UNDERSTANDING THE UPANISHADS IN THIS NEW LIGHT
Let us now replace the name of the Devatas, wherever the five elements have been mentioned and see whether some of the absurdity has been removed. The five elements Sky, Air, Earth, Water and Fire are the Noors or Lights or Sprits or Roohs which descended in human bodies and were called Mohammad, Ali, Fatima, Hasan and Husain.
We have shown how Adhyaya II of the Paingala Upanishad mentions the presiding deities of the organs in the following order: Dik (the quarters), Vayu, Arka (the sun), Varuna, Aswini Devas (they are actually two, one of them being Agni), Indra, Upendra, Mrtyu (the god of death), Prajapati, the Moon, Vishnu, the four-faced Brahma and Sambhu (Siva). [Read ‘Devata’ instead of ‘god’]
The names that appear in the aforementioned narration (Khanda V of Subala Upanishad) too are 14, though it is not mentioned here that they are Devatas. The names are as follows: Sun, dik (the quarters), Earth, Varuna, Vayu, Vak (speech), Agni, Indra, Vishnu (or Upendra), Mrtyu, Prajapati, Moon, Brahma, Rudra (name of Siva).
Isn’t it clear that the presiding deities of the organs are 14 which include names like Varuna (Water), Agni, Earth and Vayu, thereby proving that these are not the names of elements. If Agni, Vayu, etc. are elements, then Vishnu, Brahma, Rudra, Sambhu, Indra, Prajapati, etc. too should be elements. Commentators are mostly quiet on this.
As you have seen from the aforementioned names of 14 Ahlulbayt, 4 of them are named Mohammad, 4 are named Ali, 2 are named Hasan, and one each is Jafar, Musa, Husain and Fatima. In all, there are 7 names. It is this nomenclature and attempt to describe it that has often confused the scholars.
To give you an example, Indra, Upendra, Brahma and Vishnu may have been used for each of the 4 Mohammads. Vayu, Sambhu or Rudra could be references to several Alis in the chain. Likewise, Earth is Fatima; Husain is Agni, and so on. However, we admit that more research needs to be done to assign the names of all the 14 Manus or Devatas with the names of each of the 14 Ahlulbayt.
What is certain though is that the Vedas and Upanishads have used terms like Indra, Akash (Space), Brahma, etc. for Light or Noor of Mohammad and Rudra, Vayu, Marut, Aditya etc. for Light or Noor of Ali. Upanishads have described Maruts and Adityas to be 12 and there are 12 Imams. Rudra is the chief Aditya or Marut and Ali is the chief of all Imams. Agni is undoubtedly Husain and Earth is surely Fatima.
Let us now replace these Devatas in various Upanishads and see what we come to.
Chhandogya Upanishad (I.9.1) says:
(Salavatya asked:) ‘What is the support of this world?’) Pravahana replied), ‘Space (Noor of Mohammad), because all these things (moving or not moving) originate verily from Space (Noor of Mohammad) itself, and when they die they go to Space (Noor of Mohammad). Since Space (Noor of Mohammad) indeed is superior to all these (remaining Devatas), Space (Noor of Mohammad) is the ultimate goal.’
In II.17.1-2, it says:
One who knows the Earth (Noor of Fatima) is Himkara gets fully established on the spheres
And Chhandogya. II.19, 1-2 says:
One who knows that Fire (Noor of Husain) is himkara, Air (Noor of Ali) is prastava, etc. gets fully established on the Devas (Ahlulbayt), attains the spheres of these very Devas (Ahlulbayt), their splendour, (or) identity with them.
This confirms that all through, wherever Fire or Air or Earth is being talked about, it is the mention of these Devatas only.
If you do not take our logic to be true, you will be left with no choice but to conclude that it is the Space that is your beginning and end and Space is superior to all other elements.
In the same manner, see I.6.1-2 of Chhandogya Upanishad:
This (earth or Noor of Fatima) surely is Rk, Fire (Noor of Husain) 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 (Noor of Husain) is ama (the second portion of the word Sama). That makes up Sama.
Space (Noor of Mohammad) indeed is Rk, Air (Noor of Ali) is Sama. This Sama which is such, is established on this Rk. Space (Noor of Mohammad) indeed is Sa, Air (Ali) is ama. That makes up Sama.
And verse III.13.6 of the Chhandogya Upanishad says:
They indeed, who are these five persons of Brahman (the Absolute God), are the door-keepers of the heavenly world. He who thus knows these five persons of Brahman, as the door-keepers of the heavenly world, a hero is born in his family. He who knows thus these five persons of Brahman, as the door-keepers of the heavenly world, attains the heavenly world.
All those who have been taking the 5 described elaborately in the Upanishads as the five elements are invited to read the aforementioned description of the Chhandogya Upanishad once again. Five persons of Brahman (Absolute God) are being described as the door-keepers of the heavenly world. Heaven is the reward that one gets in the next life. A hero born in the family is the best reward that a man can get in his present life. Chhandogya says that the best of the both worlds will be obtained by one who identifies the 5 persons who are the door-keepers of the heavenly world.
As you read, you will find Upanishads are making all attempts to make us realize the relationship between 5, 7 and 14 and what relationship they have with the Manifest Self (Paramatma) and God.
Let us ask a question! If Mohammad was a normal human being like us, what is the chance he could have known what Upanishads and Vedas were talking about? None! We say this because Mohammad was living in the sixth and seventh century A.D. when even the Hindus were not aware what their scriptures contained. Hindus deviated from their core teachings after Krishna and Avatars like Mahavira and Buddha had to present their teachings, which were erroneously converted into religions by their overzealous adherents. This was followed by a rise of Buddhism wherein Ashoka is said to have conquered India thrice in the name of Buddha. Conquering India in the name of Buddha meant Brahmins had to hide their scriptures so much so that they even started wearing the thread (which signified the Devatas who are rope between man and God) inside their garments. Brahmins knew that there were forces who were bent upon corrupting Vedic knowledge and hence they devised ways to safeguard the teachings. But what we find in history is that Buddhism reigned supreme for few centuries which was followed by a quick decline, to the extent that followers of Buddha remained no more on Indian soil. This was followed by several centuries of waywardness and irreligiosity so much so that while Mohammad was preaching in the distant land of Arabia in the 6th and 7th century A.D., Vedic knowledge was totally forgotten in India. It was only from 8th to 10th centuries A.D. that India witnessed a revival of Hinduism. A lot many books were written and commentaries of the scriptures done with great enthusiasm. This is also the time when Vedic knowledge of the Sanatan dharma was put on the back-burner and Ramayana and Mahabharata gained prominence.
We are therefore justified in claiming that if Mohammad was an ordinary man like us, there was no chance that he could have known that Chhandogya Upanishad had described the 5 persons of Brahman as the door-keepers of the heavenly world, when he himself described the Panj-tan (5 bodies) as the door-keepers of heaven. In various narrations, Mohammad described Hasan and Husain as the head of the youths of the heaven and Fatima as the head of the women in heaven. Mohammad and Ali have been described as the leaders of those entering into heaven.
And Gita says:
In ancient times, having created the peoples, with sacrifice as pertaining to them (necessarily), Prajapati (the Lord of the peoples) said: “By this shall you grow and multiply: let this be to you the milch-cow of all desires.
Prajapati, we will see in our study of the Vedas, has been used for one of the first of the Noors created. Arjuna, when he realizes that it is the Paramatma who is talking from the mouth of Krishna, says:
You are the first of the Devas and the Ancient Spirit; You are the Supreme Basis of the Universe; You are both the Knower and the Knowable; You are the (transcendent) Beyond and the (immanent) Receptacle (here); the universe is pervaded by You, O One (capable) of Limitless Form.
Gita.XI.38
With this do you gratify the devas and they the devas gratify you; thus gratifying reciprocally you shall reach to supreme merit.
Those devas shall bestow on you all gratifications you desire: one who eats what is given to them without giving in turn to them, he is a thief indeed.
Gita.III.10-12
Desiring the benefits coming from actions and thus sacrificing to the devas, quick indeed are the results born of works in this world of men.
Gita.IV.12
Pure-clear (sattvik) men worship the divinities (devas); active-passionate (rajasik) the gods of eating and wealth (yakshas) and the gods of ferocity and violence (rakshasas); the others, the inert-dark (tamasik) the spirits of the dead (pretas) and the hosts of elemental beings (bhutas).
Gita.XVII.4
Knowers of the three (Vedas), soma-drinkers, purified from sin, worshipping by sacrifices, pray of Me the way to heaven; they, attaining the holy world of Indra (Lord of Devatas or Mohammad) enjoy divine feasts in heaven.
They, having enjoyed that expansive heaven-world, then on their merit exhausted, they enter the world of mortality, thus conforming to the righteous notions implied in the three (Vedas), desiring desirable objects they obtain values which come and go.
