we never think of the inherent absurdities emanating from our derived understanding.
It is unfortunate that we accept such translations blindly without bothering to think whether it is possible for the All-knowing God to err. Those who are unable to understand this duality leave the worship of God and are consequently drawn towards the materialistic world, which is the root-cause of all problems that we are facing today. In a way, by accepting these absurdities as true, it is we who are responsible for our youths deviating from the path of God. After all, who would accept such absurd statements and then come again to supplicate in front of the Creator. This is one reason why, you will find, Hindus consider Vedas as sacred but you won’t find the Vedas in most Hindu households.
We invite you to read the aforementioned passage from the Upanishad again. It talks of a vast mundane egg, with seven constituents, five of which are understood to be the five elements. These seven constituents are described to be secondless, devoid of all Upadhis, full of all saktis (potencies), without beginning and end, and also pure, beneficial, peaceful, guna-less and indescribable.
Isn’t it ironical that while the Hindus worship the Devi as sakti (potent force), these seven that include intelligence and ego too are translated as being full of saktis? Moreover, some of the terms used for describing the five elements cannot be understood easily. For instance, how can you relate sky, air, earth, water, fire, ego and intelligence with terms like secondless, devoid of all Upadhis, guna-less and indescribable.
It is clear that neither through science nor through logic can these seven constituents be understood. Moreover, material fire, air, sky etc. are just small parts of the overall creation by the Almighty God. There are innumerable other wonders in the universe that are yet to be understood. Why should the Creator give so much weight to certain insignificant creations of his, including this earth, fire, intelligence, ego, etc. If this is so, then what is the truth? Are we yet to understand the true content of the Upanishads? Do they refer to something else then mere material earth, sky, air, etc.
Fact is that it is true! Only in the last Chapter you had seen Svetasvatara Upanishad talking of devatma-sakti and says salvation or freedom from rebirth and death cannot be achieved without knowing the true role of devatma-sakti as a rope to salvation. It is even said that this sakti is manifold. Cognizing this devatma-sakti is essential to reach Brahman (God). Unfortunately, here in Niralamba Upanishad, when the same Sakti is described and its constituents talked about, we translate them as five basic elements and two others. This is despite the fact that Mundaka Upanishad described earlier too confirms it is talking of the Devatas when it refers to ‘seven moving tongue of fire’ and says one of them is a Devi. If one out of seven is a Devi, it means the remaining six are Devas.
I.2.4
The seven moving tongues of 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 (original word in Sanskrit is Devi).
I.2.5
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 gods (read Devas) abide.
Mundaka Upanishad, when it says “where one lord of the Devas abide” is actually referring to Brahman (Absolute God) and thus confirms the relationship of Devatas with God. We have no choice but to conclude that when Niralamba Upanishad is talking of “vast mundane egg composed of Mahat, Ahankara and the five elements, Earth, Water, Fire, Vayu and Akash - that is secondless - that is devoid of all Upadhis (vehicles), that is full of all saktis (potencies), that is without beginning and end, that is described as pure, beneficial, peaceful, and guna-less and that is indescribable,” it is talking of the 7 Devatas described in the Mundaka Upanishad. The truth is right in front but the existing Hindu belief that there are countless Devatas, which has no source in scriptures, didn’t allow us to come to true conclusion.
The names of VayuDeva and AgniDeva were present in the Vedas since beginning. Vayu (Air) and Agni (Fire) are the two constituents of the seven mentioned in the Upanishadic text quoted above. As you read further, we will prove that the 7 names that are given above are the names of the Devatas mentioned in the Vedas. It is these Devatas who have been described to be secondless, who are devoid of all Upadhis (vehicles), full of saktis (potencies), without beginning and end, and also described as pure, beneficial, peaceful, guna-less and indescribable.
If this is not true, then you will find it difficult to digest that the Upanishads give so much of weight to earth, fire, air and space, and they are nothing but material things.
Chhandogya Upanishad (I.9.1) says:
(Salavatya asked:) ‘What is the support of this world?’) Pravahana replied), ‘Space, because all these things (moving or not moving) originate verily from Space itself, and when they die they go to Space. Since Space indeed is superior to all these, Space is the ultimate goal.’
