‘Tattva Veda’ – The Basis of Cosmic Creation


Ek Evaagnir-Bahuda Samiddha Ekah Suryo Vishwa-Manu-Prabhutah |

Aekaye-voshaha Sarvidam Vibhaati ‘Ekum Va Idam Vibhoova Sarvam’ ||

 

            Veda are those fundamental Tattva’s, from whom the Cosmos has sprung up and grown. That Veda which we know – has been termed as ‘Shabda Veda’. The foundation of Shabda Veda is ‘Tattva Veda’, which is all-pervading in the cosmos. It is only on the foundation of Tattva Veda that, Veda Grantha’s have been written by the Rishi’s. What we believe to be a religious [Dharma] scripture due to illusion is actually completely Vigyanatmak. Veda Vigyan has lots of Vidhya’s, out of which Padartha-Vidhya is also one. There are only 108 fundamental Tattva’s of Padartha-Vidhya (which we know with the name of Science), and have been termed as Yaugic. The expansion of many from one fundamental Tattva is ‘Vigyan’. ‘Vividham Gyaanam Vigyanam – Ekasya Jaanam Gyaanam’ is long-established & popular. Thus, Science and Vigyan are not at all synonyms of each other.

 

            That Akshara-Brahma, which having a central-appearance, self-originates in the womb of Jagada-Janani Mahamaya, and thus grants five Kala’s to a nishkal Awyaya thereby making it sakala is known as Param-Brahma.

 

The five Brahma Kala’s known are: –

Param-Brahma

Awyaya-Brahma

Brahma

Ananda

Vishnu

Vigyan

Indra

Mana

Agni

Prana

Soma

Wak

 

The Brahma-Vishnu-Indra fusion is known as ‘Antaryami’ and that of Agni-Soma is known as ‘Sootra-atma’. Later on, the Kshara creation takes place. Kshara’s also have five Kala’s namely, Pranah-Aapah-Wak-Anna-Annaada. The incessant inter-mingling of these five energies is the reason for creation of the five Bhoota’s namely, Prithvi-Jal-Tej-Vayu-Akash. These Bhoota’s become the reason for creation of the system of Swayambhu-Parmesthi-Surya-Prithvi-Chandrama.

 

The foremost Fundamental Veda’s for creation of Cosmos are known as “Agni-Soma”. We may also call them separately as Agni Veda and Soma Veda. The word ‘Agni’ is from symbolic language, whereas in the fundamental language the same word is ‘Agri’.

There are only two fundamental tattva’s. One of them will always reach outwards (Towards the perimeter) from centre due to its nature and thus, is known as ‘Agri’. The other one will always try to reach towards the center from the perimeter, and thus comes to be known as ‘Soma’. So, Agni and Soma are the only two basic Veda’s. Within the five-fold Universe of Swayambhu-Parmesthi-Surya-Prithvi-Chandrama, Agni is present in Swayambhu-Surya-Prithvi and Soma is present in Parmeshthi-Chandrama. You, me and whatever we see within this Universe is all made of Agni-Soma in its basis. This is evident in, “Agni-Somaatmakam Jagata”. This means, All Universe is of the form of Agni and Soma.

 

This Agni is present in different bodies in different ways. And thus, it renders different name, form and function to each individual:-

  • The Agni of Swayambhu is called as ‘Brahma-Agni’ (Pronounce as Brahmmaagni)
  • The Agni of Surya is called as ‘Deva-Agni’ (Pronounce as Devaagni)
  • The Agni of Prithvi is called as ‘Bhoota-Agni’ (pronounce as Bhootaagni)

 

The above variants of Agni’s do not have any sort of heat function. The heat function is created in the name of ‘Vaishwanar’ as the fourth Agni’s affect due to friction between the forces of Agni-Vayu-Aditya. This heat is present in every living-being as the sound of heart beat.

 

            Every individual constructs a system around itself into the distant space, because of the rays generated by centrally established energy. The ‘Pinda’ or individual is ‘Martya’ and its ‘Mandala’ or system is called ‘Amrit’. The Swayambhu Mandala is called as ‘Brahma-nishvasita Veda’. The Parmesthi (Which is the form of Aapah) Mandala is called as ‘Brahma-shvedaveda’. Surya Mandala (Also famous as Saur-mandal, Solar-System) is called ‘Gayatri-mantric Veda’. The Chandra Mandala is called as ‘Somaveda’. Prithvi Mandala is called as ‘Yagyamantric Veda’. This is a brief introduction to the Mandala or system form of Veda’s.

