A lighthearted look at the coronavirus through the symbolism of Hindu scriptures

As you know, Hindu scriptures are overflowing with rich and highly intricate symbolisms. The beauty of these symbolisms is their applicability across space and time. Statements made thousands of years ago can still be applied to newer circumstances and situations. Of course, the core Vedic metaphysical truths of Hinduism are eternal and always applicable even without the need of any interpretation of symbolism. Even the core metaphysical symbolism in the Vedas has been thoroughly and safely canonized by tradition.

The wider ecosystem of symbolisms in Hindu scriptures that exists around and outside the core metaphysical symbolism is very amenable to being interpreted and reinterpreted. A great example of recent times is the poem Sāvitri by Aurobindo, which is an adaptation of the story of Sāvitri that occurs in the Mahābhārata.

My present endeavor is to attempt to provide a lighthearted interpretation of some scriptural statements for the case of the Chinese coronavirus. In the midst of doom and gloom of daily news of the death and devastation caused by the Covid-19 virus that originated in Wuhan, China, I am attempting a bit of comedy to lighten the mood. Of course, there are also important and beautiful lessons to be learned from other symbolisms.

Whether we like it or not, viruses exist in the same universe as we do, and their origin is just as shrouded in deep philosophical pondering as our origin.

But one thing is for sure – the virus is nothing but Brahman. How is that, you ask?

Take a look at the descriptions of the virus in the various Upaniṣads –

Īśāvāsya 5:

तदेजति तन्नैजति तद्दूरे तद्वन्तिके । तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥

“It moves, it doesn’t move, it is far away, it is nearby. It is inside everything, and it is outside everything.” – What else but the virus is being described here?

 

Kaṭha 1.2.25:

यस्य ब्रह्म च क्षत्रं चोभे भवत ओदनः । मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ॥

“That for which even brāhmaṇas and kṣatriyas (i.e. the big and mighty) are like a dinner main course, and death itself is like a condiment, who knows where it is.” – The virus is claiming the lives of everyone indiscriminately, and nobody can tell where it is spreading.

 

Kaṭha 1.3.15:

अशब्दमस्पर्शमरूपमव्ययं तथारसं नित्यमगन्धवच्च यत् ।

“It makes no sound, it cannot be touched, its form is imperceptible, it has no taste, it has no smell.”

Similarly, Bṛhadāraṇyaka 3.8.8:

अरसं अगन्धं अचक्षुष्कं अश्रोत्रं अवाक् अमनो अतेजस्कं अप्राणं अमुखं

“It has no taste, no smell, no sight, no hearing, no speech, no mind, it is not luminous, it doesn’t have a breath or a mouth.”

Of course, this is a perfect description of the virus! And loss of sense of taste and smell are also symptoms of getting infected with the virus.

 

Moreover, the fact that the virus has realized its oneness with Brahman is also well-documented in the Upaniṣads.

For example, Bṛhadāraṇyaka 1.4.10:

ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेदहं ब्रह्मास्मीति । तस्मात्तत्सर्वमभवत्तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत्तथर्षीणां तथा मनुष्याणां … । तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति स इदं सर्वं भवति … ।

“Brahman was indeed all this in the beginning, hence it only knew itself as “I am Brahman”. Hence it became everything. Whoever among the deities, rishis and humans also realized the same, they became it… Hence, even today, whoever realizes ‘I am Brahman’ indeed becomes all this…”

Clearly, the way the virus is entering everywhere and becoming everything, it has realized it is nothing but Brahman. It has beat us in the race for spiritual enlightenment!.

 

This is also corroborated by Taittirīya 2.6:

सोऽकामयत । बहु स्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदं सर्वमसृजत ।

“He desired, ‘May I become many, may I reproduce and multiply’. He created heat. Having created heat, he made all this.”

So clearly the virus after realizing its Brahman-ness, is finding it very easy to spread and multiply. With that intention, the virus causes heat i.e. fever and high temperatures in people. Having caused the symptoms, the virus made all this devastation.