Gita.IX.20-21
The Upanishad says that Brahman (Non-Manifest Absolute God) can be reached through use of wisdom and action and following the path of the 7 Devatas, of whom one is a Devi. At places, Upanishads talk of 14 (as we are showing). Likewise, the 14 Noors who came on earth in Arabia and were called Ahlulbayt by Quran had only 7 names. Five of the 14 in Islam are called Panj-tan (five bodies), who are superior-most even among the 14, and the Upanishads too are talking of the 5 persons of God separately, so much so that when 7 are described, the 5 persons (taken to be five elements by present-day Hindus) are described separately along with Mahat and Ahankara which in all likelihood has been used for Musa and Jafar, two remaining names of the 7 names among the Ahlulbayt. The 14 Ahlulbayt have 7 names and the 14 Manus too are sometimes referred to as 7 while Upanishads, we have seen and we will see more examples later, are sometimes talking of 7 and sometimes of 14. At times, they are talking of 5 alone, describing them as the Chief Forms of the Supreme or as door-keepers of the heavenly world.
See once again the Upanishadic quote we gave earlier:
Brahman is the Chaitanya (consciousness) that appears, through the aspects of Karma (action) and Jnana (wisdom) - whose vast mundane egg was composed of Mahat, Ahankara (names given to two devas) and the five (main devas) 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.
How unfortunate that the Divinities, who were created to act as a link between man and God and whose identification (Jnana or wisdom) as rope between man and God along with Karma (good deeds) were described as essential requirements to attain consciousness of Brahman (God), have been taken to mean the basic elements?
Now see the account from Prasna-Upanishad that we have given a little earlier.
II.1
Then Bhargava of the Vidarbha country asked him (Pippalada): Venerable Sir, how many Devatas support the created world? How many illumine this? And who, again, among them is the greatest?
II.2
To him, he said: ‘Ether (Space, used for Mohammad) verily is such a Devata – wind, fire, water, earth, speech, mind, eye and ear too. These, having manifested their power, contend and say: “We each of us sustain this body and support it.”
Are these not irrefutable proofs to support our theory?
II.3
Then Prana [Spirit/Life], the greatest of them, said to them: ‘Do not cherish this delusion; I, alone, dividing myself fivefold, sustain and support this body.’
Life has been used for devatma-sakti originating from Vishnu. Vishnu created the Noor or Light called Brahma which divided five-fold (nine more originated from the fifth of the 5) and this is referred to as the very purpose and source of all creation.
II.5
He is Agni(deva) [Fire], he shines as Surya [Sun], he is Parjanya [rain], the powerful Indra(deva) [Mohammad); He is the wind (Vayu or Ali). He is the Earth (Fatima), he is matter, he is Deva (Hasan). He is being and non-being and what is immortal.
Five Devatas are described here and it is said that it is Paramatma or Manifest Self whose power is reflected in these 5.
As spokes in the centre of a wheel, everything is established in Prana [Spirit/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 or Prana, who is, through the medium of these Devatas, the sustainer and supporter of all life in this cosmos. Shortly, we will see whether the Vedas too talk about the same subject or not.
II.7
As Prajapati, the lord of creatures, thou movest in the womb; thou indeed art born again. To thou indeed, O Prana [Spirit], these creatures bring offerings, to thee who dwellest with the other pranas.
All creatures bring offerings to Prajapati [Prana] who dwells with other Devatas [pranas/spirits], thereby meaning that it is they who sustain and support our lives.
II.8
Thou art the chief bearer (of offerings) to the Devas; thou art the first offering to the fathers; thou art the true practice of the seers, descendants of Atharvan and Angiras.
Prajapati is the one of the two Pranas/Noors/Spirits which got created from the first division of Brahma [devatma-sakti]; Mohammad said Ali and I are divisions of the same Noor. Prajapati is Noor-e-Mohammad; the other is Brhaspati. Offering is given to him before it is given to fathers. The good acts; teachings and righteous practices of the seers too are courtesy this Prana.
II.9
O life (Prana), thou are Indra [Noor-e-Mohammad], by thy Light [Noor]; thou are Rudra [Noor-e-Ali] as a protector. Thou movest in the atmosphere as the sun, the lord of the lights.
Indra and Rudra are the agents of Paramatma [Manifest Self], who perform various activities in the cosmos on its behalf. He is truly the Lord of the Noors [Lights] or the Lord of the Devatas. Quran has used the term Noor al-Noor (Light of the lights) to describe it.
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 is Indra (the Noor or Light that descended and was named Mohammad) who is responsible for all rains.
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 Matarisva [Vayu or Ali], our father.
The various Lights/Noors of Devatas together form Life. They are bestowers rain and also what is to be eaten by all beings.
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.
As you can see all prayers are directed to these various Lights or Noors or Spirits who together are basis of all Life.
Mundaka-Upanishad says:
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 14 Devatas or Ahlulbayt have the same characteristics as Paramatma but are not Paramatma.
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 talked about here whose Manifest Form (Vishnu or Paramatma) created the 14 Devatas or Ahlulbayt. He is the superior most. He is formless, cannot be described, without breath [Rooh or Prana] and without mind, pure and higher than the highest immutable. The highest immutable is the Manifest Self. Absolute God is the Lord of the Manifest Self too.
II.1.3
From him are born life, mind, all the sense-organs (also) ether, air, light, water and earth, the supporter of all.
From God is born Manifest Self, all the Devatas and all life. He is the supporter of the entire cosmos, as well as all those who are referred to as Divinities. Ether, Air, Light, Water, Earth, Mind we have said earlier are reference to the seven names of 7 Divine Spirits/Noors.
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.
The various Devatas are being described, who have various important roles to play in this cosmos. But He (the Absolute God) is the self of all these divinities as well. In fact all the Devatas together comprise the Manifest Self created by the Absolute God. The same is being said in Khand II of Subala Upanishad:
The Atma (or the Self of Purusha i.e. Vishnu) is Hiranyajyotis (or golden or effulgent Light) into which all the universe is absorbed. He divided Atma (his Self) into two moieties (noor of Mohammad and Ali); out of one moiety, the woman was created (noor of Fatima); and out of the other, man (Ali). Having become a Deva, He created the Devas (remaining eleven from successive births). Having become a Rishi, He created the Rishis [saptrishis of Gita]; also He created Yakshas, Rakshasas, Gandharvas, wild and domestic beasts and others such as cows, bulls, mares and horses, she-asses and assess and Visvambhara (the Supporter) and Visvambhara (the earth). Becoming Vaisvanara (fire) at the end (of creation), He burnt up all objects. Then (in dissolution), prithvi was absorbed in apas, apas in agni, agni in vayu, vayu in akash, akash in indriyas (organs), indriyas into tanmatras (rudimentary properties), tanmatras into bhutadi, bhutadi into mahat, mahat into avyakta, avyakta into akshara (the indestructible), akshara into tamas (darkness). And tamas becomes one with the supreme Lord. And then there is neither Sat nor asat, nor Sat-asat. This is the teaching of Nirvana and this is the teaching of the Vedas. Yea, This is the teaching of the Vedas.”
That is why verse II.I.8 of the Mandukya Upanishad of the Atharva-Veda states:
From him come forth the seven life-breaths (seven pranas or names of 14 Devas), the seven flames, their fuel, the seven oblations, these seven worlds in which move the life-breaths, seven and seven (comprising fourteen) which dwell in the secret place (secret place being the desert of Arabia).
Doesn’t all this confirm our point of view? As we move further, you will get to see more conclusive proofs particularly from the life of the Ahlulbayt that will leave no doubt whatsoever regarding the oneness of the Devatas and Noor of Ahlulbayt.
Let us now see Verse 3 of Jabala Upanishad which too confirms our observations.
Once students of sacred knowledge asked (Yajnavalkya): Can we gain life eternal by the repetition of formulas (mantras)? Yajnavalkya said (in reply) By (meditation on) saturudriya which are the names of eternal life, one becomes immortal. [Saturudriya means the seven rudras; we will see in Vedas the term Rudra has been used for Siva i.e. the Noor of Ali, which mean to say that saturudriya too would mean the Seven Rudra or those with 7 names, who actually came in 14 bodies or beings].
Despite the mention of 7 rishis or 7 Rudras or 7 pranas, commentators kept calling them as five elements plus two more. If they were truly on the right, they should have translated the 7 Rudras here too as elements, but they had no choice because Rudra is another name for Siva who continue to remain one of their chief deities.
See how the prayer to Rudra (Siva or the Noor of Ali) is made in the following verses:
III.5
Rudra, your body which is auspicious, unterrifying, showing no evil – with that most benign body, O dweller in the high places, look upon us.
Looking with the body shows that the prayer is being made to come on earth in physical form. It is unfortunate that neither the Hindus nor the Muslims have been able to cognize the true position of Rudra (Noor of Ali). Sentences like ‘O dweller in the high places’ made simple and illiterate Indo-Aryans conclude that Rudra or Siva lived somewhere on the high mountains. Verses regarding creation made some of them to worship the phallus of Siva. And most Muslims kept debating the stories that reached to them about various superhuman powers of Ali, sometimes accepting them on face but denying them in heart.