 

            Till now there is no luminosity in the Surya or Sun. Thus, in the initial condition Surya is Krishna-Varna (Sun is black in color). The growth or expansion of the Aamukh Bhaag of the Agni Mandala towards Surya is famous as “Bhu-Bhuvah-Swavah” in the ciphered language. From the centre of ‘Prithvi’ to Surya the distance has been explained in terms of Stomas or Aharganas. After the first 3 Stomas of the Bhu-Pinda the Agni Mandala develops from 6 Stoma to 9 Stoma. Vayu Mandala develops from 9 Stoma to 15 Stoma and Aditya develops from 15 stoma to 21 stoma. Surya is located at the 21st Stoma. The Agni that develops from prithvi to Surya, becomes lighter as it rises. This gets divided into three parts. The Ghanagni in the ‘Bhu’ part is known as ‘Agri’. The Taralagni in the Bhuvah part is termed as ‘Vayu’ and the Viralagni in the Swavah part is termed as ‘Aditya’. Further ahead, the Agni of Agni Mandala gets divided into 8 parts as Vasu, Vayu Mandala’s Vayu into 11 parts as ‘Rudra’ and Aditya Mandal’s Aditya into 12 parts as ‘Aditya’. Thus, these 8 Vasu’s, 11 Rudra’s, 12 Aditya’s, 1 Dasra Sandhya and 1 Naasatya Sandhya devatas or energies are together called as the 33 Devatas. The notion that there are 33 crore devatas is a fallacy. They are of 33 types. It is to be known here that ‘Aapomaya’ or in the form of Aap, the Rakshasa Prana’s of Parmesthi are thrice in number then devatas and thus are 99. The existence of 3 rakshasas with 1 devata is a natural phenomenon. The disturbance in the number of these rakshasas and devatas is the only reason for illness. The balance in number can be easily maintained through Pranayam.

 

            The continuous friction between above mentioned Agni-Vayu-Aditya creates a fourth agni which is termed as ‘Vaishwanar’. This Vaishwanar has the heat function. It enters the Surya and burns the flammable Soma coming from Parmeshthi. As a result, the ruler of luminosity ‘Indra’ gets manifested. This Indra (In the form of Rays) illuminates the entire space and hence Life-Cycle begins. The Agni that moves from Prithvi to Surya is called as ‘Gayatri-Agni’ (Pronounced as Gayatraagni) and the agni moving from Surya to Earth is termed as ‘Savitra-Agni’ (Pronounced as Saavitraagni). This Gayatri originating from Prithvi and Savitri originating from Surya collide again to re-originate Agni Veda. The centre of Prithvi is ‘Rik’, middle portion is the Prana-form ‘Yaju’ and the land surface is its ‘Sam’. This is the situation, as far as Pinda form is concerned. The same expands above as Agni-Vayu-Aditya Mandala’s. Again, Agni Mandala ‘Rik’, Vayu Mandala ‘Yaju’ and Aditya Mandala is ‘Sam’. The Rik Tattva gets divided into 21 parts, Yaju into 101 parts and Sam into 1000 parts. The total number becomes 1122. If we add the 9 Atharva Veda then this total number of Veda Tattva’s becomes 1131. Based on this number only, the Rishis have written Veda Grantha’s. Unfortunately today only 4-5 branches of Veda Grantha’s are available. We should be thankful to western philospher’s like Max Muller, whose persistent efforts have had these branches revived and saved from loss. In Bharatavarsha, Veda Shastra has only been neglected for the past 3,000 years.

 

            It is important to understand that the Organization of ‘Ishwara’ also, gets developed in between Earth and Sun amongst Agni-Vayu-Aditya. It has been stated about ‘Ishvara’ that, “Vaishwanara-Hiranyagarbha-Sarvagyaha Eshaha Ishwarah”. Thus, Agni part is known as ‘Vaishwanar’, Vayu part as ‘Hiranya-garbha’ and Aditya part as ‘Sarvagya’. This alone is ‘Sarvabhootantaratma’. This alone is the cradle of all ‘Jeeva’ or Being organization. Just Vaishwanar is related to ‘Asangya Srishti’ or conscious-less part within which all materials or ‘Bhoot Padartha’ are inculcated. The Hiranyagrabha, located within Vaishwanara is creator of all semi-conscious or ‘Antaha Sangya’ part and includes all vegetation. The Sarvagya, located within Vaishwanar-Hiranyagarbha is the progenitor of all conscious or ‘Sangya Srishti’ part and includes Humans, Animals, Birds, Aqua etc. It is only because of Sarvagya, that an individual is rendered mobility. If Sarvagya gets developed in trees, they could easily walk and run. These three energies of Vaishwanar-Hiranyagarbha-Sarvagya get manifested in the ‘Jeeva’ or being in the form of ‘Vaishwanar-Tejas-Pragya’. The force that is there in the Ishvara Organization is also there in the Jeeva Organization, just the name is different. That is an whole, the Jeeva is its component. The ruler of all Jeev Organization is the same ‘Vaishwanra-Hiranyagarbha-Sarvagya’ Ishvara. The respected seer of Shirdi, Param Shraddheya Shri Sai Baba has rightly said, “Sabka Malik Ek’, or The lord of all is one.