 

Further evidence of the thriving virus comes from Aitareya 2.1-4, where the three births of the virus are discussed. These “births” are nothing but the original strain, the double mutation variant strain B.1.167 and its next mutation.

 

Finally, the fact that the virus achieved liberation is clearly referenced in Aitareya 2.5 (also same as Ṛg Veda 4.27.1):

गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा । शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयम् ॥

“Even while I was in the womb, I knew of all the births of all the deities. A hundred iron fortresses held me down, but I swiftly escaped like a hawk.”

What more proof do we need? The virus knows who to infect because it is all-knowing. Despite all the lockdowns and quarantines and restrictions, the virus has escaped again and again!

The solution is also indicated. Taittirīya 2.7:

यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते अथ तस्य भयं भवति

“When a person creates even a small separation, then it has fear”.

So basically, this is saying that if physical distancing is implemented, the virus will fear for its survival, and hence we can control its spead!

 

Well, all joking aside, the above exercise also demonstrates that the highly symbolic Vedic statements can be very easily twisted and misinterpreted. Hence, the only safe path is to follow the traditional understanding of the meanings of the words.

 

Now coming to the wider ecosystem of symbolism that also has great potential in giving us beautiful messages for contemporary times.

The story of Rāma’s victory over Rāvaṇa and his rescue of Sītā, and her subsequent banishment has eternal messages for every era.

My humble attempt at capturing the spirit of courage of Rāma:

येनैव रामस्तवसा सयूथो जित्वा दशास्यं प्रमुमोच सीताम् । 

तेनैव मारीं महतीं तु चैन्यां जित्वा हि मुञ्चेम निरामयत्वम् ॥

“By which courage, determination and strength Rāma along with his troop defeated the ten-faced Rāvaṇa and liberated Sītā, by the same courage, determination and strength may we defeat the great Chinese pandemic and liberate our well-being.”

The symbolisms are quite evident: 

• Just as Rāma’s was a team effort, our fight against the virus should also be a team effort, with everyone taking equal responsibility and not pointing fingers at others. 

• Just as Rāvaṇa has ten heads, the virus is emerging in ever new variants and mutations. Until the virus has been completely eradicated, we cannot rest and we cannot become complacent. 

• Sītā is a symbol for our well-being. She needs to be treated with care, concern and respect. 
• When, after her rescue, she was tested with the ordeal of fire to be pure, it was similar to our temporary well-being in late 2020. 

• However, subsequently, we became too careless and reckless with our well-being, just as Sītā was subsequently sent to exile. Thus, due to our disrespect for our own well-being, in early 2021 we saw an unprecedented surge in new infections. 
• But, there is still hope of recovery if we follow the wisdom and advice of experts. Just as the wise Vālmīki took Sītā under his care, and eventually she gave birth to the twins Lava and Kuśa, who went on to prosper in Rāma’s lineage.

Another great symbolic story is that of the demon Raktabīja and his destruction by the goddess Kālī.

Just like the virus is continuously mutating into newer strains, every single drop of blood of the demon Raktabīja that fell on the ground spawned hundreds of new Raktabījas. This army of demons completely overwhelmed and devastated the population.

In such an extreme and dire situation, only the all-powerful and all-resourceful goddess Kālī carried out the extreme and extraordinary feat of extending her own tongue over the entire ground and then killing the army of demons, so that not a single drop of their blood fell on the ground. This is the most extreme and most effective quarantine ever!

Similarly, such an extreme and dire virus infection needs extreme and extraordinary measures to control the situation.

 Lastly, the primeval story of Manu’s ark (i.e. gigantic ship) also has a very important and valuable symbolism. This myth is fully analogous to the myth of Noah’s ark in the Bible, and other similar myths found in other ancient cultures around the world. Manu carried the seeds of all living beings on his ark during the Great Dissolution (Pralaya) of the universe, so that they can repopulate the earth during the next creation cycle.