If we look at the aforementioned verse, we find that even the body of Rudra has been described as auspicious, which is unterrifying and shows no evil. Interestingly, the Quran too confirms that the Ahlulbayt have been made free from all evil and purified with a thorough purification.
Verse 33:33 of Quran confirms purity of Ahlulbayt against all sins when it says:
Verily, verily God intendeth but to keep off (not allowed even to approach) from you (every kind of) uncleanliness O ye Ahlulbayt, and purify you with a thorough purification.
Jama-e-Tirmizi, one of the 6 authentic books of Sunni Muslims says: “When this verse (33:33) was revealed, the Holy Prophet was in the house (of his wife) Omme-Salma. At the revelation of the verse the Holy Prophet assembled his daughter Fatima, her sons Hasan and Husain and her husband, his cousin and son-in-law, Ali and covered the group, including himself, with his own mantle and addressing God said: “O God, these constitute my progeny. Keep them away from every kind of impurity, purified with perfect purification.” Jama-e-Tirmizi says Omme-Salma, witnessing this marvellous occasion humbly submitted to the Prophet: “O Apostle of God! May I also join the group?” to which the Holy Prophet replied, “No, remain thou in thine own place, thou art in goodness.”
Besides the book Jama-e-Tirmizi, this tradition is also available in Istee’aab, Riazun Nazarah, Usdul-Ghaba, Izalatul Khifa, Mustadrak.
The fact that this incident is mentioned even in the most authentic of the six books of traditions viz. Jama-e-Tirmizi leaves no room for any doubt. As regards to the later part regarding Omme-Salma, it is evident that even Omme-Salma was aware that the ‘Bayt’ in contention was not a material house where she lived, otherwise she would not have sought permission to enter the mantle, under which the panj-tan had already gathered. Holy Prophet’s refusal to her entry although confirming that she was on the right indicates that this was not just a grouping of pious or righteous, neither of family members because then Omme-Salma should have been included, but a grouping of a higher order.
Prophet’s another wife, Ayesha’s report on the revelation of this part of the verse, says that the matter was repeatedly revealed which indicates its extra-importance to make people know it through various sources to bear witness to the fact so that none, be he a friend or foe, dare deny the special excellence and glory bestowed upon the holy ones and their divine unique position in view of the Lord. Ayesha’s version fully concurs with that of Omme-Salma.
It is a historically acknowledged fact that Ayesha was not well-disposed towards Fatima and particularly towards Ali. This one and the same matter being revealed, repeatedly once in the house of Omme-Salma and again in that of Ayesha, makes the divine plan quite obvious that it was willed by God to put the two wives of the Holy Prophet differently disposed towards the Holy Prophet and his progeny, to bear witness to the event. Ayesha reports:
“One day the Holy Prophet was enwrapped in a black mantle, came to him (his grandson) Hasan and the Holy Prophet got him under the mantle. Then came Husain (the other grandson) and he was also received similarly by the Holy Prophet under the mantle, when came his daughter Fatima, the Holy Prophet took her under the mantle. In the last, came Ali. The Holy Prophet received the above mentioned verse of Tatheer (i.e. purification).”
This tradition is present in one of the most authentic of Sunni books viz. Sahih Muslim besides also in Musnad-e-Imam-e-Hambal and Kanzul Aamal.
According to all the basic and the fundamental authorities like Sahih Bukhari, Sahih Muslim, Musnad-e-Imam-e-Hambal, Sunan-e-Abu Dawood, Sawiqui-Mohriqa, Mawatta of Malik, it has been unanimously acknowledged that the reference in the later part of verse 33:33 is only towards Mohammad, Ali, Fatima,and the two sons of Fatima and Ali viz. Hasan and Husain. It could reasonably be said that the revelation of one and the same verse in the houses of two of the wives of Mohammad was the divine plan to declare the exclusive position of the Ahlulbayt, so that the two ladies may themselves vouch for their exclusion from the term Ahlulbayt and any votaries on behalf of the wives of the Holy Prophet may not later attempt to include the wives in the term Ahlulbayt.
The very fact that this matter continues to be hotly debated among various sections of the Muslims confirm that it is a matter of high importance.
Importance of Devatas was presented through the Vedas and Upanishads repeatedly but certain negative powers, knowing fully well that man’s ultimate aim of attaining salvation can only be attained through identifying the path of the Devatas, corrupted the path so much so that the believers of Sanatan scriptures forgot the true identity of the Devatas. Likewise, when these Devatas eventually came down in human bodies, the same negative powers accumulated all their power and forces to ensure that man doesn’t get to know their true Divine role and remain digressed. The power that is bent on leading us astray is Zulmat (Tamas or Darkness), whose manifest agent is Satan (referred to as Mara by Buddha). Zulmat is the power of misguidance that is working in this world, as an equal and opposite force to the Power of Guidance i.e. Noor or Rooh (Devatas or Ahlulbayt).
The above quoted basic Sunni authorities related to Ayesha, Omme-Salma and Abu-Sayeed Khudri clearly mention that this verse was revealed referring to Mohammad, Ali, Fatima, Hasan and Husain. Imam Hambal in his renowned work Musnad relates of Ata ibn Riah “that Omme-Salma said that once when the Holy Prophet was in her house, came Fatima with food cooked in a mud pot. The Holy Prophet desired Fatima to call Ali, her husband, and her two sons – Hasan and Husain. When these holy ones had come, they sat together and had their meals, then the Angel Gabriel appeared with this verse (of Quran viz. 33:33). The Holy Prophet threw his mantle over these persons and said, “O’ God! These are my Ahlulbayt. Keep these away from every impurity!” Then Omme-Salma said: “I am also of you.” The Holy Prophet said: “Thou art in goodness but not of my Ahlulbayt.”
And according to the report in the Name-ul-Usool which is the consolidation of the traditions of all the renowned six Sunni basic authorities viz. the ‘Siha-e-Sittah’ – Omme-Salma said that “I also caught hold of a corner of the mantle and wanted to get under it but the Holy Prophet snatched it away from me and said: “Thou art in goodness but not of the Ahlulbayt.”
Sunan-e-Abu Dawood and Imam Malik, two authentic books of Sunnis, have reported of Anas that after the revelation of this verse, whenever the Holy Prophet got out of his house for his morning prayers, he used to recite it at the door of his daughter Fatima. Thus, it is clear, that Mohammad made all attempts to identify his true position and that of the rest of Ahlulbayt, but since the times were such that had he uttered his true position, people would have killed the Ahlulbayt far before they could have accomplished their designated role of guiding and leading mankind, Mohammad continued to give hints so that later day generations could reach the truth, sometime in the future.
Since verses preceding 33:33 and those following it are talking of the wives of the Prophet it is evident that even Quran is not explicitly revealing the truth but camouflaging it so that later day humanity unveils it. However, enough hints are left to reach the truth. Even the gender used in the Quranic verses preceding and following this verse is for female while this verse uses a masculine gender.
Quran, while talking of the creation of Adam, says that when God created man and the angels voiced their concern saying whether God would create somebody who would commit bloodshed (thereby indicating man would succumb to Satanic influences), God showed confidence in man’s ability to find truth from all the heap of untruth that Forces of Zulmat would create as veil. But man would unveil the true identity of the Devatas i.e. Ahlulbayt, who are the rope to salvation and climb that rope through good deeds to reach Paramatma Manifest Self). This is the highest goal, for which mankind has been created.
As we said, enough hints were always left so as to enable man to reach truth. Maulana Wahiduz-Zaman, the famous Sunni scholar, whose translation and commentary of the Quran as well as his book Anwarul-lughah (a dictionary, whose translation and commentary of the Quran and Hadees) are among the recognized references, writes in his commentary of the Quran about this verse 33:33: “Some people think that it is especially for those family members who had blood relation with the Prophet, i.e., Ali, Fatima, Hasan and Husain. The present translator says that the traditions which are correct (sahih) and well-connected up to the Prophet, support the same view, because when the Prophet himself has declared that his family members are only these, then to accept it and believe in it becomes obligatory. And one more sign of correctness of this view is that the pronouns used before and after this verse are those for females, while in this verse are those for males…”
Again he says in his Anwarul-lughah: “The correct view is that in this verse of purity only these 5 persons are included (i.e., the Prophet, Ali, Fatima, Hasan and Husain), although in Arabic usage, the word Ahlulbayt is used for wives also. Some people prove by this verse that these 5 persons were sinless and masoom (infallible). But if not masoom, then of course they were sure mahfuz (protected from committing any sin or error).” However, many people are of opinion that since God’s will is itself the effect of it for He Himself is the cause of a thing and its simultaneous effect, it is quite obvious that it was not the mere revelation of the will of the Lord but the declaration of its effect, to announce their excellence and their unique position among mankind, and the declaration of the will here would naturally mean to say that since the Ahlulbayt had already been purified, the decision is also to keep them as such, i.e., to keep them away from every kind of impurity, for ever.”
