(c) 2013-2014, Durgadas Rodney Lingham, All Rights Reserved.

NO PART OF THE FOLLOWING ARTICLE MAY BE REPRODUCED IN ANY MANNER, EXCEPT BY OBTAINING DIRECT PERMISSION FROM AUTHOR.

WISDOM OF THE RISHIS:
The Secret Nature of the Rig Vedic Hymns

 By Durgadas, Veda Kovid.



(c) Copyright 2013-2014, Durgadas Rodney Lingham, All Rights Reserved.

NO PART OF THE FOLLOWING ARTICLE MAY BE REPRODUCED IN ANY MANNER, EXCEPT BY OBTAINING DIRECT PERMISSION FROM AUTHOR. 

Contents:

Overview: Spirituality and the Vedas: An Introduction to the Rishi Veda

INTRODUCTION: Understanding the Rig Veda through Spiritual Eyes
I. The Ninety-Nine Chakras
II. The Twenty-One Chakras
III. The Seven Chakras and their Opening
IV. I Realise Myself as All the Primal Sages of Vedic Knowledge
V. I am the Great Vak, Para-Shakti of the Universe
VI. Muladhara Chakra
VII. Transforming the Sexual Fluid
VIII. Various Verses

Overview: SPIRITUALITY AND THE VEDAS:

The Rig Veda is the World's most ancient text, and reflects many rituals and keys to the ancient Old-world Culture, that of the ancient Aryas, the ancient noble peoples of India.

Why, then, have many people not studied the Rig Veda Samhita itself and regarded it as merely a book of primitive hymns or mantras?

The Rig Veda is a largely 'untouched world', that has remained, perhaps some 3000-5000 years, untouched by many Vedic, Yogic and Tantric scholars alike, let alone the more recent studies in the Western world and academia.

Held by the Brahmins, the priestly caste of India for several thousands of years and passed down orally, it was perhaps Maharishi Dayananda Saraswati, that first 'released' the cryptic nature and higher Yogic symbolism of the Rig Veda, and it's teachings to the world, on a large and spiritual scale, followed by Sri Aurobindo.

Most scholars had looked at the Rig Veda, and largely ignored any significance it had, except some Astronomical, Psychological or mere poetic verse pertaining to elemental deities as they saw them, or an historical feudal wars between various Hindu clans or tribes some thousands of years ago.

The Rig Veda, meaning 'Wisdom of the verses', is divided into Ten 'Mandalas' or 'Circles', which are the Books, of which all have numerous hymns to various deities, and also hymns to natural and transcendent forces of nature (para bhutas), explained in the Upanishads, the more esoteric recession of the Vedic literature, that act as commentaries on the sacred Vedas, especially the Rig Vedic symbolism, which they often commentate upon.

Many have translated the Rig Veda as meaning 'Veda of Verse', but Veda itself means 'Wisdom', from the root 'vid', 'to know', from where the Sanskrit term Vidya or Knowledge is also from. As it is a collection of 'verses of wisdom', or Rig Veda, its verses then, must be of some occult wisdom, of which we must explore, since wisdom wouldn’t denote merely a collection of ritualistic hymns for sacrifice!

Perhaps the first question to my mind several years ago was, 'the Rig must have some spiritual explanations of the hymns - but where can I find these?' , to which, my prayer was answered, by reading Satyarth Prakash (The Light of Truth) and A Commentary on the Rig Veda (Rigvedadi Bhashya), both by Maharishi Dayananda Saraswati, the founder of Arya Samaj and great modern Vedacharya or scholar of traditional Vedic wisdom and teachings.

Swami Dayananda does not do a Christian-missionary, like many Hindu Swamis, and say 'The Rig Veda states', without giving any fixed quotes or examples or commentaries, but goes right back to the Rig Vedic verses themselves with his clever translations, and quotes various verses in support of his claims, by breaking down the ancient Vedic Sanskrit terms themselves and revealing their deeper inner mysteries, as stated in ancient texts such as Nighantu and Nirukta of ancient times, dealing with the meanings of Sanskrit words from their dhatus (roots) in the aksharas or letters of the Sanskrit alphabet also. By doing so, we can find a deeper meaning to such words in the ancient texts and to a much deeper spiritual value.

It begins to open a river, if we like, of continuous wisdom from the most ancient Vedic times, down through to modern times with even the later Tantric and Yogic literature, using merely updated and modern linguistic terms and adaptations to describe the same concepts that were embedded in the Rig Veda several thousands of years ago; a time even before the great civilisations of the Egyptians and Sumerians flourished!

Hymns of the Mystic Fire by Sri Aurobindo is also another eye-opener regarding the verses and symbolism inherit in the Rig Veda, as he has seen a more psychological and higher-yogic symbolism in many verses, continuing on where Swami Dayananda left off.

I think the Rishis give blessings to few individuals, of who become Hindus and truly want to know the meanings of the hymns they wrote. To the rest, it remains hidden. In this sense, there are many occult hymns detailing Yoga, Vedanta, especially Jnana-Yoga and the whole Advaita Vedanta teaching of Shankara, in the Rig Veda’s first Mandala, Sukta 164, to the Universal Gods.

The Gods themselves should be studied in-depth, in order to truly understand them, their significance and their symbolism.

For example, Prishni is the name of a Goddess in the Rig Veda and the name means 'Spotted'. She is mother of the Marut-gods who are 'Flashing beings' and deities of lightening.

Hence, Prishni of the Rig Veda is the Night Sky with all the Stars, a Cosmic symbol of Mother-Maya of later times, and also the Black-Night (Kalaratri) or Goddess Kali, of later Hinduism. Both Kali and Prishni are the supreme form of the concept of life-force or Prana, since they are both wives of Prana-personified, Vedic Rudra, the later Yogi-God Shiva of India!

The Vedic god Soma is allied with Rudra (Shiva) as the healer, lord of wisdom and bliss as the moon. He reminds one of those blissful forms of Lord Shiva, that we call as Kameshwar (Lord of Love), Sundara (Blissful One) or Dakshinamurti, who personifies the Thousand-petalled Chakra (Sahasraradala Chakra) in Yoga, which is the abode of Soma, the immortal elixir (Amrita, or ambrosia of the Greeks).