The one unique aspect of the Hindu Manu story that is missing in other versions, is that the Seven Sages (Saptarṣis) also accompany Manu on his giant ark. This is very significant. Knowledge gathered painstakingly through thousands of years is extremely precious, and should be preserved and protected at all cost. The Saptarṣis are the symbols of all-round knowledge. Not only are they repositories of spiritual knowledge, but also all kinds of worldly knowledge. The symbolism that we can extricate from the Saptarṣis, is that they were capable of surviving the complete and utter destruction of the universe because they were also worldly-wise, and knew the laws of nature and pragmatic living. They knew how to protect themselves from disease and destruction by intelligent and appropriate codes of conduct and living according to the context of contemporaneous environmental conditions. Only they can be called truly enlightened. The same pragmatism is seen in the Manusmṛti (Codes of law and living according to Manu). Chapter 4 verse 176:

“परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्मं चाप्यसुखोदर्कं लोकविक्रुष्टमेव च ॥”

“One should forsake wealth and pleasure that are against Dharma. One should also forsake the Dharma that causes pain and suffering, and causes distress to the world (i.e. populace).”

So the Hindu view of worldly affairs has always been one of pragmatism and practicality. Dharma is to sustain us, not torture us. Hinduism teaches us to adapt our external lives to the changing world around us, while re-casting the ancient core fundamental truths into newer forms.

The current pandemic can be compared to a mini-Pralaya.

In such a dire situation, many of the current so-called Sādhus ignored all common sense and knowledge and participated in the Kumbh Mela despite knowing that the highly contagious virus is lurking around. They got infected and died from the virus. These people cannot really be called enlightened because they lacked even basic awareness of the current situation. They are not following the wisdom tradition of the Saptarṣis.

(Originally published on my mirror blog on May 23, 2021, at https://goldenreed.wordpress.com/2021/05/23/a-lighthearted-look-at-the-coronavirus-through-the-symbolism-of-hindu-scriptures/)

Context-based Vedic commentaries of Sāyaṇācārya

In several previous articles, I have elaborated on the deep intricate esoteric symbolism used in the Ṛgveda Samhitā to express very subtle and lofty spiritual knowledge and metaphysics, also known as brahmavidyā or adhyātmavidyā. In particular, the following articles describe in detail with direct quotations, the deep spiritual symbolism of Agni:

·  Essential nature of Agni 

· Agni – Part 2

·  Agni – Part 3

·  Bharadvāja’s enlightenment

The following article demonstrates another dimension of the esoteric symbolism of the Ṛgveda Samhitā:

• Asura in the Rig Veda

I have also written a couple of articles on the life and work of the great medieval Vedic scholar and commentator Sāyaṇācārya:

·   Sāyaṇācārya: Part 1 -- His life and work

·   Sāyaṇācārya: Part 2 -- The unfair criticism of his Vedic commentaries

In the second article above, I believe I have given a good response, in defence of Sāyaṇācārya, to the point of view prevalent in many circles of modernist scholars that Sāyaṇācārya’s commentaries on the Vedas are strictly from the ritualistic perspective in complete suppression of the spiritual content. In the same article, I have quoted the full commentary of Sāyaṇācārya on a particular mantra of Ṛṣi Viśvāmitra, which is a completely spiritual interpretation. 

There are dozens of examples where the commentary of Sāyaṇācārya does full justice to the spiritual expression of the mantras, as also seen in the above article on Bharadvāja’s enlightenment.

However, we must endeavor to understand what the Vedas meant to Hindus prior to the modern period. The Vedas were considered the fount of all knowledge, and they were the basis of Dharma. As the Manu Smṛti says, “वेदोऽखिलो धर्ममूलम् -- vedo'khilo dharmamūlam”. Dharma was much more comprehensive than the modern understanding of "spirituality". Dharma defined society, it defined codes of conduct, it defined culture and civilization. The performance of the sacred ritual of yajña was an integral part of observance of Dharma and spiritual advancement. The ritual of yajña had a highly symbolic and spiritual original meaning which is evident in the study of the Brāhmaṇa texts of the Vedas.

