... found her; so from woods and streams he climbed to the mountains that had framed the first meeting and marriage between him and Urvasie, mountains in which was concealed the secret entrance to the heavenly worlds, her home. Nor did he linger on the inferior heights, But plunged o'er difficult gorge and prone ravine And rivers thundering between dim walls. Driven by immense desire, until he ...
... life as the medium, mind emerging from it. There are many grades, realms, combinations in the cosmos—there are even many universes. Ours is only one of many. The Planes and the Body The heavenly worlds are above the body. What the parts of the body correspond to are planes—subtle physical, higher, middle and lower vital, mental.. Each plane is in communication with various worlds that belong ...
... the Shastra, the external dispensation; they perform the ceremonial symbol of the outer communion. But their object is to secure after the mortal pleasure and pain of earthly life the bliss of heavenly worlds, a greater happiness than earth can give but still a personal and mundane enjoyment though in a larger world than the field of this limited and suffering terrestrial nature. And to that to which ...
... heavens, three are the laws of action within these in the knowledge; by the Truth, O Adityas, is that vast might of yours, O Aryaman, Varuna and Mitra, a bright and beautiful wideness. (9) Three heavenly worlds of light they uphold, pure they and golden bright and purified in the streams; they sleep not neither close their lids and are unconquered and hold a wide self-expression for the mortal who is ...
... innocent and defenceless, the insult will fall back on you, as if you threw dust against the wind. Some are reborn here on earth, evil-doers go to the worlds of Niraya, 1 the just go to the heavenly worlds, but those who have freed themselves from all desire attain Nirvana. Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place ...
... three heavens, three workings of these gods in the Knowledge within; by the Truth, O Sons of the Infinite, great is that vastness of yours, O Aryaman, O Mitra, O Varuna, great and beautiful. Three heavenly worlds of light they hold, the gods golden-shining who are pure and purified in the streams; sleepless, unconquerable they close not their lids, they express the wideness to the mortal who is straight ...
... O Aryaman, O Mitra, it is thornless, O Varuna, and perfect." 25 "By the Truth, O Sons of the infinite, great is the Vastness of yours, O Aryaman, O Mitra, O Varuna, great and beautiful. Three heavenly worlds of light they hold (the worlds of Sat, Chit and Ananda), the gods golden-shining who are pure and purified in the streams; sleepless, unconquerable they close not their lids, they express the wideness ...
... purified and gross into a spotless Flame. This Fire of the Call is the power of austerity that has to be called down from on high by an invocation. The tongue of this Flame lies hidden in the heavenly worlds of pure mind. The Fires spoke of the form or extension of Brahman, its manifested cosmic expansion, in time and space, inner and outer Satyakama completes the picture by revealing the supracosmic ...
... purified and grows into a spotless Flame. This Fire of the Call is the power of austerity that has to be called down from on high by an invocation. The tongue of this Flame lies hidden in the heavenly worlds of pure mind. The Fires spoke of the form or extension of Brahman, its manifested cosmic expansion, in time and space, inner and outer. Satyakama completes the picture by revealing the ...
... ascension and descent, like a flight of steps, a series of superimposed planes with the supermind over mind as the crucial nodus of the transition beyond the human into the Divine." These heavenly worlds are above the body. Below the body are the subconscient worlds. Pātāla, a place without light of consciousness is universal, therefore without bounds or end. It is "the dark unconscious infinite ...
... the creator of the inner worlds. To him, the Seer, the seekers of light yoke their mind and thoughts; he, the one knower of all forms of knowledge, is the one supreme ordainer of the sacrifice. He assumes all forms as the robes of his being and his creative sight and creates the supreme good and happiness for the two forms of life in the worlds. He manifests the heavenly world, shining in the path of... वि राजति ॥२॥ Page 555 2) All forms are robes the Seer puts on that he may create the good and bliss for the double and the quadruple 1 creature. Savitri describes by his light our heavenly world; supreme is he and desirable, wide is the light of his shining in the march of the Dawn. यस्य प्रयाणमन्वन्य इद् ययुर्देवा देवस्य महिमानमोजसा । यः पार्थिवानि विममे स एतशो रजांसि देवः सविता... has measured out for us our earthly worlds by his power and greatness: but it is in the three worlds of light that he attains to his real greatness of manifestation in the rays of the divine sun; then he encompasses the night of our darkness with his being and his light and becomes Mitra who by his laws produces the luminous harmony of our higher and lower worlds. Of all our creation he is the one author ...