Soma is thus the proverbial ‘Fountain of Youth’ as the Yogic power of vitality within us, that we must seek to awaken in Yoga and preserve. It is hence Ojas or Vitality-Immunity in the science of Ayurveda of the Hindus, which must be always guarded and allowed to flow for proper maintenance of health and vitality. No wonder then, he becomes the Vedic-God of healing!

Mandala IX of Rig Veda is actually all about and dedicated to Soma, and this relates to the 'Shiv-anand' (Bliss of shiva) of later times - he is even lauded as thousand-eyed, which is Shiva as Sundara, representing the abode of Bliss in the Thousand-petalled lotus at the Crown of the Head, or Soma. Shiva is also the Moon, representing the Mind (Manas) or Shukra (Semen) that must be transcended or transformed into the Divine Mind (Logos) or the Soma. He is hence Somnatha, the ‘Lord of Soma’, corresponding closely to the nature and personality of the Vedic god Indra!

So, these are examples of Vedic Devas or Gods and their various natures.

The idea that Devas are various overlords of Grahas or Plantary Forces is also Vedic In nature, such as the idea of goddess Prishni as the Sky has been explained.

But, also, Deva means 'One who shines' or Illuminates, meaning a Star. It also refers to a Divine deity, and hence Devas in the Vedas were both Cosmic Forces, Stars and Yogic deities and personified Siddhis and Powers of Yoga and hence represent all forces in later Hindu occultism or Tantric lore, which combined Astrology, Symbolism, Yoga and ritualistic worship together.

The deities and personalities such as the Maruts and Kesins of the Rig Veda, remind us much of the Sadhus or Siddhis of Tantrics – the later wondering naked Saints or Babas of India who smear themselves with ash and dwell in cremation grounds, feared by one and all, except the wise Yogi who sees past their outer appearances.

In the Rig Veda, they likewise take forms of ghouls (ganas), and are in fact lauded as being 'Ghora' (Awful), 'Ugra' (Wrathful) or 'Rudras' (Forms of Rudra, or Terrible Ones), as forms of the god Shiva as they are also later seen. They also dwell mountainous regions (Parvatas) and hence belong to the Himalayas, the abode of Yogis to this day.

So it makes Tantrics and Tanta an essential part of the esoteric-occult tradition of Vedic sects, as in later times, Tantrics were always Vedic Hindus, not separate, and formed a part of the Yogic aspect of Vedic society, albeit in it’s more austere or extreme form at times!

Many deities esoterically, relate to forces of Yoga and aspects of Yoga that can be clearly seen by their Yogic symbolism:

Two Ashwins - Ida (Ila) and Pingala (Bharati), the two Nadis or subtle Yoga currents in Yoga, denoting the Left-Lunar (Ida) and Right-Solar (Pingala) channels. Specifically speaking, the Ashwins represent all dualities in Yoga.

Indra - Sushumna (Saraswati) nadi or central subtle channel in the Yoga system, which leads to the Self. Indra also means ‘Master of the Indriyas (Sense Organs)’ and as such represents both the archetype Vedic Yogi as also the Self-realised Deity.

Decapitated Vritra - Kundalini-naga (Agni). Vritra, meaning obstruction is the enemy of the God Indra and is destroyed by him. He represents the Ego and also the coiled energy of the goddess or serpent (naga) of Kundalini in later Yoga, that remains coiled or dormant in the base of the spine, only to be awakened in higher Yoga practices. His death by Indra symbolises the Shakti or power here being unleashed, or set free to ascend up the Sushumna Nadi, represented by Indra and Goddess Saraswati.

Rudra - Kundalini-naga or terrible up-moving (howling) vayu (Ahirbudhnya). Vayu is wind, which moves upwards (udana), which is the force of Kundalini or Vritra transformed into the force of spiritual awakening from the base of the spine to the Crown Chakra at the top of the head. It is the energy of later goddess Bhairavi (the wrathful one), that, as Fire, ascends upwards towards the Cosmic Self, the realm above all the heavens.

Yama – Pranayama. Yama meaning ‘to control’ is the Vedic god of death and represents the death of Prana or breaths, or their restrain. This is known as Pranayama in Yoga, or “breath control”, where the breath is restrained. In the Vedas, Yama hence has power over Prana, as both physical breath as in breathing, and also Prana as in Life-force of the Soul, as the superintendent of death.

Brihaspati or Brahmanaspati - Mantra and Sanskrit. Brihat means “word” and hence Brihaspati is “lord of the word”, and Brahmanaspati means “lord of prayer”. As such, he personifies the importance of both the sacred word (or mantra) and Sanskrit language in the Vedas as a deity. He is also the Divine Priest that, like later Ganesha, must be invoked before all other gods so that one can access the power of all mantras and words and make them effective.

Varuna - Devotion to Sadhana and Dharma. Varuna represents the principle of devotion on the level of Rta or the Cosmic Law, later dharma. It is devotion to these principles, the yamas and niyamas of later Yoga, that Varuna, along with his twin Mitra, personifies. He also represents the austere devotion to sadhana or spiritual practice and disciple, which rests in Rta or Dharma, the divine or cosmic law, the sacred law of the Aryas or Vedic peoples. In a sense, he is much like later Brahma, the creator, who personifies these as the primal Law-giver and Teacher.

These are a few examples. Indra is opposite to Varuna, being the Self-Principle opposite or beyond the Cosmic Law that is Varuna, much as later Shiva and Brahma become opposite gods of the same coin, representing Destruction and Creation respectively.

Shiva is more Fire (Agni) as is Indra and Self-wisdom (Atmajnana), and Varuna or Brahma or Vritra is more Waters or Soma and Worldly Wisdom (Jnana or Vidya). Tapas or spiritual austerities is also personified by Indra-Shiva and Puja or ritual devotionalism  of the social-sphere and temples is Varuna-Brahma, one could almost say!