The Vedas embody a wholistic and integral view and observance of life, where there is no demarcation between mundane and what modern Hindus understand by “spirituality”. Every aspect of life is important and has its place and significance in the spiritual advancement of an individual. Keeping this in mind, it becomes clear why tradition does not fall into the narrow and shallow pit of lop-sided “spirituality” in complete rejection of, or apathy towards, this wholistic integral vision of life.

The inherent pitfall of “spiritualizing” everything is that it is very easy to insert and force a “spiritual” symbolism into anything. Our speech is full of suggestive and interpretive nuances that can all be forced into "spiritual" meanings. However, spirituality does not exist in a vacuum. It needs the structure of society, culture, religion and rituals. Spirituality comes to life only within rituals. When enacting the physical aspects of a ritual, if one is cognizant of the inner meaning of the ritual, or the connecting link between the human world and the rest of the universe, that is the means of internalizing the equivalence or identity between our individual existence and the universal existence. In other words, “spirituality” is “sublimated ritual”.

The wholistic integral vision of the Vedas is kept alive in tradition, to which Sāyaṇācārya belongs. His Vedic commentaries are appropriate to the context of each mantra. As Yāskācārya the traditional author of the Niruktam says, “एवमुच्चावचैरभिप्रायैः ऋषीणां मन्त्रदृष्टयो भवन्ति -- evam uccāvacair abhiprāyaih ṛṣīṇāṃ mantradṛṣṭayo bhavanti". The vision of the rishis is inspired by various aspects of the universe. Hence, every mantra is unique in its context and intent. 

With the above vision in mind, tradition has assigned different contexts to different parts of the Veda, varying according to the viniyoga (application) of each part. As such, the Veda Samhitās and Brāhmaṇas are employed predominantly during the yajñas and other rituals, while the Āraṇyakas and Upaniṣads are employed predominantly as pedagogical texts to elaborate the internal philosophy of the rituals. Even here, there is significant overlap and crisscrossing of subject matter, as is evidenced in the above-mentioned articles.

Fortunately for us, there is Mahānārāyaṇa Upaniṣad, also known as Yājñikī Upaniṣad which is the tenth chapter of the Taittirīya Āraṇyaka. This Upaniṣad consists of numerous entire sections that are verbatim quotes of mantras from the Ṛgveda Samhitā. This clearly shows that the ancient Ṛṣis who composed the Taittirīya Āraṇyaka knew the deep spiritual metaphysics hidden within the Samhitā mantras, so much so that they felt that these mantras can speak directly about the philosophy that Upaniṣads are meant to convey.

This makes me feel completely validated and justified in sincerely understanding the deep and intimate concordance between the Ṛgveda Samhitā and the Upaniṣads. It proves to me incontrovertibly that my understanding of Vedas is completely in agreement with the long and ancient tradition. I have demonstrated the concordance in this article:

 ·  Concordance of Ṛg Veda Samhitā with Upaniṣads

Furthermore, this deep intimate concordance is also demonstrated by the context-based commentary of Sāyaṇācārya. What I mean by “context-based” is that his commentary differs in focus depending on the part of the Veda where a mantra occurs. In particular, a mantra occurring in the Samhitā is given a more ritual-oriented explanation, while the same mantra occurring in the Āraṇyaka is given a more philosophical explanation. Again, this has been made possible by the existence of the tenth chapter of the Taittirīya Āraṇyaka, i.e. Yājñikī Upaniṣad, which quotes big chunks of Samhitā mantras in their original form.

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Concordance of Ṛg Veda Samhitā with Upaniṣads

 The following table of concordance is an attempt to build a comparative list of equivalent concepts seen in the Ṛg Veda Samhitā and the Upaniṣads.