 

            The Rasa and Bala pervading endless sphere of ‘Parameshwara’ has been termed as ‘Mahavana’. Within this ‘Mahavana’ the ‘Shodhsi Parajapati’, equipped with the 16 Kala’s created by Mahamaya’s incessant action is like the endless forest. We are related to one huge tree of this forest which is known as ‘Maheshwara Prajapati’ who is inculcated with the three phenomenons of ‘Avwyaya, Kshara and Akshara’. The universe is made from the five Pinda’s and their Mandala’s summed up as, ‘Swayambhu, Parmeshthi, Surya, Prithvi and Chandrama’. The lord in this Universe is called as Vishweshwara organization. This alone has been termed as Lord Krishna’s ‘Viraat Swaroop’. The part of Vaishwanar came to be known as ‘Sahastra-pad’ or thousand legs, part of Hiranyagarbha as ‘Sahastra-Aksh’ or thousand hands and part of ‘Sarvagya’ as ‘Sahastra-shirsha’ or thousand heads. This ‘Viraat Purusha’ alone, is ‘Sarwabhootantaratma’.

 

            Shodhshi-form Maheshwara’s Avwaya is the Atma of all Universes. This alone is ‘Paramatma’ and is non-destructible. It is all pervading and is free from life and death. The Atma related to Swayambhu is called as ‘Shantatma’, Parmeshthi’s ‘Mahanatma’, Surya’s ‘Vigyanatma’ or Buddhi, Chadrama’s ‘Prgyanatma’ or Mana and that of Prithvi is termed as ‘Bhootama’. Vaishwanar is the creator of material, Hiranyagrabha is creator of Action and Sarvagya is the creator of Gyan or Consciousness. Thus, the three together form the ‘Karmatma’. This is the brief ‘Srishthi-Chakra’ or Cosmic-Cycle where, Ishwara Prajapati is called as ‘Sakhshi-supurna’ or visualizing entity and the beings related to him are called as ‘Bhokta-Sudharna’ or the experiencing entities.

 

Dva Supurna Sayuja Sakhaya Smaanamam Vriksham Parish-Svajate |

Tayoranyaha Pippalam Sva-Dvatti, Anshnannanyo-Abhivakshiti ||

(Mundakopnishad-3/1/1)

 

 

 

Inspired from and Dedicated to

Vidhya-Vachaspati Swargiya Pdt. Madhusudhan Ojha’s Vigyan Drishti 

Hindi Bhashya’s of Veda-Vachaspati Pdt. Motilalji Shastri (1908-1960)

 

Compilation & Presentation in Hindi by

Veda-Vidipathikanugami Pdt. Krishna Chandra Shastri

Chairman –  ‘Rajasthan Vedic Tatva Shodh Sansthan’

 

Translated into English by

Anirudh Sharma (Angiras Bhardwaj)

‘Rajasthan Vedic Tatva Shodh Sansthan’

 

Contact Information:

‘Vigyan Mandir’, Manavashram Vidyapeeth,

Gopal Pura Turn, Tonk Road,  Jaipur-18,

Rajasthan, India.

Phone# +91 141 2710 391

Mobile# +91 99450 08640

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12 thoughts on “‘Tattva Veda’ – The Basis of Cosmic Creation

  1. This is a request from a person who has been following Motilalji’s works for the past 19 years.

    Nobody could be more aware than you that a significant portion of Motilalji’s vast oeuvre is still to see the light of day. The magnitude of this work can only be guessed from the fact that in his ‘Aatmanivedana’ in ‘Shatapatha Brahmana Hindi Vijnaana Bhashya’ (Prathama Kaanda, Prathama Khanda; V.S. 2015) he has indicated at page 52 that his oeuvre consisting of bhaashyas on certain vedic suktas, Shatapatha Brahmana, Upanishads, Gita etc. comprises of around 80,000 pages and that consisting of thoughts on contemporary themes comprises of around 5,000 pages of which only about 10,000 pages have been published.

