Tue, 17/07/2007 - 10:06 — vladimir
So Brahman is present in all our faculties as the Sight of our Sight, the Hearing of our Hearing, the Mind of our Mind, Word of our Word, Life of our Life, Body of our Body. And since all our faculties are turned outside to the surface of consciousness, we cannot perceive Him, but we can perceive because of Him present in all these faculties. He is the Sense of our Sense (and here is the link to the studies of consciousness of samjnana as essential sense, etc.)
The Kena Upanishad goes even further, it gives us an educational model how to educate these faculties that they may perceive Brahman. They have first to turn within and reflect in themselves their Universal Prototypes: the Universal Sight, Hearing etc. and then they have to learn to look even beyond their domains to the Transcendental Spirit, Brahman, to reflect His Light in our Sight, His Space in our hearing, His Word in our speech, His Thought in our thinking, they have to become faithful and pure transmitters of his Being in our being.
The names of Vayu, Dishah, Agni, Aditya, Soma are the Universal representatives of these faculties, Vayu is the Universal Life force, Matarishvan, Dishah is the all Space (all the directions), Agni is the Universal Fire, the Divine Will, Aditya is the Sun, the Eye of Gods, the Universal Sight, Soma is the Moon, the reflected light of the Sun, the Universal Mind.
Why Agni and Vak are together, you ask. Because Agni is the Divine Will, the Divine Summoner of the Gods, the Hotar, the Immortal among mortals, calling for the higher powers to come down and transform it into the life Divine. (please have a look into my article Chaturvarnya the Vedic Concept of it). browse the library add new resources learn about projects create new project The University of Human Unity
J.L. Mehta on Heidegger, Hermeneutics, and Indian Tradition - Page 165 - Jarava Lal Mehta, William J. Jackson - 1992 - Preview In my own humble judgment, however, Aurobindo's Vedic studies constitute the one single, central pillar which carries the burden of Aurobindo's creative thought, the one stalk on which the thousand-petalled lotus of his thinking blossomed, ... 2:37 pm
Update February 4, 2013:
The Foundations of Psychological Theory in the Veda - from Sri Aurobindo Society, Singapore - Jan 29, 2013 - C. Krishnamurthy (email@example.com)
Sri Aurobindo was convinced that the Vedantic and Puranic systems are identical and depend on the same idea of seven principles of subjective consciousness formulating themselves in seven objective worlds, thus giving him a total clarity on the symbolism.
It is essential to understand that these worlds are not the physical worlds but in reality are different states of consciousness. These are not reachable by physical means. If a human being is conscious only of matter, at this particular time he is living in the world of matter. If his consciousness is dwelling on desires, feelings, emotions etc., he is living in the vital world. When immersed in thought, he is in the mental world.
Though the Veda refers to all these seven principles, they constantly speak of the three outer worlds only. Relatively, they are of direct concern to us. This is the reason why more riks are devoted to Agni, who is nearest and presides over Earth. Many riks laud Indra as he is the lord of all the Gods of this triple.
Pandit N.R. Bhatt: Felicitation Volume - Page 45 - Pierre Sylvain Filliozat, Satya Pal Narang, C. Panduranga Bhatta - 1994 - Preview -More editions Ratri in Veda and the Concept of Night in Sri Aurobindo - P.K. Mishra
Very objectively Sri Aurobindo draws the symbol of dawn and dusk with the revelation of light and darkness of human heart. Along with this, cosmic light is also drawn to the picture where night and dawn are concerned. The Night that wombs ... 2:21 am