It is well-known that Hindu tradition considers the Veda Samhitās and Upaniṣads as forming integral parts of a single canon of orthodox scripture, the Veda. There must have been a really good reason for this. The reason is that the Veda is thoroughly consistent in its subject matter and fundamental metaphysics and philosophy, beginning with the Samhitās all the way through to the Upaniṣads. This internal consistency is acknowledged by traditional scholars and commentators such as Yāskācārya and Sāyaṇācārya. I shall demonstrate this consistency from the viewpoint of the latter’s Vedic commentary in another essay.

The present endeavor seeks to disprove the prevalent view amongst western Indologists, Sanskritists and so-called Vedic scholars, that there is a radical revolution of ideas and philosophies in the Upaniṣads in opposition to the Samhitās. For the better part of the last 200 years, under the influence of the unenlightened, pedestrian and agenda-based views of western Indologists, even those in the Hindu fold who are otherwise staunch traditionalists have ingested and succumbed to this ridiculously wrong assertion.

Even many eminent monks of the Ramakrishna Mission who project an image of being the custodians or representatives of authentic and native understanding of its own traditions, have fallen prey to such foreign and untenable views. You will find in many of the older translations of Upaniṣads published by Ramakrishna Math, in the introduction, such wrong views being propagated. According to such writings, the Upaniṣads supposedly represent a “revolt” against the older Vedic ritualism, led by Kṣatriyas against Brāhmaṇas.

The utter absurdity of the above view is evident from even a cursory look at the texts. If the Upaniṣads were revolts against the ritualistic “orthodoxy”, they wouldn’t even be included in the sacred Vedic canon. This is similar to saying that the Cārvāka writings were included in the Veda, when they indubitably ridiculed, criticized and denigrated the Vedic system in absolute terms. It is also patently untrue that Upaniṣads are a caste-based conflict between Kṣatriyas and Brāhmaṇas. Not only are the Upaniṣads strictly framed within the orthodox institution of yajña, all of the most crucial and important concepts and philosophy are taught by, and occur in discussions between, Brāhmaṇas. The very fact that some Kṣatriya teachers are included in the same texts shows that they are fully in conformance to the orthodoxy.

The Upaniṣads aim to change the perspective of the student from a superficial understanding of Vedic ritual to the deeper realization of the profound metaphysics that is expounded throughout the Vedic canon in different ways and at different levels of subtlety. This fact is also corroborated by the quoting of numerous Samhitā mantra verses verbatim and in toto. The Upaniṣads use the Samhitā mantras as authority to demonstrate that they are saying the same thing that has been said in different words in the mantras. Below, I have also included a table of direct Samhitā mantra quotes in the Upaniṣads. Overall, you will notice that the Samhitā mantras use more poetical, metaphorical, symbolical and esoteric language, while the Upaniṣads use more straightforward language.

 