This also brings us to an Ayurvedic correlation: Indra-Agni is hot and fiery and hence Tejas (radiance), reflecting the principle of later Pitta, the biological humor of bile and fire; Varuna-Soma is cooling and vigorous and hence Ojas (vigour) and the later biological principle of Kapha (Phlegm or water) and Vayu-Vata is Prana or life-force and breath, representing the biological humor of Vata (Wind or Air).

In later Yoga, we also have three bodies: Sthula Sharira (The physical body), Sukshma Sharira (The subtle body) and Karana Sharira (The causal body). On this note, the Vedic deities are also often triple or three-fold, and hence the Ayurvedic and Yogic sciences and their symbolism reflects the Vedic and remains imprinted in these hymns and nature of the Vedic deities.

These are all loose examples of the way that the Rig Veda can be interpreted, and gives light on some of the various relations. Rig Veda is hence a book of 'Verses of Wisdom', not merely a book composed of poetic Imagery of some bored white-robed Sages that dwelled in a river-culture!

We must remember that the Vedic era was a time of poetic-speech and advanced thought-symbolism or metaphors. So whatever was said was said in poetic or the nature of riddles and hence we don’t expect such to be obvious.

The Veda, then, is the first speech; the later body of literatures as Upanishad, Purana and Tantra and hence the later speech, of the four levels or recessions of speech/wisdom, that Rig mentions (I.164.45).  It is said that normal people only speak or know the last, Tantra or the 'explanation of the mythological (Purana) commentary on the secret teachings (Upanishad) which are the teachings of the highest knowledge or seed-teaching (Veda)', so to speak. It becomes as if a family-tree of knowledge, of which Veda is the primal source or Great-great Grandsire!

The Vedas are fourfold. There are the Wisdom of the Verses (Rig Veda), the Wisdom of the Songs (Sama Veda), which were largely the work of the Kavis or Poet-Rishis or Seers (Bards). Then there are the more Ritual-explained recessions, the second Veda, the 'Wisdom of the Sacrificial Rites' (Yajur Veda) and the Upanishad-like Veda, that explains the nature of the earlier Vedas, the  'Wisdom of The Fire-Priest' or Atharva Veda, remaining the most occult.

Atharva Veda is as old as the Rig Veda, however. As noted, it's the 'Wisdom/teachings of Rishi Atharvan, who is already old and well known in the earliest of the Rig Veda's hymns!

Such teachings of Rishis are hence extremely ancient, and were passed down through many recessions. Atharvans were hence occult-masters, much like Tantrics of later times; Rig Veda also suggests this, in relation to the madhu or soma-vidya (Soma-wisdom) of the Atharvan, Dadhyak (Rig.I.116.12 / 112.22119.9 etc.).

To expand on this idea, the Seer Atharvan and his son, Dadhyak, appear amongst the oldest teachers in the Rig Veda! Indra's thunderbolt, in fact, is made of the bones of the Rishi or Seer Dadhyak (Rig.I.84.13) - perhaps this also connects us to the Tantric Symbol of the Shaivite Vajra (Thunderbolt) or Trishula (Trident of the god Shiva in later times), as a Tantric/Atharvan symbol, associated with Occultism from the most ancient times.

The Seer Atharvan and Dadhyak his son are also mentioned as Old Sages in the Rig Veda, along with the Manus or Progenitors of Vedic peoples (I.80.16).

In other places, Atharvan establishes the first sacrifice and paths of the Aryans (I.83.5). Atharvan is also the first-priest who establishes Agni, the Fire-God (VI.36.13), and Dadhyak is lauded as Indragni's seer (IV.36.14).

Hence, Atharva Veda and its wisdom was Occult even in Veda and in fact the Atharvans were seers of Indra and Agni, foremost of Aryan gods. So how, then, can Atharvaveda be of non-Vedic extraction as some have claimed, as ask? The answers clearly lie in the Rig Veda itself, the source and origin.

In fact, Rishi Atharvan in VI.36.13, brings forth Fire or Agni from a Lotus, from the Universe's Head, or a Priest, which appears like a Tantric statement, of the awakening of the Third-Eye or Lotuses, which are often later metaphors for the Yogic Chakras! To support this, Atharvaveda lauds Atharvan, as attaining the Crown-Chakra state, where the Prana rises above the head (X.2.26-27). So Atharvans are forerunners of the Tantric Rishis and Seers, who also used several Fire ceremonies in their rites, reminiscent of the Vedic Yajna or sacrifice, and also just as symbolic.

In this note, we also see that Atharvan first receives Vedic knowledge from Prajapati or Brahma in the famed Mundaka Upanishad, which is a Tantric-like Upanishads, which relates Goddesses like Kali to the Vedic Atharvan or Fire-cult and Yoga also!

In fact, the Rishis are formally what we know as the Swamis, Gurus and Acharyas or Teachers of the present-day and can be seen as ancient forms of such.

For some pathetic reason, scholars have swayed us into thinking that Swami orders etc. and other monastic ideas, arose from some non-Aryan source but in fact, Vedic Rishis are as old as the entire Vedic tradition itself, and are an essential part of Sindhu Dharma, the Faith of the Sindhu-Region, what we now know as the so-called Indus Valley Civilisation.

In fact, why should we exclude Tamils or Dravidians as non-Vedic an aboriginal pre-Vedic people as many scholars wrongly have? It has no logic.

Dravidian peoples claim decent from Manu and the Saraswati Culture of the Vedas. Their agama based-traditions actually began in the Aryan North in Kashmir and the Himalayas, the abode of Shiva (despite him supposedly being a god of the South!). Likewise, Agama literature, representing the later Tantric ritualism of Shaivites predominates in Northern Nations like the Himalayan regions more so than Vedic culture in S.India, so such a division seems quite silly – for example their use in Kashmiri Shaivism, which has it’s own Agamic and Yogic traditions in the North.

Should we also state that the worshippers of Krishna in Mathura and Gujerat are likewise Non-Aryans, since Krishna (who lived in these regions), is their main deity? It becomes stupid and in fact, is harmful to a peaceful humanity.

