Codes Of Rigveda

Codes of Rigveda

The Rig Veda contains many codes through its mystical and highly scientific Sanskrit language, the mother of all languages. It is the key and secret to understanding the Rig Veda itself.

Various words, often denoting the Gods, are translated literally by Western Indologists, and thus not giving the proper significance to the hymns and their meanings.

Such examples are ‘Rathaspati‘, an epithet of the god Indra. It means ‘Lord of Chariots’. However, in the Upanishads, we read that the chariot is the body, of which contains the Self (Atman); Indriyas (Sense organs) and Pranas (Breaths of life) etc.

The term ‘Indra’ itself, means “Master of the Indriyas” which are, as noted, the sense organs.

Indra is also commonly referred to as Shaktivan, Shachivan or Shachipati, meaning “Lord of Shakti” (Power). This can be taken two ways:

1. In later Hinduism, Shakti is the Great Goddess and wife of Lord Shiva (the Yogi-God) of whom Durga, Kali, Parvati etc. are all forms. She is the great Universal Power as his consort
2. Shakti is also, in later Hinduism, the Divine Weapon (as shakti-astra) of the Gods. It is the Lance (Vel) of Skanda; the Trishula (Trident) of Shiva and hence the Vedic Vajra (thunderbolt) of Indra, used to slay the demons.

The idea of the Goddess as a Divine Savioress, is also already in Rig Veda. The term ‘Gayatri’ means “Song (gaya) that delivers (tri)”. The root “tri” (to deliver, or save) is the basis of the words Tara and Tarini – the Savioress. As the Goddess of speech, its also shows how the most sacred mantra in Hinduism (Gayatri), is also the basis of the goddess of speech, being the savioress in Tantra!

In the mantra of Bharadvaja, the son of Tara and Brihaspati himself (VI.5.1), the Rishi lauds Agni (who is Brahmanaspati or Brihaspati as Lord of Speech, also Narashamsa), as being Mata (Mother) and Pita (father). He uses the terms ‘trata tarane’, referring to the saviour and preserver – again relating to the ideas of a God and Goddess as Saviors. Here, he would refer to his parents – Brihaspati (Akshobhya or Nilakantha Shiva) and Tara.

Hence, we see the translation of such terms reveals the Tantric and Yogic significance of some of he hymns, and is hence the “secret code” to deciphering the Rig Vedic symbolism.

Other symbols are more literal. Indra and Soma in the Vedas being lauded as ‘Sahasrachaksha’ (Having a thousand eyes). Soma is a form of Indra as madhu (nectar) and amrita (immortality), and is Lord of Love, Bliss, Wisdom and Youth – in the same way that Sundara / Kameshwara if of later Shiva. He personifies the thousand petals of the lotus-flower (sahasrara-padma chakra) in Yoga, and hence the thousand eye symbolism.

By now, some people may be thinking that, surely, if this is the case, then it can be argued that the Rig Veda is essentially a Yoga text. And indeed, this is true.

Through deciphering the Rig Vedic code in such manners, we can find the Puranic, Agamic / Tantric and Yogic correlations and origins in the Rig Veda itself.

Vedic Gods are often lauded as “Svarpati” (Lord of the Self, or Atman), for example, showing a clear relation to the science of Yoga and attaining the Self. The Rig Veda, in fact, is all about the Rishis and Devas attaining the Sun-World, which is the Self-World.

The term “Ekam” or eka, meaning single, one etc. also is very important in understanding Vedic Dharma. Eka means one, and in relation to such verses as all the Gods coming from one source (I.164.46), explains the science of Advaita Vedanta in play in Vedic Hinduism. We also see this with all the Gods as being forms of Agni (II.1), who is himself the Soul or Atman in the Heart as the one deity or Brahman (X.5.1).