Ṛg Veda Samhitā	Upaniṣads
RV 3.26.7 अग्निरस्मि जन्मना जातवेदाः घृतं मे चक्षुरमृतं म आसन् । अर्कस्त्रिधातू रजसो विमानो अजस्रो घर्मो हविरस्मि नाम ॥ “I am Agni, omniscient by birth, Light is my eye and Immortality is my mouth. I am the three-fold Light that measures the universe. I am both immortal energy and matter.”	Bṛ. Up. 1.4.10 ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेदहं ब्रह्मास्मीति । तस्मात्तत्सर्वमभवत् ... । तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति स सर्वं भवति ...। “Brahman was indeed all this in the beginning. It knew only Itself as “I am Brahman”. Hence It became everything… Hence even today, whosoever knows “I am Brahman” becomes everything.”
RV 8.19.25 यदग्ने मर्त्यस्त्वं स्यामहं मित्रमहो अमर्त्यः “O Agni! May I, a mortal, become You, Immortal, O Best Friend!”	Chān. Up. 6.8.7 स आत्मा तत्त्वमसि “He is the Self, and You are That”
RV 10.5.7 असच्च सच्च परमे व्योमन्दक्षस्य जन्मन्नदितेरुपस्थे । अग्निर्ह नः प्रथमजा ऋतस्य पूर्व आयुनि वृषभश्च धेनुः ॥ “Both non-existence and existence in the highest realm, Daksha’s birth from Aditi’s womb, Agni is for us the first form of the universe, and in an earlier state, he is both Bull and Cow.”   RV 10.129.1 नासदासीन्नो सदासीत्तदानीं “There was neither non-existence nor existence in that state”   RV 10.129.2 न मृत्युरासीदमृतं न तर्हि “There was neither death nor immortality”	Tait. Up. 2.6 सच्च त्यच्चाभवत् निरुक्तं चानिरुक्तं च निलयनं चानिलयनं च विज्ञानं चाविज्ञानं च सत्यं चानृतं च सत्यमभवत् यदिदं किंच । “He became both existence and non-existence, both explicit and implicit, both hospitable and inhospitable, both knowledge and ignorance, both real and unreal, he became the Reality of all.”   Bṛ. Up. 2.3.1 द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यच्च । “Two indeed are Brahman’s forms – gross and subtle, mortal and immortal, stationary and fluid, existence and non-existence.”
RV 3.55.7 अन्वग्रं चरति क्षेति बुध्नः “He moves ahead while staying still as foundation”	Īśā. Up. 5 तदेजति तन्नैजति “It moves and it moves not”
RV 6.9.5 ध्रुवं ज्योतिर्निहितं दृशये कं मनो जविष्ठं पतयत्स्वन्तः । विश्वे देवाः समनसः सकेता एकं क्रतुमभिवियन्ति साधु ॥ “A firm Light is hidden within the senses (or the creatures), for the sake of vision. It is the source of bliss, and it is subtler than the mind. All the deities (or senses) with a single mind and single knowledge move towards the one center of ultimate knowledge.”   RV 6.9.4 … पश्यतेममिदं ज्योतिरमृतं मर्त्येषु … “… Look at Him! This Immortal Light within the mortals…”	Īśā. Up. 6 अनेजदेको मनसो जवीयो “The one unmoving, faster (or subtler) than the mind.”   Kaṭha Up. 1.2.20 आत्माऽस्य जन्तोर्निहितो गुहायां “The Self is hidden within the creature”   Tait. Up. 2.1 यो वेद निहितं गुहायां परमे व्योमन् “He who knows the (Self) hidden inside the supreme space (or highest realm)”   Bṛ. Up. 4.4.16 तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम् “The deities worship that Light of Lights, the Life, the Immortal”   Kaṭha Up. 2.1.13 अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः “The thumb-sized Person, like a smokeless Light”
RV 6.9.6 वि मे कर्णा पतयतो वि चक्षुर्वीदं ज्योतिर्हृदय आहितं यत् । वि मे मनश्चरति दूरआधीः किं स्विद् वक्ष्यामि किमु नू मनिष्ये ॥ “My ears fly forth, my eyes fly forth seeking this Light that is spread wide within the heart. My mind wanders far in search, what shall I speak of, and what shall I think of?”	Kena Up. 3 न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः “The eye does not go there, nor speech nor the mind”     Tait. Up. 2.9 यतो वाचो निवर्तन्ते अप्राप्य मनसा सह “From which speech and mind return back, not having reached”   Kaṭha Up. 2.3.12 नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा “Neither by speech nor by the mind nor by sight, is he attainable”
RV 6.9.7 विश्वे देवा अनमस्यन्भियानास्त्वामग्ने तमसि तस्थिवांसम् । वैश्वानरोऽवतूतये नोऽमर्त्योऽवतूतये नः ॥ “All the deities bowed down in fear of you, O Agni, when you were sitting in the darkness. May the Universal Person protect us, may the Immortal One protect us.”	Tait. Up. 2.8 भीषास्माद्वातः पवते भीषोदेति सूर्यः भीषास्मादग्निश्चेन्द्रश्च मृत्युर्धावति पंचम इति । “Out of fear of him, the wind blows, out of fear the sun rises, out of fear Agni and Indra, and Death, the fifth, go about doing their work”
RV 1.164.4 अस्थन्वन्तं यदनस्था बिभर्ति “The boneless one (i.e. without physical form) supports the one with bones (i.e. a physical form)	Kaṭha Up. 1.2.22 अशरीरं शरीरेष्वनवस्थेष्ववस्थितं “The one without a body is present within bodies, the permanent presence within impermanent states”
RV 10.72.2 असतः सदजायत “From non-existence was born existence”	Tait. Up. 2.7 असद्वा इदमग्र आसीत् ततो सदजायत “Non-existence was indeed all this in the beginning, from it existence was born”