Most of all, Ganapati Muni, Ramana Maharishi of recent who were great Vedic scholars and wrote the former wrote on many spiritual relations of the Veda, Adi Shankaracharya of the Adaita Vedanta school of thought and the greatest Vedantin, along with Sri Ramanuja, Madhavacharya and Vallabhacharya, all commentators on Vedic philosophy, not to mention the great commentator on the Vedas, Sayana, who along with Shankara, were the greatest commentators on Vedas in modern times, were all Dravidians of the deep South of India, supposedly non-Vedic people!

We therefore begin to see silly, then it is to state that S.Indians reject Veda and that Veda is not S.Indian! In fact, it appears from Shankara and Sayana, at least, that many teachings on Vedism, often degenerating in N.India, were never lost in S.India, to the Tamils! Swami Dayananda Saraswati also stated that Dravidian languages were derived from Vedic Sanskrit as all languages; as Swami Vivekananda and Sri Aurobindo also alluded to.

On this note, we could go on and on.

But the whole point and theme here is that the Rig Veda is more than just a few words of ancient India by some Priests who tended cows!

It also includes the keys to undermining so-called scholars of Veda in the West and is full of Yogic, Tantric and Vedantic Spiritual Imagery!

Let us then, awaken that Rishi within us, and attune ourselves with what the Rig Veda actually is - the 'Wisdom of the Verses' of our ancient forefathers, without whom, I would not be writing on such topics, and people would not be reading on them!

Introduction:
UNDERSTANDING THE RIG VEDA THROUGH SPIRITUAL EYES:

Many Yogis have looked back to he ancient Rig Veda, the oldest of all Vedic texts, to the origin of Yoga and it's concepts.

Well-known ones include Shri Ganapati Muni, and also Shyam Sundar Goswami, who in his book on Laya Yoga, has provided many references in the Rig Veda to Tantric and yogic concepts, as well as the origin of Yoga in Veda itself. Sri Aurobindo also liberally referenced the Vedas, as did Swami Yogeshwanand, a famous modern Yogi and founder of Yoga Niketan in the Himalayas.

There are many terms such as Maghavan, Indra, Sachivan etc. in the Rig Veda are synonymous with or denote power or shakti as in later Laya-Yoga's transforming force of Kundalini, and also Tantric-Yoga terms such as Soma, Amrita, Indu, Sachi (Shakti), etc. that appear in the Rig Veda itself.

Even the Upanishads, such as the earliest Aranyaka phase know of the later Samkhya concepts such as Purusha (Spirit) and Prakriti (Nature) expressed as Dyaus (Sky) and Prihivi (Earth), often invoked as dual-deity, and the dormant Kundalini-shakti of later times as the serpent-energy of the Goddess in Tantra is known as the Vedic serpent Vritra, Vala, Arbuda etc., who has within him all the Seven Powers (Rivers) - those of Yoga!

Here, we explore just some concepts and terms and their explanation, in order to give an explanation of the Rig Veda and it's esoteric significance, as elsewhere in this work.

I. The Ninety-Nine Chakras:

'In the wild ecstasy of divine immortality, I destroyed all the ninety-nine cities of Shambara; And utterly the hundredth abode, when helping the servant of the gods in the Atithgva lineage'

(Rig Veda. IV.26.3)

According to the Vedas, there are Seven Chakras in each 'layer', of which consists of Three Worlds. But, there are 33 'Layers' of these Chakras, of which correspond to the Thirty Three Gods of the Vedic Philosophy (Rig Veda. II.6.9).

Hence, these 33 Abodes, Multiplied by Three Main Chakras, or 'Worlds', means that there are 99 Worlds or 'Main Chakras' in the Subtle Body, according to the Vedas, the 99 Cities that Indra destroys! Hence it has an inner meaning.

It also has an outer-meaning, it shows that the Vedic Peoples knew of 33 Realms of Existence, each with it's own Heaven, Earth and Atmospheric Regions, which are the Three Regions! It hence shows the Rig Veda should hence be viewed more carefully.

The Hundredth Abode here, would be the Supreme Abode of Brahman or Parambrahman himself, the great Mahajyothi that Jnanis attain, that great Void (Sunyata) or nothingness, that is attested to in both Vedantic and Tantric works alike.

These also refer to various states of the Mind, numbering 100.

In Yoga, the Four Levels of the Mind are:

Chitta – Unconscious Mind
Buddhi – Intellect
Manas – Emotional Mind
Ahamkara - Ego

Each has combinations according to the Gunas or modes of nature:

Sattvika or sattvas – that of goodness
Rajasika or rajas – that of passion and ego
Tamasika or tamas – that of darkness, ignorance or inertia

There are also gradients and combinations of each as follows:

Of each division in each is also a sub-classification of each 5 categories, thus making 100 (4 Levels x 25 Guna States each) Levels of the Mind - the 99 Cities of Indra - the 100th State - the Sattvika-Sattvika Chitta = the Jivatman or Self-state), the mysterious 100^th City of Indra.

Chitta:

I. Sattvika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika
-Rajasika-Tamasika

-Tamasika

II. Sattvika-rajasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

III. Rajasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

IV. Rajasika-tamasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

V. Tamasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

Buddhi:

I. Sattvika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

II. Sattvika-rajasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

III. Rajasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

IV. Rajasika-tamasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

V. Tamasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

Manas:

I. Sattvika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

II. Sattvika-rajasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

III. Rajasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

IV. Rajasika-tamasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

V. Tamasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

Ahamkara:

I. Sattvika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

II. Sattvika-rajasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

III. Rajasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

IV. Rajasika-tamasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

V. Tamasika Levels:

-Sattvika

-Sattvika-rajasika

-Rajasika

-Rajasika-Tamasika

-Tamasika

On these, the Sattvika, sattvika-rajasika, rajasika, rajasika-tamasika and tamasika, hence each have their own sub-levels along these lines, as shown above under these various headings.