Other names of the Gods and Goddesses also explain such mystical symbolism. Aditi comes from ‘adi’ (primal) and ‘ti’ meaning truth or reality. The Goddess in the Rig Veda, is hence the Primal Reality or Being – relating to the idea of Maya as Adi-Shakti in later texts. One great hymn in Rig Veda (I.89.10) describes Aditi as being mother, father, son, the five classes of men (five castes: Brahmin, Kshatriya, Vaishya, Shudra and Chandala or Outcaste) – again also relating to the idea of the Goddess (as Maya) as all-pervasive, and also the basis of Shakta Advaita,

The Brihadaranyaka Upanishad – which (like all Upanishads) is not a “new” knowledge, but a text explaining the secrets of Rig Veda that were being lost, due to materialism and the lower Yugas or world-ages – explains that Aditi comes from the root “ad” (to eat, or consume), and hence shows the Goddess as the consumer – or Fire.

The Goddess as Fire (Agni) is a well-known idea in Vedic texts, as through Durgasukta, deriving its inspiration from the Agni-Durga Sukta of Rig Veda (I.99.1). However, this idea goes deeper, and connects to the Goddess as Dhumavati.

Dhumavati is the Primal form of the Goddess, the crone form of Kali, the first Mahavidya. She is hence chaos, and hence the “Aditi” (Primal Reality). Yet – she is also the Ad-iti or consumer as, being the spouse of Rahu-graha or Vedic demon Svarbhanu (as Danu), she is the Primal Mother of the Gods, and also consumes the Sun (the symbol of Purusha, or Shiva). This relates to the Tantric tale of Dhumavati consuming her husband, Shiva, or the Self (symbol of Sun and Purusha).

The common term ‘Deva’ in Rig Veda means ‘Those who shine’, coming from the root ‘div’ (to shine, illuminate). It hence refers not only to their celestial natures, but also to the Gods or Adityas as Planets (Grahas). The 12 Adityas refer to the seasons, while the 7 Adityas refer to the 7 Planets or Grahas (excluding Rahu and Ketu, which are the Head and tale of Vritrasura, or Svarbhanu). This forms the basis of the 7 Days of the Week, Nine Planets and 12 Months, who are the Adityas and children from Maya or Aditi (hence all representing Kala, or Time). Hence the basis of Vedic Astrology and Astronomy.

Puranic legends and avataras, can also be found from the Rig Veda.

Indra in one verse is lauded as “Svayambhuva” meaning ‘Self-existant’ or ‘Self manifested’ (X.82.4). Now, while this can mean that Indra as the Supreme God (like Shiva) is such – it may also refer to the avatara – Svayambhuva Manu, the first Manu (as well).

Interestingly, we note that the Bhagavata Purana states that Yajna (Indra) took incarnation and became Svayambhuva Manu! This also confirms Indra himself as an avatar of Vishnu (as Svayambhuva).

Avataras in Rig Veda, do seem to be of Indra. The Yajna-Indra connection to Vishnu through Svayambhva may be the key.

For example, we note Ushanas (Asuramaya or Shukracharya – Guru of Demons) – who corresponds to “Indra Svargapati” (Indra, the Ruler of the demigod Heaven); Rishi Vamadeva (later becoming one of the Five faces of Lord Shiva and the aspect of Vama or Vayu – Wind, and who wrote this hymn); Kakshivan (the son of Dirghatamas, who is Dhanvanatri, the founder of Ayurveda), Manu himself and his father, the Sun-God (or Hiranyagarbha the founder of Yoga) – are all lauded as incarnations or forms of Indra in Rig Veda (IV.26.1). He also is associated with Ramachandra in Mandala X.

These follow the Vishnu avataras, as Vishnu also becomes Svayambhuva (Manu), Dhanvantri etc. He also becomes the King Prithu and the Rishis, such as Narada and Kapila- just as Indra becomes Vamadeva in the above.

Hence, we see that Sanskrit, the ‘Devabhasha’ (Language of the Celestials), is he key to understanding the Yogic, Puranic and Vedantic secrets of the Rig Veda. Rig Vedic Sanskrit itself, is said to be the Mother of all World Languages.

This indeed seems true. Traces of it can be found in Egyptian, Native American and such languages – and the Dravidian family seems an early derivation (or prakrit) of Rig Vedic Sanskrit – itself giving rise to Etruscan, Finno-Ugraic and such tongues.

Thus, the Rig Veda and it’s Divine Language, are the keys to all of Earth History and can connect all cultures to the one original Rig Vedic Dharma or Faith.

Hence we see the message behind Maharishi Dayananda’s teaching of “Return to the Veda!”

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