RESTORATION OF THE VAIVASVATA GITA
“All beings are safe from me, I shall not be a source of fear for any living being, for everything has proceeded from me.”
This majestic Holy Vaivasvata Gita of the Immortal Yoga of Lord Vivasvan is originally revealed by Lord Svata (Vishnu) to Vivasvan. Vaivasvata Gita is the As-tanga Yoga of Immortality should one carefully decodi-fy its subtle dicta. In fact, the primal deep philosophical precepts are found in the discourse between Narayana and Nara and between Uddalaka Aruna and Vaivasvata, and subsequently, Sage Vyasa (Sanjaya) poetically sung them as reminiscences styled as The Bhagavad Gita.
The author humbly attempts no more than to restore the deep insights, such as it must have existed at the time within the soul, Nachiketas, but to gain an ap-proximate conception of what the original composer may have had insightfully gained, before handing his composition over to the safekeeping of oral tradition.
A careful comparison of the author’s own painstaking transliterations with those of his predecessors will show, the author believes, that a small advance, at all events, has now been made towards a truer understand-ing of these ancient texts.
But the author knows full well how much still remains to be done, both in restoring the correct texts and in discovering the original implication of the Vaivasvata Gita; the author, again and again, had to translate cer-tain passages tentatively following the commentators, though conscious all the time that the implication, which they extract from the text cannot be the right one, understandably.
It is almost a duty to discourage, as much as lies in our power, the work of reconstructing an old text by so-called conjectural emendations or critical omissions by Sanskrit theists, scholars, and grammarians; but to en-courage reconstruction through the insights of an Adept Yogi, for only the enlightened mind of a Yogi knows the soul’s insightful inquisitions of the Vaivasvata Gita. This is because the great Yogi has em-pirically come to the Light of Truth through the same path, for the divine Intellect is One without a second.
Uddalaka Aruni Gotama is a revered Vedic sage of Hin-du soteriology. Aruni and Yajnavalkya are among the most frequently mentioned Upanishadic teachers, and their philosophical teachings are the main focus in the Brihadaranyaka Upanishad and Chandogya Upanishad, two of the oldest Upanishadic scriptures and he is men-tioned in many Vedic era Sanskrit texts.
Uddalaka Aruni Gotama attracted students from far regions of the Indian subcontinent; some of his stu-dents such as Yajnavalkya are also highly revered in the Hindu soteriology Sastras. Sage Aruni’s many revered ancient scholars, and later era scholars from the earliest times, attributed or named their texts after him. Some of these treatises include Arunisruti, also called Udda-laka Sruti is a seeming medieval era theistic text that has been lost to history and one cited by Madhvachar-ya.
King Pravahana, the son of Jivala, is perhaps an epi-gram in the Upanishad. Pravahana Jaivali was a king of Panchala. He was the contemporary of King Janaka of Videha. King Janaka was a great philosopher-king of Videha, renowned for his patronage of Vedic culture and philosophy and whose court was an intellectual centre for Brahmin sages such as Yajnavalkya, Uddala-ka Aruni, and Gargi Vachaknavi. Janaka is the father of Sita, the wife of God Ram in the Hindu epic Ramayana. His conversation with Ashtavakra is recorded as Ash-tavakra Gita, wherein he is depicted as one realised and this tested by the sage Ashtavakra. Many spiritual teachers have referred to this writing often translating and deducing its meaning. This lineage is from the So-lar Dynasty. Svataketu is the son of Uddalaka, and should one carefully look at the simile of all the teach-ings of Uddalaka, many names are revealed as epigrams in the different Upanishads. Nachiketas is an epigram of the soul and Svataketu is the son of Uddalaka. An-other resembling Uddalaki (Auddalaki). Uddalaka Aruni who was a shishya (student) of Pravahana Jaivali, a Kshatriya philosopher from whom he learnt transmigra-tion doctrines, Devayana (way of the Gods) and Pitri-yana (way of the Fathers).
Notable is Ashtavakra I, who submits to King Janaka I the greatest of knowledge, which is known as Ash-tavakra Gita. Uddalaka I was (Vajashravasa is known as Aruni Auddalaki Gotama) a revered Vedic sage of Ka-tha Upanishad of Vedic Bharata. He is mentioned in many Vedic era Sanskrit doctrines, and his philosophi-cal teachings are amongst the centrepiece in two of the oldest Upanishadic scriptures, Brihadaranyaka and Chandogya. Uddalaka Aruni (Uddalaka II) was the con-temporary of Videha King Janaka. His father-teacher was Aruna Aupaveshi Gotama. Patanchala Kapya was a teacher of Uddalaka Aruni II.
