Itihasa-Purana

Now as from a fire of green wood, when kindled, clouds of smoke come forth by themselves.

Though belonging to the fire, thus from that great being has been breathed forth all this, which is the Rig Veda, the Yajur Veda, the Sama Veda, the Atharvangkirasas, Atharva Veda, the Itihasa, legendary stories, the Purana, accounts of the creation, etc., Vidya, ceremonial doctrines, the Upanishads, the Slokas, verses interspersed in the Upanishads, etc., the Sutras, compendious statements, the Anuvakyanas, explanatory notes, the Vakyanas, elucidations.

All these things are his.

This fire, the Grahapatya fire, with five bricks, is the year.

It presented the sacrificer to Indra by lifting him with the hands to heaven.

That Indra is Aditya, the sun.

That Indra is the Agni, the Ahavanya fire, and its bricks are the Rik, the Yajush, the Saman, the Atharvanangiras, the Itihasa, and the Purana, and by them the fire has a head, two sides, a tail, and a center.

This heaven, Ahavanya fire, is the third sacrificial pile for Prajapati, who knows the Purusha.

Its Upanishad, revelation, is that it is the true of the true.

Now as from a fire of green wood, when kindled, clouds of smoke come forth by themselves, though belonging to the fire, thus from that great being has been breathed forth all this, which is the Rig Veda, the Yajur Veda, the Sama Veda, the Atharvangirasas, Atharva Veda, the Itihasa, legendary stories, the Purana, accounts of the creation, etc., Vidya, ceremonial doctrines, the Upanishads, the Slokas, verses interspersed in the Upanishads, etc., the Sutras, compendious statements, the Anuvakhyanas, explanatory notes, the Vakyanas, elucidations, all these things are his.

This fire, the Grahapatya fire, with five bricks, is the ear, and its five bricks are spring, summer, rainy season, autumn, winter, and by them the fire has a head, two sides, a center, and a tail.

This earth, Grahapatya fire, here is the first sacrificial pile for Prajapati, who knows the Purusha, the Viraj.

It presented the sacrificer to Indra by lifting him with the hands to heaven.

That Indra is Aditya, the sun.

That Indra is the Agni, the Ahavanya fire, and its bricks are the Rik, the Yajush, the Saman, the Atharvanangiras, the Itihasa, and the Purana, and by them the fire has a head, two sides, a tail, and a center.

This heaven, Ahavanya fire, is the third sacrificial pile for Prajapati, who knows the Purusha.

The hymns of the Atharvangiras are the bees.

The Itihasa Purana, the reading of the old stories, is the flower.

The water is the nectar.

Those very hymns of the Atharvangiras as bees brooded over the Itihasa Purana, and from it, thus brooded on, sprang as its nectar essence fame, glory of countenance, vigour, strength, and health.

That flowed forth and went towards the sun, and that forms what we call the extreme dark Parakrishnam light of the sun.

Fifth Kanda.

Sanat Kumara said to him, Please to tell me what you know.

Afterward, I shall tell you what is beyond.

[laughs]

Not at all, right? So there are certain things which cannot be measured, but they still exist, and that is where the concept of consciousness comes into picture, which has been told in the Vedas, the Itihasas, the Puranas multiple times, and that is why I have started building the structured system to bring back mental health by taking all the references from our ancient Indian wisdom.

So this has to come as a culmination to the modern-day psychology, whatever we are studying.

So a combination of both is going to put people on the right track, and that is how we can build a mentally fit, not only mentally fit India, but a mentally fit world.

Its Upanishad revelation is that it is the true of the true.

Now as from a fire of green wood, when kindled, clouds of smoke come forth by themselves, though belonging to the fire, thus from that great being has been breathed forth all this, which is the Rig Veda, the Yajur Veda, the Sama Veda, the Atharvangirasas, Atharva Veda, the Itihasa, legendary stories, the Purana, accounts of the creation, etc., Vidya, ceremonial doctrines, the Upanishads, the Slokas, verses interspersed in the Upanishads, etc., the Sutras, compendious statements, the Anuvakhyanas, explanatory notes, the Vakyanas, elucidations, all these things are his.