... The fruit of this knowledge, the gain it brings has been described. It is the winning of the heavenly world where one enjoys immortality; it is a world of delight where death itself is not, nor old age and fear and sorrow, nor hunger and thirst. And what is this Fire? Fire is the Origin of the worlds, the realms of Infinity; in Its very nature Fire is the Beginning and the Infinite, Immortality... what has been said, in connection with the second question or boon, about attaining the heavenly world, enjoyment of immortality, the companionship of the gods and so on? Where then is the point in asking the same question again? As an initial clue to the problem, we must keep in mind that the heavenly world can be attained even without the death of the body, "by pushing away from in front the bonds... bonds of death", as the text says, or as in the usual interpretation, before succumbing to death. Nachiketas himself had achieved this feat. The heavenly world has been conceived as just another neighbourhood or abode, a world of delight where there is no old age, death, or sorrow and suffering. But it does not imply any victory gained in a battle with death, any mastery obtained over death. All that ...
... The fruit of this knowledge, the gain it brings has been described. It is the winning of the heavenly world where one enjoys immortality; it is a world of delight where death itself is not, nor old age and fear and sorrow, nor hunger and thirst. And what is this Fire? Fire is the Origin of the worlds, the realms of Infinity; in Its very nature Fire is the Beginning and the Infinite, Immortality... what has been said, in connection with the second question or boon, about attaining the heavenly world, enjoyment of immortality, the companionship of the gods and so on? Where then is the point in asking the same question again? As an initial clue to the problem, we must keep in mind that the heavenly world can be attained even without the death of the body, "by pushing away from in front the... the bonds of death", as the text says, or as in the usual interpretation, before succumbing to death. Nachiketas himself had achieved this feat. The heavenly world has been conceived as just another neighbourhood or abode, a world of delight where there is no old age, death, or sorrow and suffering. But it does not imply any victory gained in a battle with death, any mastery obtained over death. All ...
... Fire. At dawn may he quickly come rich with thought. SUKTA 59 A hymn to Agni Vaisvanara, the universal Force in all the worlds and in all beings who conducts the action of the universe and getting rid of the powers of darkness manifests to men the supreme heavenly world of light and truth and true being. वया इदग्ने अग्नयस्ते अन्ये त्वे विश्वे अमृता मादयन्ते । वैश्वानर नाभिरसि क्षितीनां... स्वर्वते सत्यशुष्माय पूर्वीर्वेश्वानराय नृतमाय यह्वीः ॥४॥ 4) Heaven and Earth grow as if vaster worlds to the Son. He is the priest of our sacrifice and sings our words even as might a man of discerning skill. To Vaishwanara, for this most strong god who brings with him the light of the sun-world, its many mighty waters because his strength is of the truth. दिवश्चित् ते बृहतो जातवेदो वैश्वानर... रोदस्योः । तं त्वा देवासोऽजनयन्त देवं वैश्वानर ज्योतिरिदार्याय ॥२॥ 2) The Flame is the head of heaven and the navel of the earth Page 135 and he is the power that moves at work in the two worlds. O Vaishwanara, the gods brought thee to birth a god to be a light to Aryan man. आ सूर्ये न रश्मयो ध्रुवासो वैश्वानरे दधिरेऽग्ना वसूनि । या पर्वतेष्वोषधीष्वप्सु या मानुषेष्वसि तस्य राजा ॥३॥ ...