Thus, the entire Muslim world, other than a sect or two, are unanimous that the Ahlulbayt are divinities purified by God Himself and those purified by the Lord are naturally infallible ones (i.e. Masoom), who never committed even a minor sin or fault.
Likewise, on the occasion of Mubahila, the Holy Prophet had to invite the Christians of Najran who were not amenable to reasoning, to a spiritual contest to prove the truthfulness of his teachings against the digressed teachings of Christianity that they represented, under the following command of Quran (3:60):
And unto him who disputeth with thee therein after the knowledge hath come unto thee, Say! (O Our Apostle Mohammad!) (Unto them) ‘Come ye, let us summon our sons, and (ye summon) your sons, and (we summon) our women and (ye) your women, and (we summon) our Selfs and (ye) your selfs and then let us invoke and lay the curse of God on the liars!
It is the unanimous report of all historians, including the most authentic of Sunni books – the Sahih Muslim – that on the occasion of proving the truthfulness of Islam against the contesting believers of digressed teachings of Christianity, the Holy Prophet appeared in the field with Husain who was then only a baby, in his lap, Hasan held by his hand, followed by his daughter Fatima (the Lady of Light) and behind her, her husband Ali – his son-in-law and cousin brother. Standing in the open field with a multitude of Muslims and the Christians surrounding him, turning his face towards heaven, the Prophet declared:
Lord! These are my Ahlulbayt.
(Sahih Muslim)
Thus, it is clear that repeated attempts were made to show to the people of the time the special position of the Ahlulbayt. When we dwell on the subject later, you will be shown other examples to show that Ahlulbayt, at all times when they lived in human bodies, continued to reveal their super-human stature, yet they worshipped the God with such intensity that none could match it. You will also find that while Prophet Mohammad continued to call Ali, Fatima, Hasan and Husain as his Ahlulbayt (People of the House), in actuality Prophet Mohammad too is included in the list of Ahlulbayt, thereby signifying that these five personalities together are the people of the house of Paramatma (the Manifest Self). We are justified in claiming so because when the term Ahlulbayt (People of the House) is used in Quran [believed to be divine in origin] it also includes Mohammad in the list of 5.
Let us now move ahead of the study of Jabala Upanishad, which you had seen so far (III.5) was talking of Rudra (Noor of Ali) having an auspicious body, unterrifying, showing no evil and the prayer was being made to the dweller of high places – Rudra - to ‘look upon us’ with that most benign body. From the phrase ‘to look upon us’ with his ‘benign body’, we had inferred that the prayer was to invite him to come to earth in his human body from the high place – heaven – where he was then dwelling. Let us see what III.6 of Jabala Upanishad says:
III.6
O Dweller among the highest, make auspicious the arrow which thou holdest in thy hand to throw. O Protector of the Highest, injure not man or beast.
The Jabala Upanishad is clarifying that Rudra was then dwelling among the highest of beings. He is being referred to as the ‘Protector of the Highest’ means that only those who attain a high position for their self would get his protection. Prayer, through phrases like ‘make auspicious the arrow which thou holdest in thy hand to throw’ and ‘injure not man or beast’ also signify that when Rudra (Noor of Ali) come to dwell in human body, he would fight those whose self was degraded. Can commentators give an incident from Upanishads or Vedas when Rudra (Siva) came down among us in a human body?
The verse III.18 of Jabala also clarify that a time would come when Rudra would come to dwell in a human body.
The embodied soul in the city of nine gates sports in the outside, the controller of the whole world, of the stationary and the moving.
City of nine gates, commentators, say is the human body, with its nine openings. The verse is clear; the soul of Rudra, which controls the whole world – including the stationary and the moving – would come to dwell in the city of nine gates i.e. as a human being.
Another Upanishad - Svetasvatara Upanishad [Chapter IV] - describes the appellations of these Devatas, as they are used in the Vedas. See for yourself:
IV.I
He who is one, without any colour, by the manifold exercise of his power distributes many colours in his hidden purpose and into whom in the beginning and at the end the universe is gathered. May He endow us with a clear understanding!
Just as we said that Quran was revealing a few secrets but also hiding them, Upanishads are talking of few secrets but not talking of them elaborately enough for people of that period to understand the content. It is clear that secrets were being talked about in hope that man would unveil them at some time in future. Perhaps God knew that if they were told in totality, man would alter them or might even harm the Divinities or their purpose.
The aforementioned verse too talks of ‘hidden purpose’. If Upanishads had been written to reveal truths, why they kept it hidden? We have already given the answer.
Upon reading this verse, it is clear that the One Self from whom the 14 were born is responsible for the beginning and end of this universe. Those who wrote this Upanishad also knew that they were deliberately not giving the names of these Devatas. That is why the prayer to endow us with a clear understanding has been made, when the relationship of the Devatas with the One Self (the Manifest Form of God) is described in the succeeding verses. Also, this is done to indicate that certain hidden meanings are there, which can be unfolded by a bit of investigation and hard work.
We must, however, commend the far-sightedness of those sages who wrote these Upanishads. The entire literature survived various turbulent periods in history only because the names were cleverly hidden. Unless they had hidden the identity of the Devatas cleverly, it would not have been possible for us to unearth the mystery regarding their true identity.
IV.2
That indeed is Agni, that is Aditya, that is Vayu and that is the moon. That indeed is the pure. That is Brahma. That is the waters. That is Praja-pati.
Agni, Vayu, Moon and Water is mentioned along with Aditya, Brahma and Prajapati. Again, 7 names have been taken. Aditya, Brahma and Prajapati can never be taken to mean the basic elements. How could our commentators, despite such clear hints, infer that when Agni, Vayu, Water, etc. are being described, it is reference to the basic elements?
Here, it is clearly stated that the One Manifest Self, described in previous verse as ‘one without any colour, by the manifold exercise of his power’ distributed ‘many colours in his hidden purpose’ and created the Agni, Aditya, Vayu, Moon, Brahma, Water, Prajapati – appellations of the 7 names of the Devatas. This verse leaves no doubt that they all have emanated from the one Manifest Self, which is the source of their powers, and in which they all will be gathered when this Life is put to an end.
Seven names are being described here. It is these 7 names that manifested in the 14 Devatas. Interestingly, the Parsis (Zoroastrians), whose books talk of Soshiants as Divinities (in plural), worship Khorshed and Meher who are considered to be the two divine beings who presided over the sun and the moon respectively. The aforementioned verse too describes the Moon as a divinity. We have seen in Mahabharata that Moon god and Sun god too were begetting children, as were IndraDeva and other divinities. This shows that Moon and Sun had been appellations for divinities in various scriptures and the Sanatan scriptures are no exception.
Next verse will indicate that both sexes can be found in the 7 names, thereby confirming again the inevitable presence of Devi (Noor of Fatima) among the 7 names as well as among the 14 Devatas. The Self constitutes all. And they too undergo changes like us!
IV.3
You are woman. You are man. You are the youth and the maiden too. You, as an old man, otter along with a staff. Being born you become facing in every direction.
IV. 5
The One Unborn, red, white and black, who produces manifold offspring similar in form (to himself), there lies the one unborn delighting. Another unborn gives her up, having had his enjoyment.
Paingala and Brhad-Aranyaka Upanishads, which you will read in detail later in the BOOK, describe the process in which the One Light or Spirit of Brahma, created by Vishnu (Manifest Self or Paramatma) divided manifold to create 14 Lights (Devatas with 7 names). This verse too sheds light on the same division.
We are sure meanings will become more comprehensible when these Upanishads are retranslated keeping our inferences in mind. Even then, the wordings of the present translation here are clear. Repeated mention of the word ‘Unborn’ is to signify that these Devatas would take birth later. This verse would become comprehensible when we give certain details from the Islamic traditions.
The Hadees of ‘Divine Light’ (Hadees-an-Noor) talks of the creation of the Noor of Mohammad and Ali. Sayyid Ali Hamadani writes in Muwaddatul qurba, on the authority of Salman Farsi, that the Prophet said:
I and Ali were both created from one and the same Noor (Divine Light) four thousand years before Adam was created, and when Adam was created that Noor was given a place in his backbone. So we continued to occupy the same place till we were separated in the back of Abdul Muttalib. Therefore in me is the prophethood and in Ali is the caliphate.
In the book Riyadu-fadail, the last words of the above Hadees are written as follows:
Then He made me a Prophet and made Ali a wasiyy (vicegerent).
What is important to note is that despite the presence of such traditions, Muslims know nothing of what this Noor of Mohammad and Ali, created 4000 years prior to Adam was doing till the Noor of Mohammad descended in the body of Mohammad, who was born in 570 A.D. If the Noor was not doing anything, what was the purpose of creating it so far back? Prophet Mohammad died in 632 A.D. Muslims can’t tell what his Noor is doing at the moment? They do not even know the purpose why Noor was created, nor its role and place in Divine Creation Plan. And they cannot get answers to their questions, unless they resort to Vedas and Upanishads.
