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Date Posted: 08:14:55 04/28/05 Thu
Author: m - 21 Mar 2005
Subject: from Crown of Life


In the Rig Veda, we have:

Prajapati vai idam agref aseet
Tasya vag dvitya aseet,
Vag vai parmam Brahma.

("In the beginning was Prajapati, the Brahman, with whom was the Word and the Word was verily the Supreme Brahman.") This text remarkably parallels the opening of the Gospel according to St. John:

In the beginning was the Word, and the Word was with God and the Word was God.

Thus Aum becomes Brahman as manifesting Itself in the Word, and in the Taittriya Upanishad, It is referred to as the "Sheath of Brahman," as something which takes Its life from Brahman and contains Him. This aspect is made even clearer in the Sam Veda:

Brahman is at once Shabd and Ashabd both,
And Brahman alone vibrates in space.

In other words, the Absolute One is not only inner effulgence but also beyond it, as suggested in the Gayatri. He is with the Word, the Shabd or Aum, yet beyond It. Both Sound and Light are in fact referred to as His prime manifestations. The Gayatri recommends that while concentrating on the Divine Word Aum, we fix our attention upon the inner Sun, while in the Chhandogya Upanishad, we are told that Naad, or the divine music, springs from the Universal Sun (of Brahmand), a secret that was given by Angris Rishi to Krishna, the darling son of Devki (III:17-6 and 93). It was this mystic insight to be found in the srutis, the scriptures revealed through inner hearing, that led to the development of what came to be called the Sphota-vada or the philosophy of the Word. The teachers of this path preached that the Absolute was Wordless, imageless, indescribable and unconditioned. When He came into manifestation, He projected Himself as the Sphota or the Word, radiant with Light and vibrating with indescribable Music. The seeker wishing to transcend the relative plane to the Eternal and Unchanging must contact the Sphota or the Word Power through which he can rise to the Brahman who is beyond Shabd or Sphota. The Path of God-realization is certainly not easy. It is difficult to have access to, difficult to cognize, difficult to abide by and difficult to cross; yet it is the only possible Way, for one who is true to his Guru and His cause.
Such indeed are the truths that were taught and practiced by the forest sages of ancient India. But how much of them has survived since then? For the most part we find rituals such as the blowing of conches, ringing of bells, waving of lights, and the worship of the sun. These bear testimony to the mysteries within, but how few are conscious of their real significance? In spite of Lord Krishna's powerful and lasting influence which brought the best of the Vedantic teachings to the heart of the common man, religion in India as elsewhere has tended to degenerate into mere caste and ceremony. The light and music outside are worshiped, but the flaming and sounding Word within, toward which they point, goes unheeded; "the light crieth in the darkness and the darkness comprehendeth it not."

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