Is space alone our final destiny? How can you explain that it is space that is the support of this world and all the things originate verily from Space? No heaven, no good deeds, nothing; it is the space which is the ultimate goal of all!
Not only this, a great portion of Chhandogya Upanishad (that is considered as one of the greatest Upanishads) seems to be talking about the Earth, Fire, etc. along with a few additions like the sun, the moon, and the heavens. At one place it says that one who knows that Earth is Himkara gets fully established on the spheres (II.17.1-2). At another place, it says that one who knows that Fire is Himkara, Air is Prastava, etc. gets fully established on the gods (Devatas), attains the spheres of these very Devatas, their splendour, (or) identity with them (II.19, 1-2).
These verses indicate that air, water, earth, etc. have a direct relationship with Devatas, translated by most commentators as gods, when in truth the word Devata should either be translated as Divine Lords or Divine Lights or Divinities.
Likewise, see I.6.1-2 of the Chhandogya Upanishad.
This (earth) surely is Rk, fire is Sama. This Sama which is such is established on the Rk. This very one (Rk) is Sa (the first letter of the word Sama), fire is ama (the second portion of the word Sama). That makes up Sama.
Space indeed is Rk, air is Sama. This Sama which is such, is established on this Rk. Space indeed is Sa, air is ama. That makes up Sama.
See how a link to Udgitha (syllable ‘Aum’) is also established with earth, air, space, etc. For those unaware, syllable Aum is the highest syllable chanting of which leads a person to God. Also, from present translations it appears that the Upanishad tries to bring home the point that these so-called 5 elements are also the cause of the Vedas.
Sankaracharya has explained this verse (no. I.6.1) in an equally incomprehensible manner. He writes: “Now then another meditation on Udgitha is being enjoined for the sake of acquiring all the results. Iyam eva, this, the earth indeed; is rk, Rk. The Rk is to be looked upon as earth. So also agnih, fire; is samah, Sama. The Sama is to be looked upon as fire. How can earth and fire become Rk and Sama? The reply is this: Tat etat sama, this Sama which is called fire; adhyadham, is established; asyam rci, on Rk which is this earth; i.e. fire is found to be staying on earth, as Sama is on Rk. Tasmat, because of this very reason; even today samah, Sama; giyate, is sung by the singers of Sama; verily as rci adhyudham, established on Rk. As Rk and Sama are not entirely separate from each other, so also are earth and fire. How? Iyam eva, this earth indeed is mentioned by sa, Sa, which is half of the name Sama. Agnih, fire which is spoken of by the other half of the word (Sama); is amah, ama. Tat, these two, earth and fire, which become mentionable by the single word Sama, make up Sama. Therefore these two, earth and fire, are not entirely separate from each other; they are ever in association like Rk and Sama. The idea is that for this reason also, earth and fire are identical with Rk and Sama. Some say that the text, ‘this one is Sa, fire is ama’, is meant for enjoying meditation on the two letters of Sama as earth and fire.”
Hope everything is clear to you by now? You must really be wondering at the greatness of Sankaracharya’s knowledge and the lofty philosophy that the Upanishads carry. After all, isn’t it true that the more incomprehensible a text is, the more philosophic it becomes? If you have still not followed the sense, it is your own fault. This has been the rule that has remained in existence at most places of religious learning since a long time. Pay respect and obedience to the guru, service him with all devotion, and then if you are able to please the guru, he would impart you knowledge and wisdom. If you are unable to please the guru with your devotion, or ask questions, he may not grant you the knowledge. Therefore keep serving the guru in all manners as you can, without ever asking questions, and the great knowledge of God might come to you. Even if it doesn’t come, still keep serving, without asking questions, as it is upon God when He gets pleased and grant you the wisdom. In short, if you have not understood the meaning, it is because the God does not want you to understand, or the teacher does not want to make you his student.
It is such blind adherence to the rules set up by the ‘great priests’ that we have not been able to reach the truth till now. And at the same time, the ‘great priests’ have continued to gain on servants ‘seeking knowledge’, as well as on money and power.
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