Mohammad kept repeatedly describing the importance of Ali after him. He said:
I am the city of knowledge and Ali its gate.
And before departing from this world he had openly and repeatedly made the following guiding announcements, for the people to abide:
Of whomsoever I am the Lord, This Ali is the Lord.
[Hadees-e-Ghadeer-e-Khumm, mentioned in several authentic books of traditions]
And said:
Ali is with the truth and the truth is with Ali, whithersoever Ali turns, the truth (also) turns with him.
The same identical status of Ali with the Holy Prophet has been declared by Prophet Mohammad for Fatima, Hasan and Husain saying:
Fatima is a part of mine, whoever annoyeth her annoyeth me.
At another place, he said:
Whover maketh her (Fatima) angry hath made me angry. Fatima is the Chief of the ladies of Paradise.
The same expression has been recorded about Hasan and Husain, who are described as Two Chiefs of the Youths of Paradise.
Lot many other examples from the Muslim traditions can be given, but presently the aforementioned ones would suffice. Prophet Mohammad is making it clear that Noor of Mohammad and Ali was created from One Noor, four thousand years before the creation of Adam. We do not know whether 4000 years is reference to years on this earth or they are reference to the Divine Years. However, it is clear that the Noor was in existence far before Adam was created. Prophet Mohammad also, all through his life, kept stressing that ‘Fatima is a part of mine’. He even used to stand up in respect when Fatima would arrive. People understood this to be his extreme love for his daughter. But in fact, Prophet Mohammad was giving hints so that we do not find any difficulty in understanding the content of the Upanishads. This ‘part’ of Mohammad got united with Ali to give birth to several more Noors. Interestingly, Mohammad kept stressing repeatedly that all Noors are exactly similar to each other. Thus, the Noors that emanated from One Divine Light were exactly similar to each other. We will see that they were also similar to the One Divine Light from which they emanated. Thus, one became many, with each having the same powers and characteristics as the One from which they became many.
This relationship is being described repeatedly in the Upanishads. Continuing with our study of Chapter IV of Svetasvatara Upanishad, we find that the same creation process from one Noor to many Noors exactly similar to each other and also similar to the one from whom they were created, is being described repeatedly.
If you look at verse IV.5 again, it is saying exactly what Mohammad said while describing that all Noors of the 14 Ahlulbayt with 7 names are exactly similar to the first Noor-e-Mohammadi from whom the division of Noor occured::
The first is Mohammad, last is Mohammad, middle is Mohammad, all are Mohammad
The verse of Svetasvatara Upanishad says the One Light (Noor) from whom were produced manifold offspring similar in form (to himself).
Keep in mind the relationship between Mohammad, Ali, Fatima, Hasan and Husain. Mohammad and Ali are divisions of the same Noor, said Prophet Mohammad. Mohammad also kept saying Fatima was part of him, who when married to Ali, gave birth to Hasan and Husain. Fatima is described as the leader of women of heaven, Ali as the leader of men of heaven and Hasan and Husain as the leaders of youth of heaven. Mohammad’s part (i.e. Fatima), when given to Ali, produced two more off-springs, and from the second of the two, 9 more were born to make it 14. Now look at the verse of Svetasvatara again which says the one unborn, who was father (Noor of Mohammad), gave her (Noor of Fatima) up in marriage to the other unborn (Noor of Ali), who produced manifold off-spring similar in form (to himself i.e. Noor of Ali).
IV. 5
The One Unborn, red, white and black, who produces manifold offspring similar in form (to himself), there lies the one unborn delighting. Another unborn gives her up, having had his enjoyment.
After describing the Noor of Mohammad and Ali in verse IV.5, wherein it is said that one (Noor of Mohammad) gave his daughter in marriage to the other (Noor of Ali), verse IV.6 calls them both companions who are always united, who both cling to the self-same tree.
Again the reference of tree is made, through which we can understand the fig tree mentioned in Gita. The inverted tree of Gita, with roots in heaven and branches coming down to earth has confused the commentators of Gita and they have given wild meanings. Had they seen this Upanishad, they would have known that this is reference to the emanation of several Devatas from One Noor or Self, who all would eventually come to earth in human bodies. The fact that one in heavens became two, who became 5 and 7 and at a time 7 were to descend in 14 bodies on earth is akin to the branches of an inverted tree.
Another thing that we would like to stress is in regard to the reaction of Arjuna in Gita. Arjuna was asking questions from Krishna, even when he was unable to understand a trifle point. When Krishna referred to this tree, Arjuna didn’t react, which confirms our view that at least till the time of Krishna people were fully aware of the identity of these Devatas, in fact they had gone a step ahead and were worshipping them. During the turbulent periods after Krishna till us, people forgot the true identity of the Devatas.
Succeeding verse of Svetasvatara Upanishad says out of the two, one ate the sweet fruit, while the other looked on without eating.
IV.6
Two birds, companions (who are) always united, cling to the self-same tree. (Of these two) the one eats the sweet fruit, and the other looks on without eating.
We invite you to read a tradition of Prophet Mohammad regarding Ali and Mohammad, two birds, companions always united, cling to the self-same tree (Noor created from Manifest Self divided into two to create Noor of Mohammad and Ali), one ate the sweet fruit, and the other looked on without eating (one became the Prophet while the other looked on, despite being companions who divided from the same self.
I and Ali were both created from one and the same Noor (Divine Light) four thousand years before Adam was created, and when Adam was created that Noor was given a place in his backbone. So we continued to occupy the same place till we were separated in the back of Abdul Muttalib. Therefore in me is the prophethood and in Ali is the caliphate.
Upanishads have maintained that all Divinities were exactly similar. Prophet Mohammad’s tradition also confirm that not just Noor of Mohammad and Ali, but of all Ahlulbayt is exactly similar. This verse too says that they are identical but goes on to say that while one ate the sweet fruit, i.e. one became the Prophet and hence is seen reverentially by the world, the other i.e. Ali had to look on without eating, as Caliphate was denied to him. This explains why Mohammad was extremely worried during his last few days, as he feared that Ali’s position would be usurped.
The same subject continues in IV.7 of Svetasvatara Upanishad:
IV.7
On the self-same tree, a person immersed (in the sorrows of the world) is deluded and grieves on account of his helplessness. When he sees the other, the Lord who is worshipped and His greatness, he becomes freed from sorrow.
This verse confirms that this is description of times when Ali would lead a life of delusion and grief. Immediately after Prophet’s death, the followers of Mohammad left Ali and Fatima. A few days had not elapsed when the door of the house of Fatima and Ali was set on fire. People demanded that Ali be given in their custody. Somebody pushed the burning door of the house, which fell on Fatima standing behind it. As people pushed the door, its nails broke the ribs of Fatima leading to the death of an unborn child in her womb. Ali was taken out from house, a noose was tied to his neck and he was dragged on the path all the way to the Mosque of Prophet Mohammad.
From then onwards, delusion and grief never left Ali. Some of it is reflected in his sermons, compiled by Syed Razi in book called Nahjul Balaghah. Question arises, why Ali didn’t try to come out of his helplessness? Why was he supporting those who became Caliphs if he considered it was duly his? It was because his purpose of taking birth as human was to lead mankind to the worship of God. Upanishad says when he saw people worshipping the Lord (Allah) and acknowledging His greatness, he became free from sorrow, as this indeed was the purpose why various constituents of Noor descended in human bodies on earth, time and again.
And this is the reason why, when Ali was stuck on his head with a poisonous sword, despite the fact that he led a life of disillusionment and grief, the words that came out from his mouth were:
Fuzto be rabbil Kaaba.
By the God of Kaaba, I am successful.
Keep in mind the Upanishad which says when he sees “the Lord who is worshipped and His greatness, he becomes freed from sorrow.”
Next verse of Svetasvatara Upanishad confirms the correlation between this Deva mentioned here and the Rig Veda, thereby proving that Vedas are nothing but attempt to make us identify the Devatas, who reside in the highest heaven. If one does not recognize the Devatas from the Vedas and the Indestructible Being viz. the Manifest Self created by God, then the Vedas are of no avail to such a person. Truly, most people of today do not know who are the people meant when Devatas are mentioned in the Vedas. The Upanishad clearly says Vedas will do them no good. Only those who know the reality of these Divinities ‘rest fulfilled’ (attain salvation).
IV.8
For him who does not know that indestructible being of the Rig Veda, where on in the highest heaven all the devas reside, of what avail is the Rig Veda to him? They, indeed, who know that rest fulfilled.
The Vedas are replete with the mention of the Devatas. It seems that during those times as well, there were people who didn’t know the true content of the Vedas. Upanishad says clearly that the Vedas were of no use for such a person. This is the reason why Krishna too criticized those who didn’t understood the true content of the Vedas. Not only this, Buddha too has criticized those people who believe in the Vedas without applying their wisdom and without knowing or making an attempt to find their true content.
Second half of the aforementioned verse clearly states that one who is aware of the true content of the Vedas rests fulfilled.