    The most important part of his work is his bhaashya on the Shatapatha Brahmanam (SB). The reasons are rather obvious: Pt. Shiva Kumar Sharma of Benares had passed on the secret knowledge about lost vedic meanings to Pt. Madhisudan Ojha and taught him one kandika of the SB to illustrate the way. It is said that Pt. Ojha had the divine blessings of Kaameshwar in Kashi which guided him throughout his life and which is reflected in his works. At page 93 of his ‘Aatmanivedan’ of SB bhaashya (Prathama Kaanda, Prathama Khanda; V.S. 2015) Motilalji has mentioned that for 15 years without a break he had done his swaadhyaya under Ojhaji mainly on SB. At page 128, he has mentioned that the manuscript of his own bhaashya on SB has been completed in about 20,000 pages. In the chapter on ‘Paaribhaashika Soochanaayen’ of his SB bhashya (Prathama Kaanda, Prathama Khanda; V.S. 2015) he has mentioned in a footnote that from about 1932 onwards he had begun writing his bhashya on SB, which he could complete by 1940. If we consider the fact that Pt. Ojha passed away in 1940 and Motilalji completed his bhashya in 1940 itself, the significance of this work in bringing to light lost vedic knowledge, in the manner Motilalji learnt from his Guru, can never be underestimated.

    Motilalji has referred to this manuscript in many of his published works. Thus in SB bhashya (Prathama Kaanda, Dvitiya Khanda; V.S. 2016) at page 680 he mentions that ‘ a more detailed discussion should be seen in the bhashya of ‘Gavaamayana Satra (12th Kaanda)’.In his ‘Aatmasvarupavijnaanopanishat’(that is, the first part of his work on ‘Shraaddha Vijnaana’, published in VS 2010) he mentions at page 350 that detailed analysis should be seen in ‘Pashvaalambhana prakarana’ of SB bhashya. In his ‘Bhaaratiya Hindu Maanava aur Uski Bhavukata’(Prathama Khanda, VS 2012) at page 286 he has mentioned that ‘details have been discussed in bhashya on SB (refer to bhashya on SB Agnirahasyaatmaka 10th Kanda, 4th Prapaathaka, 1st Brahmana)’.

    To date, bhashya on only the first four Kaandas of SB has been published. Bhashya on the remaining 10 Kaandas (5th to 14th ) including that on the Brhadaaranyakopanishat (a part of the 14th Kaanda) are yet in manuscript form only. I can only take this opportunity to invite your attention to this stupendous task of publishing the bhashya of the remaining Kaandas of SB in order to preserve the traditional knowledge passed from Teacher to pupil which was recorded on paper in the lifetime of the Guru itself.

    Apart from the bhashya on the SB, Motilalji had completed the bhashyas on many of the important Upanishads. The bhasyas on Ishopanishad, Maandukyopanishad, Mundakopanishad, Kathopanishad, Kenopanishad and Prashnopanishad have been published so far. However, the bhasyas on Chhaandogyopanishad and Taittireeyopanishad are still in manuscript form (the bhasya on Brhadaaranyakopanishad, as mentioned earlier has also not been published). Motilalji has referred to these bhashyas at many places. For example, in SB bhashya (Prathama Kaanda, Dvitiya Khanda; V.S. 2016) at page 816 he mentions that ‘detailed discussion should be seen in the bhashya of the second Prapaathaka i.e the Saama Prapaathaka in Chhaandogyopanishad Hindi Vijnaana Bhashya’. At page 1259 of the same work, he has mentioned that further details should be seen in the relevant prakarana of the Chhaandogyopanishad Hindi Vijnaana Bhashya. Similarly, at page 85 of the ‘Prastaavanaa’ of his work ‘Dikdeshakaalasvaroopameemaamsaa’ (V.S. 2015) Motilalji has mentioned that the scientific exposition of this shruti should be seen in Taittireeyopanishad Hindi Vijnaana Bhashya. Thus, his bhashyas on these important Upanishads also need publication.