The Upanishads, which attend to Uddalaka, were im-parted by Lord Vivasvan to his son and to others, in one way or the other.
Surprisingly, The Aruneya Upanishad (Samaveda; Sannyasa Upanishad) is a minor Upanishad in the cor-pus of the 108 Upanishads.
Aruni Upanishad, also called Aruneya Upanishad, is one of the oldest renunciations and monk life-related Sannyasa Upanishads. Sage Uddalaka Aruni asserts, “Vedic Sastric knowledge, rites, customs, and rituals are irrelevant; the true pursuit of knowledge is the un-derstanding of the Self, the essence and the import of metaphysical ideas and abandon the worldly life in the singular pursuit of spirituality.”
Uddalaka Aruni is known to have systematised the Ve-dic and Upanishadic thoughts. Tat Tvam Asi,” and “What is here is there, what is there is here (that which is in man is there, that which is there is in man),” and many other Mahavakyas are ascribed to sage Uddalaka Aruni of the Chandogya Upanishad.
Uddalaka Aruni Gotama and the student, his son Svataketu, are some amongst the teachers of Hindu soteriology inculcated in the Upanishads. Uddalaka’s teachings extend beyond metaphysical speculations and philosophy. Aruni Sutra deals with the cultural phe-nomenon of a Sannyasi (Hindu monk), a practitioner of Sannyasa or renunciation. The Aruneya Upanishad also outlines the character and lifestyle of a Paramahamsa, the monk who has achieved the highest state of spiritu-ality. The Upanishad is a sermon from the god Prajapati (Vaivasvata) to the soul of Uddalaka, who gives his name to this Upanishad.
The Upanishad recommends the Ashtanga yoga practise of yoga and yogic contemplation, Dhyana and Samadhi, as a means to know the Atma (Self). Remarkably, it is one of the earliest Upanishads that asserts that knowledge qualifies one to undertake Sannyasa, a posi-tion different from other ancient Upanishads, which states that detachment from the world qualifies one to begin the journey of renunciation. Uddalaka’s insight-ful dicta are also known as Aruneyi Upanishad, Arunika Upanishad, and Aruni Upanishad.
Sage Bhrigu and his son Sukra is also another simile of the teachings of the Immortal Yoga of Lord Vivasvan by Lord Vaivasvata. Sukra was a King of Vedic Kosala of the Ikshvaku lineage and also became the preceptor of the Daityas. Hiranyakashipu (also known as Hiran-yakashyap) was an Asura and king of the Daitya. Per-haps they are the ancient Pharaohs and Sukra is the preceptor of Thoth, Osiris. Vedic Sage Kashyapa is mentioned in the Rigveda and perhaps related to Hiran-yakashyap. Kashyap is mentioned in the Brihad and in the Atharvaveda, for Kashyap, Daityas, Osiris, Thoth, Hermes, Sukra, Sage Atharvan, and Sage Bhrigu are somewhat related to the ancient Thoth, Hermes and Pharaohs who all worshipped the one common factor, the Sun!
Line of Teachers according to the Brihad: From Yajna-valkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravasa. Vajasravasa from Jihvavat, the son of Badhyoga. Jihvavat, the son of Badhyoga, from Asita, the son of Varshagana. Asita, the son of Varshagana, from Harita Kasyapa. Harita Kasyapa from Silpa Kasya-pa. Silpa Kasyapa from Kasyapa, the son of Nidhruva. Kasyapa, the son of Nidhruva, from Vach. Vach from Ambhini. Ambhini from the Sun. These white Yajuses (sacrificial formulas not vitiated by human blemishes) are explained by Yajnavalkya, belonging to the Va-jasaneyi school.
From Agnivesya. Agnivesya from Gargya. Gargya from another Gargya. This Gargya from Gautama. Gautama from Saitava. Saitava from Pirasaryayana. Parasaraya-yana from Gargyayana. Gargyayana from Uddalakaya-na. Uddalakayana from Jabalayana. Jabalayana from Madhyandinayana. Madhyandinayana from Saukaraya-na. Saukarayana from Kashayana. Kashayana from Sayakayana. Sayakayana from Kausikayani.