See how so much stress is given in verse after verse and Upanishad after Upanishad about this knowledge. This is a clear indication of how serious is the issue of forgetting the identity of these Devatas.
IV.9
The Vedas, the sacrifices, the rituals, the observances, the past, the future and what the Vedas declare, all this the maker sends forth out of this, in this the other is confined by maya.
This verse further tells the importance of these Devatas in our lives, whose identity we have forgotten with time. It tells clearly that the God sent the Vedas, and created sacrifices, rituals, observances, the past, the future and what the Vedas declare, only through the medium of these Devatas (Ahlulbayt). Doesn’t it confirm the view held by several Upanishads that all animate and inanimate beings are related to God through the Devatas? God has confined all things in the Devatas, through his maya; they have a role to play even inside us.
This also confirms that these Devatas are the controller of the whole world, of the stationary and the moving. And they alone are the subject of discussion in the Vedas - the divine books - which have been created by God to reveal the true identity of these Devatas.
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The first verse of the first Chapter of Kausitaki-Brahmana Upanishad, also called Kausitaki Upanishad, too refers to the Vedas as fuel, which used to give answers to all the hidden questions that people had. (See verse I.I). Moreover, this Chapter of the Upanishad also deals with the important subject of our death and its relationship to these Devatas. Apparently, some question is asked after death, and our spirit’s inability to answer that question, brings this soul back to earth, thereby leading to rebirth. In case the spirit answers the question, it goes to the heaven and gets free from rebirth. See verse I.2.
Those who verily, depart from this world, they all, in truth, go to the moon. The moon, verily, is the door of the world of heaven. Whoever answers it (properly), him it sets free. But whoever answers it not, him having become rain, it rains down here.
What is the question asked from a spirit upon death that is so important that upon its answer depends whether we would go to heaven or we would take rebirth in this world. The tremendous stress given in each of the Upanishads regarding the identity of the Devatas make us believe that the question would be pertaining to these Devatas alone and their relationship with the God. They have already been described at various places as the controllers of the whole world, the Vedas are said to be created because of them, and those who know the Devatas are said to be the ones who rest fulfilled. Salvation too is related to knowledge of Divine Creation Plan. Even in the Gita, Krishna mentions that knowledge of the (Manifest) Self is the highest science and says that those who get to know the relationship between our atma with the Manifest Self get free from rebirth. Upanishads describe Devatas as the rope between our self and the Manifest Self of God.
Interestingly, a sect of Muslims claim to know exactly what are the questions asked from the dead. They have a ritual as per which when a person dies and is buried, all but one of those who had come to bury this person remain near the grave. Then he read the questions and their answers, with an attempt to remind the spirit of the answers. These questions are pertaining to the One Lord who is worthy of our worship and those who are the guides and leaders of the path to the One Lord. It is believed that only true answers would enable a person to go to heaven. Isn’t it a proof that salvation is obtained upon successfully answering the questions? What the Muslims aren’t aware of is that upon spirit’s inability to reply correctly, it is sent back to earth as rebirth. This confirms the role of Ahlulbayt both in salvation as well as in not attaining salvation (i.e. giving rebirth).
Prophet Mohammad too said the same which the Upanishad says:
The likeness of my Ahlulbayt is that of the Ark of Noah. Whosoever getteth into it, is saved (attains salvation) and whosoever turneth away from it, is drowned and lost (doesn’t attain salvation; rather goes to inferior birth).
After talking of the question to be asked from the spirit (atma), the Kausitaki-Brahmana Upanishad itself narrates the names of the 14 Devatas (Ahlulbayt) one by one, in Chapter IV, thereby giving the answer for those unaware.
We have mentioned time and again that people from the time of the Vedas and till the time of Krishna knew the identity of the Devatas well. They used to meditate on them to reach God. It was believed that the 14 Devatas resided somewhere in the heavens and would take birth sometime in the future. As time progressed people deviated from the path. Devatas began to be worshipped for material and worldly gains and even for the purpose of magic, etc. so as to harm others. The One God, creator of these Devatas, was forgotten. The name of the Devatas was used by priests to accumulate wealth, to control their hold on the kings and also to help the kings spread their domains. While the Upanishads of the earlier period and those which are part of the Vedas are seen to be explaining the identity of the Devatas in various ways, the Upanishads of period closer to the Mahabharata are seen doing the reverse. In fact, they confirm the importance of these Devatas time and again but actually try to lead people back to their true understanding and to the worship of One God, who had been totally forgotten.
We have proved in this BOOK how Mahabharata was actually a fight between these two groups. On one side were the Bhishma, the Dronas and Kauravas who blindly worshipped the Devatas as gods and had digressed to such an extent that even the worship of Devatas had become only ritualistic and was accompanied by all the sins that they used to commit in the name of these Devatas. On the other side was the true Apostle and Avatar - Krishna - who continuously reiterated the importance of these Devatas, all through Gita, yet tried to lead the people back to the worship of Absolute God. At one point, he even says that it is not possible to reach the One God without knowing them, but laboured hard to explain their relationship with God, which had been forgotten entirely by the people. Gita says that even the worship of these Devatas is permissible but that is the unorthodox way and the right path is to worship God while fully knowing and understanding their role in our lives, which is to lead and guide us towards the worship of God. Arjuna too was an ardent worshipper of Devatas, as all the rest of the people of his time, but eventually recognized the truth about the Absolute God and the purpose of creation of these Devatas by Him, through application of his reason, and therefore came to Krishna’s side.
It is extremely unfortunate that we took to worship Rama and Krishna themselves, who came down to tell us that the Devatas are not to be worshipped and their importance is that they should be known and the path shown by them adopted so that we could reach the Absolute God. Consequently we forgot both the Devatas and the God.
It is this reason why, when the Devatas finally took birth in human bodies and were referred to as Ahlulbayt, they took extreme precautions (and at times took a very harsh stand) if somebody tried to enhance their position or belittle the position of God.
The book Meezanul Hikmah, Vol. 7, P 406 quotes Jafar al-Sadiq, the eighth Ahlulbayt that he said that whatever greatness one’s mind can think of, he is free to associate them with the Ahlulbayt), one would still not reach their true position; you will find the Ahlulbayt are greater than the greatness you imagined; but there is one pre-condition - one should always consider Ahlulbayt as servants of God. This shows that Ahlulbayt knew that God has bestowed on them such a high role in His Creation that our intellect would never be able to reach that true role, howsoever greatly we describe them. The only condition is that we should remember that all their greatness is due to God, who is also their Master and Creator.
Aqwal-e-Masoomeen, pg. 135 narrates Ali who warns us from doing exaggeration about Ahlulbayt’s role. Ali gives the reason by saying that they (the Ahlulbayt) are creation and God is their Lord as well. Beyond this, howsoever greatly we wish to describe them, we can do so (yet we won’t reach their true greatness).
But if we do exaggeration about their greatness without bringing God – their Creator and Master - into picture we are in fact belittling God and this is something which the Ahlulbayt themselves won’t tolerate.
Even Prophet Mohammad said (as per Irshadat e Masoomeen, pg. 9) that we should not enhance his stature because God has, prior to making him a Prophet, made him a servant (who worshipped Him).
Thus, we should understand, the Ahlulbayt are not the destination but means to reach the destination, which is God. At all times - be it in their Noor state or when the Noor descended in human bodies - they continue to work to lead mankind towards worship of their Lord i.e. God. They are the medium and witness between man and God. And they have been made guides under the command of God because they showed patience on hardships inflicted on them (Quran, Chapter al-Sajda, verse 24).
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IV.3
Then Balaki said, ‘The person who is in the sun, on him indeed do I meditate!’ To him, then Ajatsatru said, ‘Do not make me to converse on him. I meditate on him who is the deva, clad in white raiment, the supreme, the head of all beings. He who meditates on him thus becomes indeed supreme, the head of all beings.
IV.4
Then Balaki said: ‘The person who is in the moon, on him indeed do I meditate!’ To him, then, Ajatsatru said, ‘Do not make me to converse on him. I meditate on him as the self of food. He who meditates on him Thus becomes indeed, the self of food.’
IV.5
Then Balaki said, ‘The person who is in the lightning on him, indeed, do I meditate.’ To him then Ajatsatru said, ‘Do not make me to converse on him. I meditate on him as the self of truth. He who meditates on him thus becomes, indeed, the self of truth!’
IV.6
Then Balaki said, ‘The person who is in the thunder, on him, indeed, do I meditate.’ To him then Ajatsatru said, ‘Do not make me to converse on him. I meditate on him as the self of sound. He who meditates on him thus becomes, indeed, the self of sound.
Thereafter, the person who is in the air, space, fire, water, mirror, shadow, echo, sound, body, right eye, left eye are mentioned. In the end Ajatsatru said:
He, verily, O Balaki, who is the maker of these persons (whom you have mentioned in succession), he of whom this is the work, he alone is to be known.
