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God is Omnipresent

Realize and be Blissful


Agni or fire was a hidden secret with the gods, who guarded this mysterious power very jealously. It was, as the Greek legend goes, stolen by Prometheus and given to man, for which Jupiter, the father god, bound him to eternal torture. In Chapter VI of the Chhandogya Upanishad, it is said to be “the prime element whose creation made possible that of other elements, water, earth,” etc.
The second branch of the Aryans which turned eastward into the Indo-Gangetic plain also referred lovingly to Aditya; and we have hymns in the Vedas addressed to Hiranyagarbha, Savitar and Usha, all of which stand for the One life-sustaining power, the Sun. The worshipful Masters of the Vedic age were, one and all, admirers of the purifying and healing attributes of the Sun-god, and so no wonder that we see many hymns in the Vedic literature deifying the sun. In Book X, 121, we find:

In the beginning rose Hiranyagarbha, born as the only lord of all created beings;
He fixed and holdeth up this earth and heaven;
What god shall we adore with our oblation? . . .
What time the mighty water came, containing the Universal germ, producing Agni,
Thence sprang the God’s One Spirit into being:
What god shall we adore with our oblation?

In another hymn, he is referred to as “the self-radiant wise Aditya.”
In Book I, 113, we have a hymn to Dawn and in it occur, inter alia, the following lines:

This light is come, amid all lights the fairest; born is the brilliant,
far-extending brightness.
Night, sent away for Savitar’s uprising, hath yielded up a birthplace,
for the morning . . .
Arise! the breath, the life, again hath reached us: darkness hath passed away,
and light approacheth.
She for the sun hath left a path to travel; we have arrived where men
prolong existence.

All this could be taken on the literal plane as little more than Nature-worship, an adoration of the sun, understandable among a people dependent upon agriculture for their existence. But ancient Indian literature has an elusive quality. It seems to teach us at one level, and when we have adjusted ourselves to it, it suddenly shifts us to another. He who can follow its subtleties finds in it a richness rarely to be met elsewhere. There is multiplicity of meanings, ranging from the physical to the cosmic and the spiritual, and from the literal to the symbolic and esoteric, which challenge us at multiple levels of experience and offer us worthwhile rewards. Thus, when we begin studying these frequent references to the sun, we begin to see that the “sun” referred to is not always the center of our physical Universe, which we initially took it to be. Thus, in the Isha Upanishad, we are told:

The door of the True One is covered with a golden disk.
Open that, O Pushan, that we may see the nature of the True One.

After recounting such statements, when we read of Brahman or the Supreme One, as being Jyotisvat, full of light, and Prakashvat, endowed with splendor, we begin to discover in such terms an esoteric significance we earlier overlooked. This comes to a head when we read the Gayatri, the tenth mantra of the sixteenth sutra in the third mandala of the Rig Veda:

Muttering the sacred syllable “Aum” rise above the three regions,
And turn thy attention to the All-Absorbing Sun within.
Accepting its influence be thou absorbed in the Sun,
And it shall in its own likeness make thee All-Luminous.

This mantra is considered the most sacred, the mool mantra among the Vedic texts, and is taught for recitation among Hindus from an early age. Here, the inner spiritual meaning of the “Sun” becomes abundantly clear. The object of veneration is not that which provides us with light in the outside world but it is a principle that transcends the three planes of existence, the physical, the astral and the causal, and is the source of inner illumination.

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