Sage Uddalaka Aruni Gotama, on the behest of Lord Vishnu and Lord Vivasvan, revealed the Astanga of the Immortal Yoga. Uddalaka’s insightful knowledge is imparted during all the four Vedic eras; Rigveda (Satya Yuga), Samaveda (Treta Yuga), Yajurveda (Dvarpa Yu-ga), and Atharvaveda (Kali Yuga)!
During the Rigveda era, it was revealed and imparted as the “dialogue with Vaivasvata and as the dialogue with Narayana,” during the Samaveda era, it was revealed as the “dialogue with Brahma (Aruneya Upanishad),” dur-ing the Yajurveda era, it was revealed as the “dialogue with Yama (Katha Upanishad),” and during the Athar-vaveda era it was revealed by Lord Krishna as the “Bhagavad Gita.” This is the opinion held firmly by the author.
The simile, revelations, are insights of the Immortal Yoga of Lord Vishnu and Lord Vivasvan in the four doctrines above and others are found amongst the nar-ratives scribed in this e-Papyrus. For there is no differ-ence in their core teachings, although they apprehended as different.
The insights in all the doctrines narrated herein
are from the One divine sourceless source,
the vacuous Intellect;
the Sun; the Self; the Soul.
MUSINGS ON THE VAIVASVATA GITA
The Lord of Death, Vaivasvata, is the divinely ordained teacher and instructor of soteriology;
the one who knows of the subtlest mysteries
and mystical treasures hidden in the
vault of death unknown!
For Lord Vaivasvata is Atma!
Verily, only the divine Intellect can reveal
the Vaivasvata Gita! For the “Vaivasvata Gita” is
the essence of Atma!
For Atma reveals to Atmani the Light of Truth!
Death is the ultimate revealer of the Light of Truth! There is no doubt about this. No one can attain or ob-tain the Absolute Brahman, no one can! If it is asserted that Brahman is attainable, then death to death one goes, because it is never the premise or nature of the Self to reach such high conclusive pedestal whilst alive, for nothing written or spoken can express or infer the “Absolute Brahaman,” for they are merely declarations of notions held in the mind that expresses them.
Humbly, the author asseverates that the “essence of Brahman” is attainable and knowable, only Brahman is incomprehensible, because it is an impassable impossi-bility to witness the Atma and Brahman!
Once the sweetest honey of bliss and felicity is imbibed in the enlightened mind, say then, would the need to carry the burden of ignorance arise? Highly unlikely! The Mukta has just got rid of Maya and unlikely to need it but to dip its finger in the mire of nescience again.
Immortal consciousness of Saptarishis return duly acknowledged and rightly understood know of their primordial heritage and sanctum. The continuum con-sciousnesses of Great Sages return aeons after aeons for a reason and a season, only on the behest of the divine Intellect, only not of the world. Moreover, know that the Supreme Spirit surrounds all and everything, for it is the existent! The ancient Sanskrit axiom, Sat-Chit-Ananta, but inculcates an idea in the mind of the Bliss-Conscious-Beingness. “Tat-Tvam-Asi” or That-You-Are, is the ideal Glory painted on the plane of the can-vas of the mind into a full blossoming, for the enlight-enment mind happens to birth in waking conscious-ness, fully aware in awe and wonder of all That You Are. That staggering, majestic, mystical, and awesome glory of Vaivasvata Gita dawns in the unblemished Consciousness to behold in mystical awe, Turiya!
Say then, has this not been made abundantly clear in Vaivasvata Gita? Unclouded as the autumnal sky! But sympathetically, dark clouds still veil most scholarly philosophers even, in their understandings, interpreta-tions, and words because of one simple reason and it is this. They are not Adept Yogis! But their moment will hopefully come as long as the seed of inquisition is im-planted, and they dig deeper and deeper into the subtle mystery of the Self during this lifetime or the next or subsequent ones.
The author asseverates that Sanskrit is exclusively the language of Yoga only! Their subtlety can only be dis-cerned by Adept Yogis. The divinely ordained and sa-cred Upanishadic revelations are the ultimate doctrines on eschatology rightly discerned, no doubt about this.
The author would like to additionally provide a certain intuitive and insightful understanding that has come to light today at 1715hr, which is a Saturday, on the 22nd of September 2018. It is to the ancient holy Sage Udda-laka that the Vaivasvata treatises are to be honourably and reverently referenced, attributed, and accredited. Nachiketas is one and the same continuum conscious-ness (soul) of son Auddalaki Aruni and father Uddala-ka. If Uddalaka left this world without a word of his quest, then his son surely reiterates the tale and testi-mony of the sanctified soul of Holy Uddalaka Aruni Gotama. Some scriptures and Sages refer to Uddalaka as Gotama. Such souls as Uddalaka who regain immortali-ty here leave behind an indelible testimonial. They are the brightly lit eternal candle that alights many more.