See how intellectual debates too were common as regard to the identity of the Devatas and their relation to the One God, who is the creator of these Devatas too. This is something which the Ahlulbayt too confirmed (as we have shown a little while ago).
During the time when these Upanishads were written, people had digressed so much that they had forgotten the role of Devatas in leading us to the worship of God. Various actions performed by the people were attributed to each of these Devatas. Unfortunately, at a later time, when Divine Avatar like Krishna tried to lead humanity to worship of God, certain priests instigated others to raise an army in order to suppress the true teachings of Krishna. Consequently, the great fight of Mahabharata took place.
It is now as clear as daylight that there are 7 Divya-atmas [Noorani Rooh], who were created from the One Self, which divided to become two, then the 2 became 5 and 7 and the 7 Noorani Roohs later took birth in 14 bodies. And surely, there is no doubt that Mohammad and his progeny comprise the 14 on earth. This alone is the subject of the fourth Chapter of Kausitaki Upanishad. One Self from whom all these Devatas were created and who is responsible for the creation of the entire world is known as Prajapati or Visva. Even this One Self (Prajapati or Visva) is not God, but was created from division of Brahma into 2 Noorani Rooh viz. Prajapati or Visva and Brhaspati. The same is said in verse II.5 of Maitri Upanishad or Maitrayaniya Upanishad belonging to the Maitrayaniya Sakha or branch of the Black Yajur Veda.
In response to the question about what things makes this body intelligent, the Maitri Upanishad says in Chapter II.
II.4
He, who is reputed as standing aloof amidst qualities, like those of vigorous chastity, he indeed is pure, clean, void, tranquil, breathless, mindless, endless, undecaying, steadfast, eternal, unborn, independent. He abides in his own greatness. By him this body is set up as possessing intelligence or in other words, this one verily is the driver. Then they said, ‘How Revered Sir, by this kind of desireless being is this sort of thing set up as possessing intelligence, or in other words, how is this one its mover? The he said to them.
It is clear from this that God is not the subject of mention here. This is a person, who would later be described as Prajapati and Visva. His attributes are described in detail and it is said that intelligence in us is because of this person. Muslim traditions have called the One Noor from which the division took place as Noor-e-Mohammadi, and then when one Noor divided to become two Noors as Noors of Ali and Mohammad and when the Noor came in human body, called that human as Mohammad. Whereas the Vedas and Upanishads have followed a very elaborate procedure. It is this elaborate procedure which has at times confused us but it is this which is even guiding us in understanding the secret. They have given separate names for each stage. Separate name when there was just an Absolute God, another name when God created His Manifest Self, another name when One Light was created from Manifest Self, still new names when one light divided into 2, new names when 2 became 5 and still new names when 5 became 14. Prajapati or Visva is the name given when Noor of Brahma divided into 2 Noors, viz. Noor of Mohammad and Noor of Ali.
It is to be noted that while describing the varied qualities of Prajapati, there are two seemingly negative virtues, viz., mindless and breathless. This is courtesy the mindless translation by the commentators. This is perhaps because they wanted it to rhyme with desireless, one who does not have desires. Actually, they had no words to describe them in their Noorani state, just as when there was no word for Devata in English, they translated it as ‘gods’ with small ‘g’. As regards to ‘breathless’, it is used to indicate that when the verses were written, they were not living like us human beings who are reliant on breathing for survival, but in heavens.
It has been clearly said that this person, described above, too is unborn. Prophet Mohammad is reported to have said that he was the Prophet even when Adam was in the process of creation. At another stage, somebody asked Ali what was there prior to Adam, and he said Adam. When asked prior to this Adam, he said, Adam. He kept repeating the same 70 times, thereby implying that the worlds have been terminated several times over, only to commence again. This is a subject that even Puranas like Vishnu Purana and Matsya Purana confirm and even go on to tell the names of these Devatas in various worlds (manvantaras) prior to this.
Verse II.5 of Maitri Upanishad states:
Verily, that subtle, ungraspable, invisible one, called the person, dwells here (in this world) with a part (of himself), with previous awareness (volition) even as the man who is fast asleep awakes by his own awareness (volition). Now, assuredly that part of him, which is entirely intelligent in every person is the spirit which has the marks of conception, determination and self-love, Prajapati called Visva. By him as intelligence is his body set up as possessed of intelligence, or in other words this very one is its mover. Then they said, ‘Revered Sir, if by this kind of desireless being this sort of thing is set up as possessed of intelligence, still, how is this one its mover? Then he said to them.
Though largely incomprehensible, this verse from Maitri confirms that the Devatas would take birth in human body (see the term ‘dwells here (in this world)’.
Also, we will know from Yajur Veda that it was Prajapati called Visva who was born as IndraDeva or Mohammad. His virtues are being described in all these succeeding verses. It is this Prajapati called Visva through whom we are to gain wisdom. Krishna too in Gita describes wisdom as the knowledge of the Self. And we will prove time and again in the BOOK that Self is nothing but the Noor-e-Zaati [Vishnu or Paramatma], which created the One Noor from which 2 Noors viz. Prajapati and Brhaspati were created. Next verse II.6 talks of the process beyond leading to creating of many Divya-atmas.
Verily, in the beginning Prajapati stood alone. He had no happiness, being alone. Then, meditating on himself, he created numerous offspring. He saw them to be like a stone, without understanding, without life, standing like a post. He had no happiness. He then thought to himself, ‘Let me enter within in order to awaken them.’ He made himself like wind and sought to enter into him. Being one, he could not do it. He divided himself five fold and is called prana, apana, samana, udana, vyana.
This verse confirms that prana, apana, samana, udana, vyana are the names of the 5 selfs or Panj-tan created out of the one Self, who are all similar to the original Self. Consequently, through maya of God, these 5 Selfs (referred to as Life or Prana elsewhere) were instrumental or had a role in the creation of the rest of the beings in the cosmos. Some Upanishads have gone to the extent of citing the role of these Devatas inside us and have given a name to each of them. Perhaps, different names were given to those roles as well, so that we get to know that this is the mention of Devata inside our body. Likewise, separate names were there for Devatas in heaven and for Devatas when they would take birth on earth. This is the reason why these Devatas are referred to by so many names, thus leading to confusion.
II.7
Verily, this self, the seers declare, wanders here on earth in everybody unaffected, as it seems, by the light or the dark fruits of action. On account of this unmanifestness, subtility, imperceptibility, ungraspability, freedom from self-sense (the self) is unabiding and a doer only in seeming, truly is not a doer, he is abiding. Verily, he is pure, steadfast, unswerving, stainless, unagitated, free from desire, remains fixed like a spectator and abiding in his own self. As an enjoyer of righteous work he covers himself with a veil made of qualities, but he remains fixed, yea, he remains fixed.
Aren’t all the complexities regarding our karma (actions) and its relation to 5 Devatas who are present in the form of the Person or Life in the self, being solved?
Fact is that Noors of Mohammad, Ali, Fatima, Hasan and Husain enjoy far more control over us than what we, including the Shias who are blamed for unnecessarily enhancing their status, could have ever thought of.
Another proof that the Vedas contain no other information but that of the Self is found in IV.9 of the Paingala Upanishad. It is unfortunate that the existing translations of Vedas talk of rituals, fire sacrifices, oblations, steam engines, airplanes, but not about the Self. Wherever the names of Indra, Agni, Vayu, etc. are mentioned, even they are interpreted as either meaning the material things or talking about steam engines, airplanes, etc., as has been taken to mean by Rishi Dayanand Saraswati or as certain demi-gods who once resided in the heaven, as has been described by the rest of the commentators.
Since the purpose of Vedas is to introduce the Divine Selfs to us, and all Vedas are replete with their mention, Vedas are of no importance to one who has perceived the Self, as he has already attained the purpose that the Vedas wanted us to achieve. That is why Krishna said in Gita that for one who has truly cognized the Self, the Vedas are like a pond of water that has been engulfed by an ocean.
See IV.9 of Paingala Upanishad:
What is the use of milk to one satiated with nectar? Even so what is the use of the study of Vedas for one who has perceived the Self?
We must salute sages like Yajnavalkya who did all in their power to keep us on the right path. Not only this, they also undertook the task of giving us lead about the true course of life and the true content of various sacred scriptures. Isn’t Yajnavalkya’s words confirming to what we are saying?
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!
All those who cite the myths associated with Siva and others about drinking take note. They are clearly the work of mischievous minds, otherwise drinking liquor is among one of the five most serious sins from time immemorial. It is akin to killing of a Brahmana or stealing of gold, or adultery with the teacher’s wife. Not only drinking, even association with one who does so is a sin.
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We know now that from One Self, 7 Spirits or Selfs were created. People had erroneously started worshiping one or the other of them. A concept of kul-Devata or kul-Devi had developed as per which some Devata or Devi was being worshipped by some families while another by other families. People had begun to consider one or the other of the Devatas as superior to others. At such a time Maitri Upanishad tried to answer questions like who was the superior-most of these 14; whom should we worship the most? The same question is asked in Chapter IV of Maitri Upanishad thereby proving our claim that people were worshipping one Devata or the other during the period when these Upanishads were written. How unfortunate that the present day Hindus know nothing about the Devatas!