This fire, the Grahapatya fire, with five bricks is the ear, and its five bricks are spring, summer, rainy season, autumn, winter, and by them the fire has a head, two sides, a center, and a tail.

This earth, Grahapatya fire, here is the first sacrificial pile for Prajapati, who knows the Purusha, the Viraj.

It presented the sacrificer to Indra by lifting him with the hands to heaven.

That Indra is Aditya, the sun.

That Indra is the Agni, the Ahavanya fire, and its bricks are the Rik, the Yajush, the Saman, the Atharvanangiras, the Itihasa, and the Purana, and by them the fire has a head, two sides, a tail, and a center.

This heaven, Ahavanya fire, is the third sacrificial pile for Prajapati, who knows the Purusha.

Whosoever looks for the devas elsewhere than in the self was abandoned by the devas.

whosoever looks for creatures elsewhere than in the self was abandoned by the creatures whosoever looks for anything elsewhere than in the self was abandoned by everything this brahman class this kshatra class these worlds these devas these creatures this everything all is that self now as the sounds of a drum when beaten cannot be seized externally by themselves but the sound is seized when the drum is seized or the beater of the drum and as the sounds of a conch shell when blown cannot be seized externally by themselves but the sound is seized when the shell is seized or the blower of the shell and as the sounds of lute when played cannot be seized externally by themselves but the sound is seized when the lute is seized or the player of the lute As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus verily, O Maitreyi, has been breathed forth from this great being what we have as Rig Veda, Yajur Veda, Sama Veda, Adarvangi Rasas, Itihasa, Legends, Purana, Cosmogonis, knowledge the upanishads slokas verses sutras prose rules anuvakyanas glosses vyakyanas commentaries from him alone all these were breathed forth As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech, as a lump of salt when thrown into water becomes dissolved into water and could not be taken out again but whatever we taste the water it is salt thus verily o my three does this great being endless unlimited consisting of nothing but knowledge rise from out these elements and vanish again in them when he has departed there is no more knowledge name i say o maithrey thus spoke yajnavalkya then maithrey said here thou hast bewildered me sir when thou sayest that having departed there is no more knowledge But Ajnavalkya replied, O Maitreyi, I say nothing that is bewildering.

This is enough, O beloved, for wisdom.

for when there is as it were duality then one sees the other one smells the other one hears the other one salutes the other one perceives the other one knows the other but when the self only is all this how should he smell another how should he see another how should he hear another how should he salute another how should he perceive another how should he know another how should he know him by whom he knows all this how o beloved should he know himself the knower fifth brahmana This earth is the honey, Madhu, the effect of all beings.

Whosoever looks for the creatures elsewhere than in the Self was abandoned by the creatures.

Whosoever looks for anything elsewhere than in the Self was abandoned by anything.

this brahman class this kshatra class these worlds these devas these vedas all these things this everything all is that self now as the sounds of a drum when beaten cannot be seized externally by themselves but the sound is seized when the drum is seized or the beater of the drum and as the sounds of a conch shell when blown cannot be seized externally by themselves but the sound is seized when the shell is seized or the blower of the shell and as the sounds of a lute when played cannot be seized externally by themselves but the sound is seized when the lute is seized or the player of the lute as clouds of smoke proceed by themselves out of lighted fire kindled with damp fuel thus verily o my three has been breathed forth from this great being what we have as rig veda Yajur Veda, Sama Veda, Atharvangiri Rasas, Itihasa, Purana, Vidya, the Upanishads, Slokas, Sutras, Anuvakyanas, Vakyanas, what is sacrificed, what is poured out, food, drink, this world and the other world, and all creatures.

from him alone all these were breathed forth as all waters find their centre in the sea all touches in the skin all tastes in the tongue all smells in the nose all colours in the eye all sounds in the ear all percepts in the mind all knowledge in the heart all actions in the hands all movements in the feet and all the vedas in speech as a mass of thought has neither inside nor outside but is altogether a mass of taste thus indeed has that self neither inside nor outside but is altogether a mass of knowledge and having risen from out these elements vanishes again in them when he has departed there is no more knowledge name i say o my three thus spoke yajnavalkya Then Maitreyi said, Here, sir, thou hast landed me in utter bewilderment.