The author further asserts that Nachiketas is the pri-mordial soul of Uddalaka itself because the author draws definitive correlations from other scriptures relat-ing to a Great Yogi, Uddalaka, whose soul consciously regains Immortality. This is his “Vaivasvata Gita,” for he is the authentic original Kathaka; a skilful biog-rapher of his own empirical knowing.
The inquest of Uddalaka’s soul is relayed directly from the clarity of the mind of Lord Vasishtha, which the author will relate to the readers further on under the title, “Desire of Uddalaka.”
The aspiring readers may compare and contrast the au-thors asseverated implications above to those divine precepts of Lord Vasishtha. Lord Vasishtha is the pre-ceptor of Gods and Avataras in most if not all of the past and future Kalpas and Yugas. We know through the rendering (Smriti, remembrance) of Holy Sage Valmiki’s discourse to his disciple Sage Bharadvaja that Holy Uddalaka after having attained Yoga, returns to his town, and perhaps expounds “Lord Vaivasvata’s revelations” as the Vaivasvata Gita. Subsequently, after some years, Holy Uddalaka’s soul but regains immortal-ity leaving its transient abode! Moreover, Lord Vaivasvata knows consciousnesses such as Uddalaka Aruni Gotama and Auddalaki Aruni Gotama are but of the one Self!
Another unreasonable fact most commentators have taken for granted is the fact that no father can deliber-ately sacrifice his son; they would rather sacrifice them-selves! Another implication is this. Aruni having gone through the three states of Vedic life, then reflects, but becomes skilfully thoughtless (child-like again), for want of intent, he then renames his egoless and higher Self (soul) as Nachiketas. We draw wisdom from Upan-ishads that unless one becomes thoughtless, Svaragalo-ka is unattainable. Children do not possess anything nor the consciousness of intent (epigram; na-chit-keta), their “beingness” is mostly innocent thoughtlessness and surrendering to ones who provide, sustain, and maintain them, i.e., feed, cloth, et al. To become child-like is to become thoughtless and surrender to the highest echelon. The maxim, Auddalaki Aruni has a son named Nachiketas, is a hidden code in the Vaivasvata Gita, for it implies “to become childlike” or no consciousness of intent or will.
The reader is drawn to attend to the word “Svata,” which is a Vedic Sanskrit and poetic epigram of Lord Krishna, for “Svata” implies Lord Krishna. The clear light, purity, and consciousnesses of the two immense-ly blessed and holy divine immortal Beings, the Vi-vasvata (the Vivasvan, the Sun) and the son of the Vi-vasvata, Vaivasvata (Lord Vaivasvata), dawns in the mind. Remarkably, note the correlation between the Lord Krishna, the Sun, the Lord Vivasvata, the Lord of Death, the Lord Vaivasvata, the Lord Vaivasvata, the Narayana, the Nara, the Sri Krishna, the Arjuna, the Bhagavad Gita, the Yoga of Death, and the iconic, sub-lime, awe-aspiring, and divine Immortal Yoga, and the Vaivasvata Gita, originally transmitted by the Lord Krishna to the Lord Vivasvata! For it is One Reality! One Truth!
Understand the Vaivasvata Gita or the Immortal Yoga, but to correlate Atma and Atmani as One Reality! Note another correlation according to Mandala-Brahman Upanishad: The great Sage Yajnavalkya went to Ad-ityaloka (the Sun) and saluting the Soul of the Sun said, “O Reverend Lord, describe to me the Atma-tattva (the tattva or truth of Atma), to which, the Lord Nara-yana, namely, Vivasvan, the Soul of the Sun replied, “I shall describe the eightfold Yoga together with Jnana.”
It is often unclear in the Sastras whether the soul of an entity speaks or the son of that entity; in the author’s opinion it is the son, for the Soul is simply an effulgent witnessing Consciousness. Therefore, perhaps it was Lord Vaivasvata that enlightened Sage Yajnavalkya with the precepts of the Immortal Yoga.
ANACHRONISM OF THE VAIVASVATA GITA
Lord Sri Krishna (Narayana) revealed to Arjuna (Nara): “I taught the Immortal Yoga to Vivasvan (Sun God);
Vivasvan conveyed it to his son
Vaivasvata Manu (Sraddhadeva);
Vaivasvata Manu imparted it to
his son Ikshvaku.”