This is also described in the Vedas elsewhere, as the 99 Cities of Indra, the 100th City, being the Sattvika-Chitta state, relating to the pure-awareness state of Atmajnana or Self-realisation (99th being Sattvika-rajasika Chitta):

"He who with strength of both his arms, destroyed the Ninety-Nine Cities, killed Vritra and slew the Serpent. This 'Indra', is our friend (sakha), Shiva (the auspicious one). He sends us streams of riches as horses, cattle and corn." - Rig Veda. VIII.93.2-3

We hence see the symbolism of the Four Levels of the Mind and also the 100 Cities in the Vedas, as also the various layers of existence relating to the Vedic Cosmological models, which appear highly advanced.

It also shows that Indra and Shiva are one and the same deity, making the connection with the inner Soul or Atman in Yoga, attaining the Atmajnana or Self-Wisdom.

II. The Twenty-One Chakras:

'As soon as the divine beings had discovered the Thrice-Seven mysterious things [i.e. 21 Chakras] within you, with these, of One Mind [of the Jnani], they preserve Immortal Life.' (Rig Veda.I.72.6)

Traditionally in Yoga, there are said to be 21 Chakras; Seven Lower Chakras (representing the nether-regions), Seven Middle (from base or Muladhara at base of the spine to the Sahasrarapadma at the Crown of the head) and Seven Above the Crown (known as the Para-Chakras or transcendental chakras of Shiva), of which correspond to the three Vedic regions of Prithvi (Earth), Antariskha (Atmosphere, or the Middle-Region) and Dyaus or Svar (Heaven or the Transcendent Realm of Light). Sometimes Heaven is the Middle and Atmosphere is higher as Pranic regions.

Here, there are 'Thrice-Seven' mystic things contained within the Vedic Agni, the Divine Fire who represents the Cosmos and these three regions. Agni is Three-faced and Seven-Rayed (I.146.1) in Rig Veda, and is also Vaishvanara (The Universal Man). He is hence Vishvarupa (lit. “Cosmic Form”), who is also Three-headed and Seven-rayed (Rig.X.8.8) who is the Son of Tvashtar. (II.11.20).

The three heads refers to the Three Worlds or the Lower, Middle and Higher worlds, or three states of the chakras, and the Seven Rays are the Seven Chakras or Lokas (worlds, realms or spheres) that are within them.

As Vishvarupa means 'Universal Form' and is hence Vaishvanara the 'Universal Man' or the Subtle Body, of which contains all of these 'Thrice Seven' mystic Things, or the 21 Chakras, of the Universal or subtle Body.

It is only when Agni or Vishvarupa, the subtle body's 'heads' or three 'granthis' (knots in Yoga) in the subtle body, or the Three Main Chakras are cut off (as in Rig.X.8-9), that the Seven Rays or Chakras are Released, or the '21 Chakras' that are contained within him are released.

These three granthi or knots in Yoga are the Brahma-granthi at the base of the spine (Muladhara Chakra); the Vishnu-granthi in the Heart (Anahata Chakra) and the Rudra-granthi in the Third-eye (Ajna Chakra). When all knots or granthi or pierced or destroyed by the Yogi, he can attain the higher state in the Crown Chakra at the top of the head, corresponding to the realm of Bliss (Ananda) or the mystic Soma.

It hence shows that Vishvarupa (Universal Form) and Agni, Vaishvanara, as Agni is also Fire and the serpent, is non-Other than the Goddess who later appears as Maya or the concept of the Cosmos as Illusion, who hides or obscures all these (through avarana-shakti or veiling power) - moreover, as Vritra or Kundalini, also the Goddess Maya or Kundalini, that withholds all these 21 and Seven Chakras within her (representing the Causal Body as the Cosmos wherein all of these are contained).

Moreover, as noted, the Three Heads are symbolic of the three granthis that stop these. Through the power of the Vajra or Lightening, which is Indra, these Granthis or 'Heads' are cut loose and hence the Chakras released. Hence, Vedic Indra has the same function as the later headless goddess Chinnamastaka Devi, who represented the opened crown Chakra, allowing the Soma to flow.

This verse also has another meaning:

To those that are bhaktas or devotees (dasas) of the gods, the Rig Veda herein states that the celestial powers of the divine aid them in their battles. Here, Raja Divodasa (devotee of the divine) has the grace of Indra.

But it also has another meaning - Indra himself does this in the joy or bliss of immortality or his own self-nature, through which he is able to discard or destroy all the senses or cities in the subtle body. This is a bit mixed. But, a re-interpretation of this would mean:

'Those who are devotees of the Supreme, by his grace, their senses [demons or cities] are destroyed and they attained the grace of the Supreme himself',

We must remember that the demonic forces in the Veda are analogies for inner Yogic obstructions and forces, such as the ego (ahamkara), senses (indriyas) and other such psycho-spiritual forces, not to be taken literally as groups of people or supernatural demons or entities as such, as many interpreters on the Vedas have erroneously done!

III. The Seven Chakras and their Opening:

'Allied with you in your friendship, celestial immortality, the [inner] controller of the senses made the waters flow for mortals. Killed the [dormant] serpent and sent forth the Seven Oceans, and opened as it were obstructed fountains.' (Rig Veda.IV.28.1)

By controlling the senses or Pranas (breaths) in Yoga, as in Pranayama or breath-control, the downward-movement of vital airs (pranas), or apana-vayu (down-moving air or descending breath), is able to slay or awaken the dormant serpent, Kundalini, by which contains within itself, the key to awakening all the Seven Chakras, or Spinal Centres. Here, apana-vayu represents the force of descent and destruction or death of the senses, eliminating them, as in the science of Ayurveda, the apanavayu or down-moving air is responsible for elimination of wastes in the body through the anus and urogenital tract.

The force of apanavayu here is Indra’s thunderbolt or vidyut-shakti – his lightening-energy that descends and pierces or slays the serpent, Kundalini or Vritra (obstruction), the Brahma-granthi spoken of beforehand. The symbolism is represented here since lightening descends from the clouds or skies and destroys what is below.