... opens to us. The goal of the ascent is the world of the true and vast existence of which the Veda speaks as the Truth that is the final goal and home of man. It is described here as the greater infinite heavenly world, (Swargaloka, Swarloka of the Veda), which is not the lesser Swarga of the Puranas or the lesser Brahmaloka of the Mundaka Upanishad, its world of the sun's rays to which the soul arrives... arrives by works of virtue and piety, but falls from them by the exhaustion of their merit; it is the higher Swarga or Brahman-world of the Katha which is beyond the dual symbols of birth and death, the higher Brahman-worlds of the Mundaka which the soul enters by knowledge and renunciation. It is therefore a state not belonging to the Ignorance, but to Knowledge. It is, in fact, the infinite existence... and in all its multiplicity the truth of the One besides whom there is no other or second. Moreover, becoming one with the formless and infinite, it will exceed the universe itself and see all the worlds not as external, not even as commensurate with itself, but as if within it. And in fact, in the higher realisation it will not be Mind, Life, Sense of which even the mind, life and sense themselves ...
... terms of good, right, joy, knowledge, power is recognised as a victory of the Brahman and the necessity of using life and human works in the world as a means of preparation and self-mastery is admitted, yet a final passing away into the infinite heavenly world or status of the Brahman-consciousness is held out as the goal. And this would seem to imply a rejection of the life of the cosmos. Well then... done without demand of earthly or heavenly reward, so the salvation we seek must be purely internal and impersonal; it must be the release from egoism, the union with the Divine, the realisation of our universality as well as our transcendence, and no salvation should be valued which takes us away from the love of God in humanity and the help we can give to the world. If need be, it must be taught, "Better... immortal world, out of world of bondage into world of largeness, out of finite world into infinite world. It is to ascend out of earthly joy and sorrow into a transcendent Beatitude. This must be done by the abandonment of our attachment to the figure of things in the mortal world. We must put from us its death and dualities if we would compass the unity and immortality. Therefore it follows that ...
... rajaso asya yonau; Apáda sh írshá guhamáno antá, áyoyuváno vṛishabhasya níḷe. Sy. पस्त्यासु—गृहेषु or नदीषु. रजस् either "kingdom" or from A.R. रज् to shine = रोचन & दिव्, in the sense of heavenly world, Sy. रजसः = तेजसः. वृषभस्य—Sy. वर्षणसमर्थस्य मेघस्य. Rather Bull, Male, Mighty One, Master, a common epithet, like उक्षन्, नृ, of the gods, but specially applicable to Indra or to the Purusha.... liberation by true knowledge into the triple fullness of Sachchidananda. 1) Thee verily, O Agni, have the gods, thee too a god, ever & always (सदमित्) in their activity of mind sent down into the world (ni) as the worker (in man), by the force of their will they have sent thee down; immortal in mortal men & everywhere divine they gave thee being, O sacrificer, as the god who perceives consciously... pushes Page 634 man on in his journey. इतिशब्दो हेत्वर्थः—therefore men too send thee by the work (hymn). नि = नितरां according to Sy.; rather = in = into the strife & labour of the lower world. आदेवं—नानादेशवर्तिषु यज्ञेषु व्याप्तं. 2) So do thou, O Agni, by right thinking turn towards the gods Varuna thy brother who delights in the sacrifice, thy eldest who delights in the sacrifice ...
... "The goal of the ascent is the world of the true and vast Page 97 existence of which the Veda speaks as the Truth that is the final goal and home of man. It is described here as the greater infinite heavenly world, (Swargaloka, Swarloka of the Veda), which is not the lesser Swarga of the Puranas or the lesser Brahmaloka, of the Mundaka Upanishad, its world of the sun's rays to which the... rises from the inconscient ocean and whose limbs symbolize movements in the vast Movement (jagatyām jagat) and an organized constitution of the elements of the material world, intermediate worlds, mental world and still the higher worlds of the superconsciousness to which are all directed by constant gallops of the cosmic horse. Indeed, the whole universe is a vast pulsation, it is a constant process... the soul arrives by works of virtue and piety, but falls from them by the exhaustion of their merit; it is the higher Swarga or Brahman-world of the Katha which is beyond the dual symbols of birth and death, the higher Brahman-worlds of the Mundaka which the soul enters by knowledge and renunciation. It is therefore a state not belonging to the Ignorance, but to Knowledge. It is, in fact, ' the infinite ...