“IN WHAT WAY”
“In What Way” is the continuation of the
author’s musings on Vaivasvata Gita.
The author’s understanding is this. Inferentially by syl-logistic reasoning, that makes the Lord of Death, Lord Vaivasvata, the first Manu! Also known as Lord Vaivasvata, the son of Sun-God, Vivasvata (Vivasvan)! Then, Lord Vaivasvata imparted this knowledge to his son Ikshvaku. It is plausible that Uddalaka Aruni is Ikshvaku, the son of Lord Vaivasvata; thus, Lord Vaivasvata imparts the Vaivasvata Gita to his soul (son)!
Furthermore, as we shall see in the exposition of Sage Bhrigu, Sukra, and Lord Vaivasvata a simile of contin-uum consciousness. Remarkably, in most instances, Lord Vaivasvata addresses the Father and his son, nay, the unblemished Consciousness! We know Vaivasvata inherited his knowledge of the “Immortal Yoga” from his father Vivasvan, which is conveyed by Lord Krishna to Arjuna in the Bhagavad Gita of Sage Vyasa.
The Bhagavad Gita is classed as an Itihasa, which im-plies reminiscence or history, which includes the Ma-habharata, the Ramayana, and the Shrimad Bha-gavatam. It is least surprising that the Katha Upanishad belongs to the class of Krishna Yajurveda. Perhaps we can draw some parallels between the two great doc-trines, Katha and the Bhagavad Gita, utilizing syllo-gism, which the author styles as the Vaivasvata Gita of Lord Vaivasvata.
Say then, is the Lord Vaivasvata instructing the “Im-mortal Yoga” of Lord Vishnu or Vivasvan to the King Ikshvaku and Uddalaka Aruni is the progeny of Ikshvaku? Yes! The Immortal Yoga of Lord Vishnu has been imparted down the lineage of the Solar Dynasty of Ikshvaku, i.e., the Raghu race, which includes Lord Narasimha, Lord Rama, Lord Krishna, Sraddhadeva, Sakhyamuni Gautama, Thoth, Osiris, Hermes, Phar-aohs, et al.
Some say that Sraddhadeva Manu (Lord Vaivasvata) had ten sons: one of the ten sons of Sraddhadeva Manu, was the first king of the Ikshvaku dynasty, known as the “Suryavansha,” who ruled the kingdom of Kosala in ancient Jambudwipa. Others say that Sraddhadeva had three sons and ruled the Dravida Kingdom. Ila and Ikshvaku are amongst the progenitors of the Lunar and Solar dynasties, respectively. All men including Brah-mins, Kshatriyas, Vaishyas, Sudras, and others have descended from this line (refer to the Vaivasvata Gita).
Sukra, the son of Sage Bhrigu became a Brahmana in the land of Dasarna, and then he became a king of the city of Kosala. Perhaps Sukra is Suryavansha. The Da-sarna Kingdom was one of the many kingdoms ruled by Yadava kings in ancient central and western India. It lay to the south of the Chedi and Panchala kingdoms, in northern Madhya Pradesh. Sukra became a hunter in a great forest, and then a swan on the banks of Ganges. He became a king of the Solar race, and then a Raja of the Pundras, and afterwards a missionary among the Sauras and Salvas. He next became a Vidyadhara, and lastly the son of a Sage or Muni. He had become a ruler in Madras, and then the son of a devotee, bearing the name of Vasudeva, and living on the bank of river Sa-manga.
According to Maharamayana: There lived a Brahmana, Lord Indu, a descendant of the patriarch Kasyapa, who had ten sons who meditated after the death of their par-ents, and upon the behest of Brahma, the tens sons be-came the ten suns of the milky-way galaxy. Ainda-vadeva is the Solar Sun, and perhaps Lord Vivasvan. At the end of the Kalpa, there is an utter extinction of the solar light. When the hurricane of utter dissolution was over, there was then dark night, and the previous crea-tion slept as in their Yogi Nidra. Upon waking, Brahma was personified as the ten bright orbs in the vacuous sphere of Brahma’s mind. But then they appeared de-tached from his mind as the suns of the milky-way gal-axy. The eldest amongst the orbs, Aindavadeva, was appointed to regulate the portions of time on earthly beings. Therefore, Aindavadeva can also be Lord Vi-vasvan, the Father of Lord Vaivasvata!
OM
DIPPACK MISTRI 