hariḥ oṁ
~~~~~~
namasté
I wrote.
There may be those that think I come to these conclusions on my own. That it is some new age idea, some whim or invention, some innovation of liberty in words perhaps. Who am I to be this creative ? I am just one more wishing to unfold my self with my SELF, that is all.You mention many gods. This is almost a trade-mark of the ~ hindu~ view. Yet there is only one Reality. All the devatā are expressions of this one reality
So, from where does this knowledge come from ? Where do I get my support to even state this quote offered above ?
If the reader wishes to direct their attention to the aitareya¹ upaniṣad 3.1.3 , it is here that I took my support on this matter. (I am happy to offer the devanāgarī / saṃskṛtā version if there is interest). It says:
That (or prajñāna) becomes brahmā, that becomes indra, that becomes prajāpati, that becomes all the devā-s or gods ( sarve devā as it is said in this śloka). That becomes the 5 great elements
( or pañca mahābhūtāni)… it continues to outline all living beings flying, walking, or stationary, are all well founded in prajñāna.
So, one must ask who or what is prajñāna ? The same śloka ( 3.1.3) informs us in the last line, prajñānaṁ (प्रज्ञानं) brahma || or prajñāna is brahman.
iti śivaṁ
words
- the ṛṣi of the aitareya upaniṣad is aitareya mahīdāsa. Aitareya mahīdāsa is also called out in the chandogya upaniṣad saying he lived to 116 years of age. It is said he was the incarnation of viṣṇu.
- He is known as aitareya mahīdāsa. Aitareya means the decendent of itarā his mother, and mahīdāsa is the servant (dāsa) of mahī or bhūmi devī. It is he aitareya mahīdāsa, that has brought the wisdom of the aitareya brāhmaṇa , aitareya āraṇyaka, and the aitareya upaniṣad to mankind.
Bookmarks