... Soma and he attained in this world the revealed knowledge. तूयं 6) परावतो । दूराद् । अंशु ददमानो । सोमं धारयन् । देवावान् । देवैः सहितः । The hawk of strength straight-flying took the brightness from on high in his force, the intoxicating wine; he brought the Soma, growing firm in his strength, full of the godhead, taking it from that higher heavenly world. Page 424 उत्तराद्... call. 14) अर्वाचीनो । (अस्मासु) अभिमुखो भव । सोमानामन्धसो । Sy connects these two words, but सोमस्य सोमपा, वसूनां वसुपतिः is common. वसो । यज्ञनिवासकेन्द्र । Lean downward to the lower world, accept in us the utter intoxication of Earth’s food,OIndra, Soma-drinker of the Soma-wine. 15) मतीनां । स्तोतृणाम् । May the fixity of our thoughts govern thee in us, O Indra; downward turn... hundred measures of Soma-wine. अश्वाः. Proved by association with psychological गावः. 18) आच्यावयामः । अस्मदभिमुखं कुर्मः । Hundreds & thousands of thy kine we make descend to us; into our world let enter thy felicity. गावः 19) दश हिरण्यानाम् । हितरमणीयानां धनानाम् दशसंख्याकानि । कलशानां । कुम्भपरिमितानाम् । अधीमहि । धारयामः । Ten shining jars of thee we attain; a giver of largeness ...
... writes: "The goal of the ascent is the world of the true and vast existence of which the Veda speaks as the Truth that is the final goal and home of man. It is described here as the greater infinite heavenly world, (Swargaloka - Swarloka of the Veda), which is not the lesser Swarga of the Puranas or the lesser Brahmaloka of the Mundaka Upanishad, its world of the sun's rays to which the soul arrives... or stinting, with plenitude and a noble catholicity the truth of the Brabman, of the tad ekam of the Veda. The Self, the Spirit, the Godhead in man and creatures and Nature and all this world and in other worlds and beyond all cosmos, the Immortal, the One, the Infinite is hymned without veils in the glory of his eternal transcendence and his manifold self-revelation. Upanishads have deep and sublime... arrives by works of virtue and piety, but falls from them by the exhaustion of their merit; it is the higher Swarga or Brahman-world of the Katha which is beyond the dual symbols of birth and death, the higher Brahman-worlds of the Mundaka which the soul enters by knowledge and renunciation. It is therefore a state not belonging to Ignorance, but to Knowledge. It is, in fact, the infinite existence and ...
... account of a struggle between the Truth and the Falsehood, the Divine Power and the superhuman forces of Evil, resulting in the former's victory and the revelation of spiritual abundances and a heavenly world (Swar); or else a poetic rendering of the supplantation of night by sunrise, with the herds and rain-rivers and sky disclosed, all through the kindling of the physical sacrificial fire. The second... luminous 38. Op. cit., 135. 39. Op. cit., p.222. 40. Ibid. 41. Ibid., p.306. 42. Op. cit., p.219. 43. The Secret of the Veda, pp. 148, 223. Page 120 heavenly region), with its rays (gavah, which means both "cows" and "rays"), seems to be revealed, and an occult Darkness that walls-in from inner sight the divine radiances appears to be shattered by the... Madras), pp. 46-7. Page 118 might have been must be relegated on the strength of that suggestion to a bygone phase of life far removed from the actual world of the Rishis. The sole affirmation that can be ventured for this world is of a co-existence of two cults without warlike contacts. Sri Aurobindo's reading of the Rigveda affords no hold in any case to the theory erected on this ...