It can hence be said that 'All powers of Realisations, or Siddhis (yogic powers), reside within Kundalini, and once awakened or slain, all powers are released' in a manner of speaking.

Hence the Seven Oceans are the Seven Chakras that are awaken or opened 'like fountains' as they pour forth, once, by fixing the mind on the immortal-self or inner-controller (hence they are allied, Soma is Mind and Indra is Atman or Self), one is able to control the down-moving airs to slay or agitate and awaken Kundalini, the dormant serpent-force at the base of the spine, by which releases the Seven Chakras or Powers or the Subtle Body, as Oceans, meaning awaken the Kundalini-shakti in Yoga, allowing it to ascend and pierce all chakras as it moves upwards (awakening or opening them).

They are also knots (granthis) in the Sushumna, by which, by attaining the inner-self (Indra or Jivatman, the Self) and uniting it with the Immortal One (Soma or Brahman – the supreme Godhead), all these obstructions are hence killed or the senses culled, and one attains to these higher planes of existence, which are the opening of the Chakras, the moving from the physical (sthula) to the subtle (sukshma) and finally to the causal realms (karana) and the Self (Atman).

This is why in the Vedas, Soma (representing the Godhead or Brahman) and Indra (representing the Jivatman or Soul) have to be 'allied' in friendship, or united first. This is the state of “Becoming God / Brahman”, or the Yogic maxim “Aham Brahmasmi” (I am Brahman!), the becoming One with the Supreme.

Otherwise the yogin would continue identification with his worldly, temporal or illusory (Mayaic body) due to identification with the Ego and Mind-body complex (represented also by Vritra in the Vedas), and the Kundalini, the force of enlightenment at the base of the spine would remain dormant (or curled up, as a serpent) and not awakened, or released.

IV. I Realise Myself as All the Primal Sages of Vedic Knowledge:

'I am the first of mortals (Manu) and I am the Sun God: I am the poet-seer Kakshivan!' (Rig Veda.IV.26.1)

In this verse, the Seer Vamadeva Gotama declares his unity or Oneness with the deity Indra, much like the later expression of “Shivo’ham” or “I am Shiva!”.
Vamadeva Rishi here hence realises himself as One with Indra, and hence as one with the Great Sages who founded Humanity before him, who were also seen as Indra’s avatars or earthly incarnations.

Manu was the first Man, who gave Veda to Mortals, and Manu himself received the Vedas from his Father, Surya the Sun God.

Kakshivan received the 'Fifth Veda' or Knowledge of Ayurveda, the Hindu medical science and is seen as Dhanwantari, the later Hindu God of Medicine’s incarnation, although associated in the later Puranas as an avatar or incarnation of the god Vishnu, not of Indra-Shiva as here in the Rig Veda.

The Seer Vamadeva’s Self-identification as Indra hence identifies himself as the transcendent Self-complex, of which taught even the Sun God in the Science of Veda (as per Sri Krishna in his Bhagavad Gita, saying that he, identifying himself as the Supreme Self or Brahman, first taught Yoga to the Sun-God), and hence directly gave revelation to Kakshivan, considered his avatar, or Incarnation, as Dhanwantri with regards to the science of Ayurveda.

V. I am the Great Vak, Para-Shakti of the Universe:

'I bend the bow for the Terrible one, so his arrow can strike down the hater of devotion.

I start and order battle for mortals, and I have entered the Earth and Celestial region

On the world's summit I generate the Father: my abode is in the water, in the cosmic ocean.

I extend over all being, and touch even heaven far beyond, with my forehead.

I breathe a strong breath like the wind and tempest, the while I hold together all existence.

Transcending this earth and transcending heaven, I have become so great in my grandeur.'

(Rig Veda.X.125.6-8)

This is a hymn of the Great Goddess or Para-Shakti, who here speaks to Mortals, declaring her Supreme Position in the Cosmos, as the power of all and power behind all; She is the Great Power of the Universe as Speech (Vak), by which Surya or the Sun-God himself knows the Veda. Whereas Indra is the Veda vidya or Wisdom of the Vedas and the Self, Vak or Para-shakti, the Goddess as Speech and the Supreme Power is called Saraswati the 'Essence of the self' or it's manifestation, hence Speech or Veda itself, by which Mortals like Manu and even Devas like Surya, receive the Veda.

She is hence the power behind the Vedas as speech, word of the Sanskrit language, the sacred language of mantra or hymns of which, without which, we would have no Veda! The Goddess is Iccha-shakti (Will-power), Kriya-shakti (Power of action) and also Mantra-shakti (The power of mantras) as also Atma-shakti )The power inherit in the Soul or Self).

Parashakti is hence the great Speech of Veda, by which comes from Indra or Transcendent Wisdom himself, in manifest form. Here, the Yogi identifies himself with this Para-shakti, as the Veda itself and hence all Revelation itself, even that to the Devas or Gods.

Indra himself and the Gods however are powerless without the Divine Goddess, Shachi or Shakti, which is the consort of Indra in the Veda and corresponds to his Ojas (vitality) or Bala (strength), personified by the Soma and his drinking of it, granting this power, without which, he cannot slay the Ego-serpent, Vritra.

This is also much like how in later times, it is said that “Shiva without Shakti is a Shava”, or that Shiva or Indra as the Consciousness of the Soul or Self, is merely a lifeless corpse without the Shakti or power to animate it.

This is also why in Tantra, none of the gods can act without the Shakti, especially calling down the forms of Durga and Kali of later times as demon-slayers to aid the Gods when their powers are useless against the higher enemies or darker forces of the Asuras or demons / anti-Gods.

VI. Muladhara Chakra

Vedic Indra is the deity of the Muladhara Chakra  or the root and base Chakra in Tantric-Yoga, and in the Rig Veda, holds the Four-edged Vajra, which is the Four-petalled Muladhara-Chakra in Tantric Yoga of later times representing this.

This form of Indra is the “lower Indra” that must be transformed from this lower aspect representing Ego into the higher Indra representing the Self.