    Another significant contribution of Motilalji is his voluminous bhashya on Gita. Unfortunately, even in the case of this bhashya, only a small portion has been published. In the Prastaavanaa of ‘Buddhiyoga Pariksha – Purva Khanda’ (V.S. 2013), he has mentioned at page 9 that this whole literature on Gita has been composed in about 20,000 pages of which only 3,000 could be published. In fact, he has also given the complete details of the different volumes of his bhashya on Gita in this work. In fact, apart from the ‘Aitihasiko-dhyaaya’ and ‘Raajarshi Vidya – Prathama, Dvitiya, Trtiya Upanishat’, the remaining 24 volumes of the Hindi Vijnaana Bhashya on Gita have not been published. Of the Introductory volumes, the Buddhiyoga Pariksha – Uttara Khanda’ has not been published in full and the last volume of the Introductory volumes has not been published at all.

    His long association with Pt. Ojha, who looked at him as his principle disciple, and his own precociousness resulted in many works which were based on Pt.Ojha’s literature. Some of these, for example, his work on Shraddha Vijnaana, have now been published in their entirety. But others still remain. In SB bhashya (Prathama Kaanda, Prathama Khanda; V.S. 2015; page 90) he has mentioned about his work ‘Vedashastra Ke Saath Puranashastra Ka Samanvaya’. In SB bhashya (Prathama Kaanda, Dvitiya Khanda; V.S. 2016; pages 745, 821 and 888 respectively) he has mentioned about his works ‘Manvantara Svarupa Parichaya’, ‘Rishi Svarupa Parichaya’ and ‘Purana Rahasya’. In ‘Aatmasvarupavijnaanopanishat’ (Prastaavanaaa- page 107; page 277 respectively) he has mentioned about his works ‘Pauranika Manvantara Rahasya’ and ‘Graha Vijnaana’. In ‘Bhaaratiya Hindu Maanava aur Uski Bhavukata’(Prathama Khanda, page 284) he has mentioned about his work ‘Bharatiya Aryasarvasya ka Svarupa Parichaya’. These important works have not been published yet.

    I am not aware about any recent developments regarding the publication of his works, especially after the death Shri Kulish, founder of Rajasthan Patrika. Further, with the rather condescending attitude adopted by Mr. A.S. Ramanathan who is intent on publishing his own translations of Pt. Ojha’s works through Rajasthan Patrika, I feel that their interest in publishing Motilalji’s work would be waning. I SHUDDER AT THE THOUGHT OF MOTILAJI’S EFFORTS GOING IN VAIN. I WOULD REQUEST YOU TO TAKE STEPS REGARDING THEIR PUBLICATION SO THAT THESE ARE NOT LOST TO HUMANITY.

    S.Sanjay

  2. Namashkar Sureshji,

    It s a delight to hear from you, as it has always been to know anyone pursuing Vedic Vigyan. I do not share disappointment with you, on Shastri Ji’s still unpublished or unavailable work. On the contrary, my feeling remains of excitement and joy, and what it could mean if all his work is published and available to all of us.

    I agree to the fact that no one could know better than me, about his work and what activities have happened around them over the years. Being fortunate enough to be called his great-grandson, I can tell you that our family has always dedicated our lives to bringing the knowledge of revered seer scientist’s to fore. People like Ojha Ji and Shastri Ji are not born everyday, and that his works are for the benefit of each and every individual alive.

    My grandfather Shri Krishna Chandra Shastri was instrumental in preserving the original manuscripts for decades. If they were not protected by him from self-interested people, we wouldn’t have seen any of Shastri Ji’s work published today. I am not taking the liberty of naming people with glory and fame, who offered to buy complete works of Shastri Ji. I do not even need to state the audacious intentions behind such minds. Original works of respected Ojha Ji sold to such minds, are being totally misused other than vast reserves which got destroyed.

    My father, Pdt Pradyumna Kumar Sharma initiated the work of publishing the works of Shastri ji, before Shri K.C.Kulish joined hands in the endeavor of bringing forth the true concepts of Veda Vigyan. Words can not describe the stupendous effort put in by these two people. The mutual association for publishing had ended due to some reasons almost 7 years before the demise of Shri Kulish. Shri Pradyumna continued to work and publish thousands of pages even after the abrupt withdrawal of the publisher. Under the observation of my father, more than half of Shastri ji’s work [almost 42000 pages] had been published by 1999 itself. Other than just publishing he organized workshops, seminars and conferences on the subjects of Vedic Vigyan frequently.