... mentality in the three heavenly luminous worlds of Swar, the domain of Indra. Below is ranked the triple system in which we live. We have the same cosmic gradations as in the Puranas but they are differently grouped,—seven worlds in principle, five in practice, three in their general groupings: 1) The Supreme Sat-Chit-Ananda The triple divine worlds 2) The Link-World Supermind The... Puranic worlds correspond to them with sufficient precision, thus:— Principle World 1) Pure Existence—Sat World of the highest truth of being (Satyaloka) 2) Pure Consciousness—Chit World of infinite Will or conscious force (Tapoloka) 3) Pure Bliss—Ananda World of creative delight of existence (Janaloka) 4) Knowledge or Truth—Vijnana World of the... triple world below,—Heaven, Earth and the intervening mid-region; a triple world between, the shining heavens of the Sun; a triple world above, the supreme and rapturous abodes of the Godhead. But other principles intervene and make the order of the worlds yet more complex. These principles are psychological; for since all creation is a formation of the Spirit, every external system of worlds must ...
... hierarchy of the worlds that we find in the Veda was more intricate than the system found in the Puranas. In the Veda, the highest worlds constitute the triple divine principle; infinity is their scope, bliss is their foundation. These three worlds are supported by the vast region of the Truth whence a divine Light radiates out towards our mentality in the three heavenly luminous worlds of swar, the... of existence and the seven Puranic worlds correspond to them with sufficient precision, thus: Principle 1. Pure Existence-Sat World World of the highest truth of being (Satyaloka) 2. Pure Consciousness -Cit World of infinite Will or conscious force (Tapoloka) 3. Pure Bliss-Ananda World of creative delight of existence ... religion attributes psychic significance to the godheads in the cosmos. It conceives of a hierarchical order of the worlds, and an ascending stair of planes of being in the universe, bhur, bhuvah, and swar. Truth and Right (satyam and ritam), which have their home in the highest world of swar, sustain , and govern all the levels of Nature. They are one in the essence but they take different forms ...
... hierarchy of the worlds that we find in the Veda was more intricate than the system that we find in the Puranas. In the Veda, the highest worlds constitute the triple divine principle; infinity is their scope, bliss is their foundation. These three worlds are supported by the vast region of the Truth whence a divine Light radiates out towards our mentality in the three heavenly luminous worlds of Swar, the... principles of existence and the seven puranic worlds correspond to them with sufficient precision, thus: Principle world 1 Pure Existence -Sat World of the highest truth of being (Satyaloka) 2 Pure Consciousness Chi World of infinite Will or conscious force (Tapoloka) 3 Pure Bliss -Ananda World of creative delight of existence (Janaloka )... Vedic religion attributes psychic significance to the godheads in the cosmos. It conceives of a hierarchical order of worlds, and an ascending stair of planes of being in the universe, bhur, bhuvah, swar. Truth and Right (satyam and ritam), which have their home in the highest world of swar, sustain and govern all the levels of Nature. They are one in essence but they take different forms in different ...
... His nonviolence won the respect of the whole world and even though wars go on no one now glories in them (as in 1914-18 I remember it was). But of course it is true that the Lord Krishna did his best to prevent a conflict, A belief in reincarnation also makes the classical position more acceptable - after all even Duryodhana reached the heavenly world on account of his bravery in battle. (I hope by... especially Sri Aurobindo's) view of the hierarchic nature of the worlds from whence the poets receive their inspiration. I was always aware of that in India - that an audience listens, in the first place, to catch the vibration of the level on which a poet is speaking. It is something that has to be said, and rediscovered in the secular modern world, for reality remains what it always is, and there is no food... seen set forth. Plato, Cabbala, Swedenborg, all know of the four 'worlds'. Perhaps we are beginning the reascent - Sri Aurobindo would presumably have taken this view. As these things (coincidences) happen, I am reading a book by a psychical researcher and doctor, Mary Scott, who points out how little of ourselves we know, or of our world - that is 'we' as a materialist society - and she cites Sri Aurobindo ...
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