For example, Indra (Master of Senses of Yogi) both destroys his Mother and Father is explained in Brihadaranyaka Upanishad by Rishi Yajnavalkya.

There it is stated that Mother is Vak (Speech) and Father is Manas (Mind). This is what is meant also by Indra slaying his father, Vritra – silencing the mind-ego complex of Yoga.

By silencing the Mind, the Yogi then silences his Speech and hence becomes a Muni (Silent Seer), by practising Mauna (silence). As such, he frees himself from all desires. IV.18 of Rig Veda explains this, and hence it's true meaning.

Indra we note, then stands alone, with no "Devas" or Gods to help him - meaning he has abandoned all images and forms, and plunges himself into the highest state of the Self, beyond all the Gods. The Devas or Gods here represent the transformed Senses (Indriyas). He thus stands alone, representing his unity in the Cosmic Self or Brahman.

It is hence from this Earth Chakra, that Vritra, the obstruction and enemy of Indra as Kundalini is slain, by Indra's Vajra, the electrical power of the Vajra as vidyut (lightening), or the great energy and mantra 'Lam', which is also Indra’s mantra in Tantric Yoga and that of the root or earth (Muladhara) Chakra.

The Four-edged Vajra of the Rig Veda hence has a lot of significance here! There selected references in the Samhita are found in the Rig Veda, (I.152.2 & IV.22.2.) which relate to the four-petals of the Muladhara Chakra as it’s power of primal awakening stage of the Kundalini in the base of the spine.

Moreover, the next Chakra up from Muladhara is the Swadhishthana, the water-chakra in the lower navel region of which is the Chakra that in Tantric-Yoga is of the Kundalini and Makha the Mythological Beast. This is the demon Arbuda or Vritra of the Waters (hence Watery Chakra which is Swadhishthana) of the Veda.

Not only that, if Indra's Four-edged Vajra is the Muladhara from where the Electrical Energy arises that slays the Watery Demon or Kundalini in the next Chakra up or Swadhishthana, it shows of a direct reference of the awakening of Kundalini and the releasing of it's (Vritra's) withheld Seven Water-channels or Oceans (Sapta Sindhu), representing the opening of all Seven Chakras from Muladhara to the Crown Chakra after initially opening the Muladhara and putting to sleep the mind-ego complex there:

'Allied with you in your friendship, celestial immortality, the [inner] controller of the senses made the waters flow for mortals. Killed the [dormant] serpent and sent forth the Seven Oceans, and opened as it were obstructed fountains.' (Rig Veda.IV.28.1)

Remember - the Kundalini or Makha/Arbuda/Vritra of the Veda and Yoga etc. all relates to the Swadhishthana Chakra and hence Vritra as the 'watery beast' and hence the 'Waters' are released are the powers of this Chakra and thus frees all other waters or awakens all other chakras after this – but the primal stage occurs in the root or base Muladhara) Chakra, which Indra must first pierce, open, awaken or destroy as the mind-body.

Much of Tantric Kundalini Yoga is hence in the mystic verses of the Rig Veda itself.

VII: Transforming the Sexual Fluid

'And now let the powerful one accept the sacred-bowl filled with milk, white, filled with Shukra' (Rig Veda.IV.27.5)

Here is the transformation of the lower-energy we talked about of the Shukra or semen in the lower-chakras, representing the genital organs and lust, and it’s being transformed into the higher Soma or immortality through the awakening of Kundalini from the base of the spine up to the Crown of the where, where it is transformed into this immortal elixir (Amrita or Ambrosia).

The sacred bowl here is hence filled with Shukra, the Divine Seminal Fluid, which is transformed to Soma in the Crown Chakra, when it is taken up the Sushumna, the middle-current in Yoga representing the subtle channel in the spine, through which one accesses higher powers, and through which the Kundalini Shakti ascends as Udanavayu, the up-moving air or breath, which has a purifying nature as a pierces the chakras and transforms this lower / base seminal fluid into the nectar of immortality in the Crown of the head.

That Shukra and Soma are both the drinks of Indra shows of the Yogic nature of this deity also, as also the Tantric connection to the two substances as two sides of the same coin. Shukra is also the 'shakti-fluid', and hence Indra being lauded as the Maghavan or 'Powerful one' or 'One possessing power'.

In the science of Ayurveda of Indian Medicine, Shukra-dhatu, that is, the seminal fluid is itself also the Ojas or vitality in the body. This is why great Yogis seek to preserve it for strength (like Vedic Indra), and consume it internally only, meaning through brahmacharya (observing celibacy).

In Tantric Yoga, this fluid is taken up internally from the base of the spine or sex-centre, up through all other chakras in the Sushumna nadi or central Yogic current or channel, and transformed in the Crown of the head, as mentioned before. This is done as a process of “internal orgasm” if we like, and takes several years for advanced Yogis to master.

It also shows that such great Yogis take their semen inwards and use it for spiritual purposes, by taking it to the Crown Chakra, where it becomes Soma, Celestial Elixir, rather than used for mundane and such or sexual pleasures alone, absed on lust and ego, represented again by Indra’s nemesis, Vritra in the Vedas, and also shows how and why Vritra must be destroyed, or rather, transformed.

This is also same with Tantric-Yoga, and the basis of the Yogi-god Shiva as Kameshwar or the God of Love in Tantra and Tantric Sex!

This is also the basis of a Puranic Story of the Yogi god Shiva, who swallows Asuramaya, the Guru of the Gods, who himself is called Shukracharya (Semen teacher) or the Planet Venus (also called Shukra, meaning also “effulgent”).
Indra is later Shiva, and hence we see the tale of this also, and how it relates to inner immortality.

VIII: Various Verses

Now that we have shown some aspects of how the Vedic verses have been unlocked in a more Yogic fashion, we can see some of the hymns ourselves from the Rig Veda and note their esoteric nature, relating to inner Tantric Yoga:

Discarding of Ahamkara:

'With offering [of the ego], we offer sacrifice to the controller [Soul] in the house of the one who offers [the body]. I call the celestial beings here.' (Rig Veda.I.13.12)

This is the offering of the Ego in Yoga, or its surrender, and the transformation from the mind-body complex into the higher Indra-Shiva complex, or that of the Self or Soul which lies beyond the identification of the mind, body and such mundane creations or manifestations, which in Yoga and Vedanta, are seen as but mere illusions or hallucinations along the path, as impediments.