 

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Ṛg Veda Samhitā	Upaniṣads
RV 4.26.1 अहं मनुरभवं सूर्यश्चाहं कक्षीवान् ऋषिरस्मि विप्रः। अहं कुत्समार्जुनेयं न्यृञ्जेऽहं कविरुशना पश्यता मा ॥ “I was Manu and the Sun. I am the wise Kakṣīvān Ṛṣi. I nurture the white bolt of lightning (or the Ṛṣi Kutsa). I am the ancient Kavi Uśanā. O people, look at me! (i.e. you can also become enlightened like me).”	Bṛ. Up. 1.4.10 तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदे अहं मनुरभवं सूर्यश्चेति “Having realized this truth, the Ṛṣi Vāmadeva declared “I was Manu and the Sun” …”
RV 4.27.1 गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा । शतं मा पुर आयसीररक्षन्नधः श्येनो जवसा निरदीयम् ॥ “While still in the womb, I knew of all the forms of all the deities. A hundred iron forts held me down, but I escaped swiftly like a hawk.”	Ait. Up. 2.5 तदुक्तमृषिणा गर्भे नु … जवसा निरदीयम् ॥ “(this same truth) is said by the Ṛṣi: “While still in the womb … swiftly like a hawk.” …”
RV 1.116.12 तद्वां नरा सनये दंस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम् । दध्यङ् ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्रयदीमुवाच ॥ “That fierce deed of yours (Aśvins) I shall declare, just as a cloud reveals rain. The secret Madhu knowledge that Dadhyaṅ Ātharvaṇa taught you through a horse’s head.”   RV 1.117.22 आथर्वणायाश्विना दधीचेऽश्व्यं शिरः प्रत्यैरयतम् । स वां मधु प्रवोचदृतायन् त्वाष्ट्रं यद्दस्रावपिकक्ष्यं वाम् ॥ “O Aśvins, you installed a horse’s head on Dadhyaṅ Ātharvaṇa. He then taught you the secret Madhu knowledge of Tvaṣṭā.”	Bṛ. Up. 2.5.16 इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचत् । तद्वां नरा … प्रयदीमुवाचेति । “This verily is that secret Madhu knowledge that Dadhyaṅ Ātharvaṇa taught the Aśvins. Having witnessed that, a Ṛṣi declared this mantra: “That fierce deed…” …”   Bṛ. Up. 2.5.17 इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोच । आथर्वणायाश्विना … वामिति । “This verily is that secret Madhu knowledge that Dadhyaṅ Ātharvaṇa taught the Aśvins. Having witnessed that, a Ṛṣi declared this mantra: “O Aśvins…” …”
RV 8.6.30 आदित्प्रत्नस्य रेतसो ज्योतिष्पश्यन्ति वासरम् । परो यदिध्यते दिवा ॥ “They see the enveloping Supreme Light of the Ancient Seed everywhere, which shines in heaven.”   RV 1.50.10 उद्वयं तमसस्परि ज्योतिष्पश्यन्त उत्तरं । देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तमम् ॥ “May we overcome the darkness and see the light. May we, the godward, reach the god Sūrya’s supreme light.”	Chān. Up. 3.17.6-7 तद्धैतद् घोर आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसंशितमसीति तत्रैते द्वे ऋचौ भवतः। आदित्प्रत्नस्य रेतस उद्वयं तमसस्परि ज्योतिष्पश्यन्त उत्तरं स्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति। “That verily is what Ghora Āṅgirasa taught Kṛṣṇa Devakīputra, who became free from thirst. At the last moment of life, one should chant these three: “You are endless, you are faultless, you are protected by Prāṇa”. In regards to this, there are two Ṛk mantras: (RV 8.6.30) (RV 1.50.10)”
RV 1.189.1 अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान्। युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्तिं विधेम ॥ “O Agni, lead us on the right path as you O Lord are omniscient. Destroy this stubborn sin from us, we bow to you profusely.”	Īśā. Up. 18