    The untimely demise of my father [39 then], in 1999 resulted in stoppage of the work being done. Herein lays the biggest reason of my thrill. I realize that I have an opportunity to contribute to a cause, which not many get. The agenda of my life is clear in my eyes. It is to organize and render light to all unpublished or unavailable works of Shastri Ji within Rajasthan Vedic Tattva Shodh Sansthan. The intent is to work on material initially and awareness in the second phase. Interest will follow and will largely depend on ability of people to accept the truth, which unfortunately contradicts with vested interests.

    The shruti says,“Brahmano nish-kaarenaha shadango vedo dheyashchaha”.

    Anirudh Sharma [Angiras Bhardwaj]

  3. Agni, the all-seeing, who lies hidden in fire sticks, like a child well guarded in the womb, which is worshiped day by day by awakened souls, and by those who offer oblations in sacrificial fire–he is the immortal Self.”; “god of fire,” is really the will power of the individual which manifests specifically in the practice of yoga. This is not the whimsical will power of egoist goals, but the will to liberate our consciousness from all bonds. This manifests exclusively in spiritual practice, not in philosophizing or in feeling “spiritual.” This is the highest form of action possible to any being in relativity, and merits our careful analysis. May that divine Agni be enkindled and maintained within us.

    Like it is saidon title track of serial “Bharat Ek Khoj”
    Garbh mein apne agni dhaaran kar paida kar
    Vyapa tha jal idhar udhar neeche upar
    Jagaa chuke vo ka ekameva pran bankar
    Aise kis devta ki upasana kare hum avi dekar

  4. Dear Anirudh ji,

    I had written to the Brahma Vidya Kendra also (you know them) about this. They have sent the following reply on 20th September, 2008:

    “Dear Shri Sanjay
    We will be very happy to undertake and/or assist in the publication of works of Pandit Motilal Shastri.
    Secretary,
    Brahma Vidya Kendra”

    Shri Rishi Kumar Mishra was one of the pupils of Motilal ji. If you are comfortable with this offer, then they may be contacted.

    S Sanjay

  5. It is exhilirating to find this blog and its material. I have been trying to find avenues to contribute in the area of work going on with Pandit Madhusudan Ojha’s opus. As far as I know, I first introduced his philosophy to the Western audinece in my book “Philosophy of the Gita” (Peter Lang, New York, 1990). I am less interested in non-philosophical aspects of Ojha-ji’s work, which I am happy to note is being carried on by worthy pupils like the ones represented in this blog.
    I would be happy to receive communication from all interested in Ojha-ji’s work regarding philosophy. My email address is: rpatel45324@yahoo.com. You can find more about my work at my blog: http://www.hinduismfortoday.com.
    Many thanks.
    Ramesh N. Patel
    Professor Emeritus of Philosophy and Religion
    Antioch University
    Ohio, USA

    1. Dear Mr. Patel, The feeling of exhilaration is mutual. It is great to see people like you having interest in the Vedic literature and works of Pandit Madhusudhan Ojha.

      In my view the works of Ojha Ji are not philosophical at all. Philosophy or Darshana is just an auxiliary branch of the Vedic literature. Of course, the perspective discussed in Darshana is important for people to make any sense of the Vedic texts. The reason is simply because the entire Vedic corpus has been written in ciphered language by the Rishis, according to the strict principle of meters. In the absence of a worthy Guru, only thing which can help us is detailed understanding of the auxiliary branches like that of philosophy or Darshana. Darshana brings us a three dimensional approach to view the truth, essential to understanding reality of anything, animate or inanimate.

      Thanks again.

  6. Dear Angirasji,

    I am also interested to get a drop from the ocean of the knowledge that Pandits Ojhaji, Shastriji have created. I am nowhere in understanding the ideas of Vedas, but I can feel what it could be after reading/glimpsing a couple of books by RK Mishraji. I have read a couple of books on spirituality but was really impressed after reading books by him due to the thoughts and ideas never seen in other books, bu could feel based on other book readings/thinking/experience.

    I am absoute layman and feel blessed and connected to this knowledge due to some reason. I know it will be impossible for me to understand the knowledge without grace of Guru/God. But, still I would like to make a humble attempt to read and gain from this knowledge. Please let me know which books I can attempt to read and see if I can get anything out of it.

    Jai Gurudev!!!
    Shirish

  7. Namaste, I am a student of computer science and fortunately I got the Rishi Kumar Mishra ji’s books on Vedic Science. I can’t express the desire to go deeper into the Vedic Vijnana in words. Can you please provide me all the information about where can I get Pandit Motilal Shastri Ji’s All Book, in Hindi? I am situated in New Delhi. Waiting for your response.

    – Rishabh Sharma.

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