One ONE-Brahman Reality:

'He is known as the Powerful one, the divine Friend, the Encompassor and the Indestructible One, and he is the celestial fine-winged Solar-eagle. That ONE, the wise give many names, they call it Indestructible, Control [of the Senses], powerful like the Wind [i.e. Prana]' (Rig Veda.I.164.46)

This is the realisation of the ancient system of Advaita Vedanta or doctrine of non-dualism as in later Hinduism, where there is One Truth (Ekam Sad), that of Brahman or the Supreme, but it assumes many forms – that of the devatas or Gods.

For example, we later see in Smarta Hinduism created by Adi Shankaracharya (c.500bce), a reformer of the Advaita Vedanta or non-dualistic movement six sects of worship according to the preferred mode or deity (Ishta devata, chosen deity), although all are mere forms, aspects or lower manifestations of the Supreme Brahman who is One Consciousness, but assumes such forms for the purpose of devotees to understand or comprehend the Supreme in manifest form.

This form of the Brahman is Ishwara, the localised Cosmic Manifestation of Brahman or the Supreme in the form of the deity or Godhead. Ishwara hence takes upon such forms as per devotee’s tastes and also descends to earth as an avatar or divine incarnation. Ishwara manifests as the gods Brahma, Vishnu and Shiva – the Creator, Preserver and Destroyer of the Cosmos, along with their consorts, families and such which are all but manifestations of the same one consciousness, like putting on different clothes or masks in a stage-show, but remaining the same actor.

The six forms of worship are:

Saura – worship of Surya, the Sun-God, known as Surya or Savitar in the Vedas.

Shaiva – worship of Shiva, the Yogi-God and his avatars or manifestations and forms, such as Yogeshwara (Lord of Yoga), Bhairava (the wrathful), Nataraja (Lord of dance) etc. and the host of Yogis that are seen as his avatars; the later form of Indra and Rudra of the Vedas.

Vaishnava – worship of Vishnu, the preserver and his avatars, especially Rama and Krishna. The Buddha is also an avatar of Vishnu, but seldom worshipped as an Ishtadevata or chosen deity in Hinduism on his own. He appears as Vishnu and Vaishvanara in the Vedas as the Cosmic Man.

Shakta – worship of the Goddess as Shakti (Power) and in her many forms as Kali, Durga, Saraswati, Lalita and so on. She appears in many places in the Vedas, such as Rodasi, Ghora (wrathful) Saraswati, Prishni, Shachi etc.

Kaumara – worship of Skanda or Karttikeya, called Kumara (Boy), the son of Shiva and the Goddess as an aspect of their powers and the divine War-God and leader of the Divine Army along with the goddess and Shiva, his parents in war against demons. He appears as Agni Kumar and lord of wisdom in the Vedas, who leads the Maruts into war or battle.

Ganapatya – worship of Ganesha or Ganapati, the elephant-headed God of Hinduism and son of Shiva and the Goddess. His powers are those of inner wisdom and represents the controller of hosts (ganas) of Shiva and the Goddess, and also has power over mantra and words, and hence is invoked first before all other Gods. In the Vedas he appears as Brihaspati or Brahmanaspati, the divine Priest and lord of word or prayer and mantra.

Drinking Wisdom from the Sahasrara Chakra once Ahamkara is destroyed:

'Drink from the invoker's bowl, first right is your Immortal elixir, hallowed and poured with purification and offering [of the ego].' (Rig.II.36.1)

The Soma as stated before is the region of the immortal nectar in the Crown Chakra of the head, but can be attained only first by offering the ego, the greatest obstacle to obtaining the Self or Soul.

Once that is offered, the perception of flow of Consciousness descends purely or is transformed and the Soma or immortal elixir, representing the Divine Ananda or bliss, flows for the Yogi.

Realisation of the Self:

'The Indestructible One here bring heaven to give us aid, the controller of the senses from the celestial regions and from the atmosphere, the divine powers (shaktis). On holy grass all holy ones take seat and let the immortal deities rejoice in self-affirmation.' (Rig.X.70.11)

The Shakti is the divine power of the Goddess that even the Gods have as their spouse, personified. The Shakti pervades the Cosmos however and hence has the power to transform the mundane senses (indriyas), represented by the Devas or Gods, into higher Yogic powers, such as siddhis or the mystic inner powers of Yoga, such as telepathy, levitation and so forth.

The Siddhis are also the shaktis. Once we can control the senses and become Indra, the lord of the senses, then we can attain these higher siddhis or states of the Shaktis and have power or lordship over them. In later Yoga, it is becoming Shiva.

Adi-shakti:

'The Primal light (i.e. Paramatma or Adi-shakti) is the abode of the Celestial; the Primal Light is Space; the Primal Light is Mata (Mother), Father and the Son. The Primal Light is the Universal Deities, the Primal Light is the Five races of Mortals; the Primal Light is all that has and will born' (Rig Veda.I.89.10)

Aditi is the primal-power, light or being / consciousness. She is the Goddess that encompasses nature itself as Maya (illusion) and is the true form or shape of all things and beings in manifestation, as mere formations of the five elements (ether, wind, fire, water and earth), deriving from the three cosmic gunas or qualities of sattvas (goodness, purity), rajas (passion, creative energy) and tamas (inertia, darkness or ignorance).

The Goddess hence is the Cosmic Mother – the power, form and also means by which we can transcend her mystic energy that binds us to the world.

We can first realise this by seeing the Divine or the Goddess in all. In later Shakta Tantra, devotees see all actions and all things as the Divine Mother alone and thus by revering all as the manifestations of creative energy or Maya, behold all as the Divine.

This is also how Vedic Goddess Aditi was also seen as this cosmic energy and mystic power.



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