RV 1.164.20 द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते। तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ “Two birds of beautiful feathers, very attached to each other, best friends, sit on the same tree. Of them, one eats a tasty fruit, and the other watches silently without eating.”	Muṇḍ. Up. 3.1.1 Śvet. Up. 4.6
RV 3.29.2 अरण्योर्निहितो जातवेदाः गर्भइव सुधितो गर्भिणीषु। दिवेदिव ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः ॥ “The Omniscient One (Jātavedā) is well-hidden in wood (or bodies) just as an embryo is well-hidden in the womb of the pregnant. Agni is to be worshipped everyday by the awakened (i.e. enlightened), offering human beings.”	Kaṭha Up. 2.1.8 अरण्योर्निहितो जातवेदाः गर्भइव सुभृतो गर्भिणीषु। दिवेदिव ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः ॥ (Same except सुधितो “hidden” changed to सुभृतो “protected”)
RV 4.40.5 हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत्। नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतम् ॥ “The Swan is present in water, in the atmosphere, is the main priest, present in the altar, the guest, present in the house, present in humans, in deities, in the dynamism of the universe, in space. He is born from water, from light, from truth, from mountains. He is the truth.”	Kaṭha Up. 2.2.2
RV 1.164.12 पञ्चपादं पितरं द्वादशाकृतिं दिव अाहुः परे अर्धे पुरीषिणम्। अथेमे अन्य उपरे विचक्षणं सप्तचक्रे षडर आहुरर्पितम् ॥ “The Father of five feet and twelve forms is said to be showering down from heaven. Others say of him as having a chariot of seven wheels each of which have six spokes.”	Praśna Up. 1.11
RV 5.81.1 युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः। वि होत्रा दधे वयुनाविदेक इन्मही देवस्य सवितुः परिष्टुतिः॥ “The wise humans join their mind and intellect with the Great Wise Omniscient. He, the omniscient, alone knows the activities of all. This is the great praise of the god Savitā.	Śvet. Up. 2.4
RV 10.81.3 विश्वतश्चक्षुरुत विश्वतो मुखो विश्वतो बाहुरुत विश्वतस्पात्। सं बाहुभ्यां धमति सं पतत्रैः द्यावाभूमी जनयन्देव एकः ॥ “His eyes are everywhere, his face (or mouth) is everywhere, his arms are everywhere, his feet are everywhere. With his arms and wings he blows (like melting a metal) and manufactures the earth and heaven.”	Śvet. Up. 3.3
RV 10.90.1 सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्। स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङ्गुलम् ॥ “The Universal Person has a thousand heads, a thousand eyes and a thousand feet. He envelops the earth all around but stays above it by a measure of ten fingers (or cubits).”	Śvet. Up. 3.14
RV 10.90.2 पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम्। उतामृतत्वस्येशानः यदन्नेनाति रोहति ॥ “The Universal Person is indeed all this, whatever was, and whatever will be. He is the Lord of Immortality, and he grows by food (or matter).”	Śvet. Up. 3.15
RV 1.164.39 ऋचो अक्षरे परमे व्योमन्यस्मिन्देवा अधि विश्वे निषेदुः। यस्तन्न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासते ॥ “The Ṛk mantras are present in the imperishable highest realm in which all the deities reside. One who does not know this, what use are the mantras to him. Those who know that, they imbibe the (meaning of the) mantras.”	Śvet. Up. 4.8