See these verses from Maitri Upanishad. Those who still see air, fire, etc. as five elements, please take special note.
IV.5
They said, ‘Revered One, you are the teacher, you are the teacher. What has been said has been duly fixed in mind by us. Now answer a further question. Fire, air, sun, time, whatever it is, breath, food, Brahma, Rudra, Vishnu, some meditate upon one, some upon another. Tell us which one is the best for us! Then he said to them.
Please note that all names are not taken. This is evident from mention of ‘whatever it is’ in between. It is clear from the question that the questioner wished to ask whose worship was the best, out of all the Devatas. See the answer in IV.6:
IV.6
These are but the chief forms of the Supreme, the immortal, the bodiless Brahman. To whichever each man is devoted here in this world he rejoices. For it has been said, ‘Verily, this whole world is Brahman.’ Verily, these, which are its chief forms one meditates upon, worships and discards. For with these one moves higher and higher in the worlds. And when all things perish (in universal resolution), he attains unity of (with) the person, yea, of the person.
Unable to notice the words like ‘chief forms of the Supreme’, and presence of revered names like Brahma, Vishnu and Rudra, Dr. Radhakrishnan has wrongly concluded that this is reference to entire humanity. Says he: “At the end of this world, at the time of universal dissolution, Hiranya-garbha lapses into the Absolute Brahman. Till then individualities are retained by the souls including the world-soul.”
Contrary to his view, this Chapter states that despite being distinct individual entities, the Devatas are all one and the same and it does not matter whom we are meditating upon, to reach the Absolute God. They have been described as the chief forms of Brahman – Supreme God – something that Muslims won’t digest easily. But this is true! The Ahlulbayt have been made the chief forms of God, intermediaries between humans and God, who are connected to both ends; as Noor or Spirit [Rooh] to God or His Manifest Self and when this Noorani Rooh descends in human bodies, to humans. When they lived as humans, showed miracles, prophesied, even scriptures confirmed their super-human stature. They were the living embodiments of God on earth but we couldn’t recognize this, so much so that all but one of them were killed.
Please note that when they were supposed to be in heavens and had not come to earth, it was only possible to meditate upon them. It was believed that once they would come, they would give us true knowledge and lead us through the best of paths to reach God. Then it would become necessary for us to study their teachings and follow them.
And these chief forms were created by the Manifest Self [Paramatma or Vishnu] through one Noor diving into several. Chapter VII (verse 7) of Maitri Upanishad describes the Manifest Self:
And he, verily, is the self within the heart, very subtle, kindled like fire, endowed with all forms of him all this is food. In him are woven creatures here. He is the self which is free from evil, ageless, deathless, sorrowless, free from uncertainty, free from fetters, whose conception is the real, whose desire is the real. He is the supreme Lord, he is the ruler of beings, he is the protector of beings. He is the determining bridge. This self, verily, is the Lord, the beneficent, Creator of all, the golden germ, truth, life, spirit, the ruler, the unshaken, the pervader, Narayana. He who is yonder in the sun, he is one. To these who art this, endowed with all forms hidden in the real space, adoration.
Please note that this is not the mention of God but of the highest creation of God in the form a Supreme Self or Spirit. If there is any confusion, we present here two separate verses from Subala Upanishad, which will clarify the distinction between the description of One God and the One Self.
IV.I
In the beginning this was non-existent, unestablished (in anything else), devoid of sound, devoid of touch, devoid of form, devoid of taste, devoid of smell, imperishable, not dense, not prodigious, originless, as one’s own self (he), sorrows not. That which is lifeless, mouthless, earless, speechless, mindless, splendourless, devoid of name and clan, headless, devoid of glowing redness (like fire), immeasurable, not short, not long, not gross, not minute, not small, not great, not definable, not obscure, not demonstrable, not manifest, not shrouded, not obscure, not demonstrable, not manifest, not shrouded, without an interior, without an exterior. It does not feed on anything, nor does anything feed on it. One should attain this (Brahman) by recourse to the six means of truthfulness, charity, austerity, fasting, chastity (of mind and body) and complete indifference to worldly objects. One should also attend to the following three, self-control, charity and compassion. The pranas (vital breaths) of this (knower of Brahman) do not go out, even where He is they get merged. He who knows thus, becoming Brahman remains Brahman alone.
Isn’t this clearly establishes the relationship between Brahman and the Self, the creation of the Manifest Self by the Non-Manifest Absolute God prior to the creation of the universe. Eventually, the purpose of our worship is to recognize the Absolute God and to bow down in supplication only to Him. One who does this and performs righteous actions, he goes back to get united with God, i.e. attains salvation.
Likewise, Ali and rest of Ahlulbayt have described the attributes of God in detail in their sermons and supplications.
A certain person asked Imam Ali, “By what means do you recognize your Lord and acknowledge His existence”. The Imam, recipient of divine supreme covenant, replied, “I recognize my Lord by those (of His attributes) which have made me to recognize his Own Self and acknowledge His existence.’ He was asked, ‘How has that happened?’ The Imam, recipient of divine supreme covenant, then replied, ‘He is not similar to any form and is not felt and comprehended through any of the senses and cannot be analogized with the people. He is near in that He is far and He is far in that He is near. He is above everything but one cannot say that certain things are above Him. His is before everything but one cannot say that something is before Him. He is inside all things but not the way things are inside other things. He is outside everything but not the way things are outside other things. Glory belongs to the One who is as such and nothing else other than Him is as such and for everything there is a beginner.’
If you notice, Ali too has said in the beginning that he recognized his Lord through the attributes that made him recognize His Self (i.e. Manifest Self). Those who say Manifest Self has not been described in Quran are requested to take note. Manifest Self (Rooh or Divine Spirit) has been mentioned but Muslims have been unable to understand the truth. In the BOOK, we will give several proofs that Manifest Self is described in Quran as well as in other scriptures like those of the Jews and Christians.
Another passage describes this Self (the Divine Spirit or Paramatma) in detail.
V.15
This (self) is all-knowing. This is the Lord of all This is the ruler of all. This is the indwelling spirit. This is the source of all. This, that is resorted to by all forms of happiness, does not stand in need of happiness of any kind. This, that is adored by all the Vedic texts and scriptures does not stand in need of Vedic texts and scriptures. Whose food is all this but who (himself) does not become the food of any. For that very reason (it is) the most excellent, the supreme director of all. Consisting of food (it is) the self of (all) gross objects; consisting of life (it is) the self of (all) sense organs; consisting of bliss, (it is) the self of dissolution, when there is not Oneness whence (can arise) duality? When there is not mortality, whence (can arise) immortality? (It is) not (endowed) with internal knowledge; nor with external knowledge; nor with both these kinds of knowledge, not a mass of knowledge, not knowledge, nor not-knowledge, not (previously) known or capable of being known. This is the doctrine relating to liberation. This is the doctrine of Veda. This is the doctrine of the Veda.
Notice the emphasis on the knowledge contained in the Vedas. Several times over, it is stated in this verse and elsewhere that the doctrine of all Vedas talks of the knowledge of Self, which is also the doctrine that leads us to liberation. The present commentaries and translations of Vedas do not seem to be talking about this subject. Why this discrepancy? Whether all these passages talking about the real content of Vedas are wrong? Or is it that we have understood the Vedas wrong? You already know the answer!
It is clear that the Vedas explicitly describe the relationship of Devatas with Manifest Self and of Manifest Self with God. Hindus of present have been unable to understand the head and tail. Some have taken Devatas to be gods. Some others have said wherever Devatas are being talked about, it is actually talk of God. Such people go on to prove Vedas are talking of one God, but they too are on the wrong. This is so because Vedas have talked of both God and Devatas and not of one at the exclusion of other. Vedas have tried to identify the Devatas, because they are the intermediaries between man and God and their coming on earth in human bodies was being celebrated from much before, and they are the rope to salvation. Forces of Darkness (Zulmat or Tamas) were bent upon removing this knowledge so that man remain digressed. If man won’t even identify the rope, it would become impossible for him to attain union with the Manifest Self (Paramatma). He will thus never attain salvation.
The Devatas have a role to play even inside us. Our self, when it gets in contact with these Noors, ascend towards purity until it reaches the desired level for salvation. As Ali said:
The cure is within you, but you do not reflect. You think you are but a small entity, but within you lies an entire universe.
[Ref. Maqbool Ahmad in tr. of Quran, Surah Baqarah]
Man is here to give a test. God tests them with bounty and sometimes with afflictions of fear and hunger. Salvation is for those who pass the test. Rest of the selfs will continue to stay in this world.
As Quran said:
And surely, We shall try you till We test those who strive hard and As-Sabirin (the patient), and We shall test your facts (i.e. the one who is a liar, and the one who is truthful).
(Quran, 47:31)
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