Distinction
between Dharma and Religion
JUNE
12, 2011
by skanda987
Distinction between
Dharma and Religion
Vishal Agarwal (17
June 2009)
1. Religions are Proselytizing, Dharma
is Self-Transformation: Why does Religion breed fanaticism whereas Dharma does not?
This is explained very succinctly by David Frawley [1]:
“Perhaps nothing more so than religion that
stimulates the passions of humanity toward either higher or lower actions. This
is because religion introduces absolutes into human life. Religion sets up a
standard of judgment that goes beyond life and death and all the limited values
of our transient existence. Such a standard can deepen our sensitivity or can
breed fanaticism and bigotry, depending upon whether we use these absolutes to
provide a higher standard for our own behavior or to become harsher in our
criticism of those who think differently than we do. True religion directs us
to the Absolute, which requires that we cleanse our minds of our limited
opinions and judgments. False or imperfect religion tries to make absolute
these very prejudices, opinions and limitations.
To understand religion, we must look at
religion as a whole, not as a belief system but as a way of life, a system of
ethical, mental and spiritual culture – what is called in the Eastern world,
dharma or the guiding law of our being. Otherwise we will be unable to extract
the essence of religion from its mass of conflicting beliefs. This requires
that we look at our own lives as a whole, and that we examine religion as a living
phenomenon, as part of our greater human potential, our inner dharma, from
whatever different land or culture it may arise. We must learn to look at
religion as a way of connecting with Reality through our own consciousness,
which is the view of the science of Yoga. This is the view of religion that
India has given us, the land wherein human beings have spent the most time in
pursuit of the sacred, not to convert others, but to realize the Truth.”
2. Religions demand belief, Dharma stands for
Self-Realization
“In the Western world religion is associated
with a belief in something unseen, miraculous, or perhaps even irrational. For
the Western mind religion is something removed from ordinary existence, and
apart from the world of Nature, something super-natural, like the miracle of
Christ of turning water into wine. The fruits of our religious practice are
gained after death, in heaven, and seem little related to the events of this
life. Such religion is different than religion in the Eastern or Hindu sense,
and appears artificial and imaginary, rather than the product of any profound
meditation.”[2]
“There is no such term as religion in this
sense in the teachings of India. The term for a spiritual teaching is Dharma,
the natural law of Truth and its universal and eternal principles. The
so-called religions of India – like Hinduism and Buddhism – are not religious
belief systems but ways of cultivating dharma, ways of developing higher
awareness. To follow the Dharma is possible only through direct perception,
which requires freeing the mind from its conditioned responses. It does not
rest upon belief or speculation. The cultivation of Dharma….means developing an
awareness which is clear enough to perceive things as they are….”[3]
“We could say, therefore, that there are two
basic types of religious teachings in the world.
The first (type) are the belief-oriented
systems that predominate in organized Western religions, which emphasize sin
and salvation leading to either hell or heaven. Their idea of cosmic law is
something imposed from above by the will of God, which may appear to be
arbitrary or even vengeful. The world of Nature is looked upon not as part of
our own being but as a hostile reality to be controlled or conquered, or as a
realm of temptation.
Second (type) are the dharmic traditions of
the Eastern world which emphasize natural law, meditation and Yoga leading to
Self-realization. Dharmic traditions seek to know the truth of things and do
not set any dogma over our own enquiry….”[4] “Dharmic traditions are
experiential rather than belief-oriented – as we see among Hindus, Buddhists
and Taoists. They are open, creative and meditative in their approach, an
attitude often shared by Western pagan religions and philosophies as well. Such
experiential traditions have a great appeal to the inquiring spirit, with their
knowledge of deeper levels or consciousness and extrasensory powers. They have
a greater history of tolerance and respect for other beliefs, a necessary
attitude in the multi-cultural world order in which we live today. Hinduism as
Sanatana Dharma has always been able to accommodate many different religious
and spiritual approaches. From its standpoint, religious beliefs are not
absolutes but merely theories, working models, guides to practice, which must
eventually be left behind.”[5]
3. Religions advocate Monolithic Beliefs,
Dharma Accepts Diversity of Approaches to the Divine:
“Such [Abrahamic] religions identify religion
with the belief in One God, one primary representative of him, and one book of
revelation from him. The right belief is said to bring about salvation. The
wrong belief is thought to be the worst of all sins and bring about damnation.
Such religions are trying to convert the entire world to
While such monolithic belief systems can state
their beliefs in clear and uncomplicated terms, they often sound more like
slogans or stereotypes – absolute statements that appeal to an emotional need
for certainty and security but fail to deal with the complexity of life itself.
Is Truth really that simplistic or have we narrowed it down according to our
own bias which, however well intentioned, falls short of what life in its
abundance really is?”[6]
“A statement of such exclusive absolutes about
religion is not possible for dharmic traditions like Hinduism, nor would Hindus
find it desirable. Coming from a universal background such restrictions appear
arbitrary. They appear not as a deep understanding of the Infinite but as the
attempt to arrive at a mental or emotional formulation that satisfies not the
soul’s longing to merge into the Divine, but the ego’s need for certainty,
security and control.”[7]
“As part of Sanatana Dharma, Hindus are not
restricted from studying other religions or respecting Truth wherever and in
whomever they see it. Hinduism does not have any word like heretic, pagan or
kafir. Hindus have never invaded any country and tried to force people to adopt
their religion. There is no excommunication in Hinduism, nor do Hindus ever
condemn anyone to eternal hell. Hindu leaders do not issue proclamations
restricting the forms of worship that can be practiced by Hindus. Hindus do not
have blasphemy laws that prevent anyone from criticizing Hindu teachings.
Hinduism does not require that we all have the
same view of Divinity but encourages unique and diverse ways for the full
unfolding of creative intelligence. It says that there is something unique
about each person, which is their special connection with the Divine, and that
there should be no standardized religion for all people.
Hindus are not required to agree with one
another on religions matters but are encouraged to develop their own insights.
Hindus respect original and honest thinking, rather than merely parroting what
someone else, however great, has said. If two Hindus do not follow the same
guru, worship the Divine in the same form, or study the same scripture, it is
not a problem. They will not fight with or try to convert the other person.
They respect their diversity as part of the great abundance of life.”[8]
“Hinduism is not merely a single religion, one
among many, but a harmony of many different religious teachings that maintained
a peaceful coexistence with each other as parts of a universal tradition. It
has not forced or molded these different teachings into uniformity, in fact
this diversity itself has manifested because of the universality of the Hindu
view, which is that it is not the many who became One but the One that
expresses itself as all. This recognition of the One in all and all in One is
the basis of the creative and yet synthetic Hindu vision that can produce ever
new teachings without losing track of the underlying eternality of Truth.”[9]
4. Religions divide Humans into Believers and
Infidels, Dharma does not:
“Belief oriented religions, when they
formulate themselves in an exclusive manner, project their own particular
theological ethics which may be apart from, or even contrary to any universal
ethics. They hold that if a person does not believe in a particular formulation
of God, in one specific representative of him, in one book which contains his
word, or other such particular dogmas, that person will suffer or go to hell,
whatever else the individual may do – however good, kind, compassionate,
generous, or selfless he or she may otherwise be. This is what could be called
“theological ethics”, or the judgment of people not by their behavior but by
their beliefs, which makes not having certain beliefs on par with doing good
harmful actions……Sanatana Dharma does not accept any particular theological
morality. It says that we raise ourselves by good actions and lower ourselves
by actions which are bad. It does not matter what we believe in but how we
live. Hinduism says that a person who leads a good life, even if he or she has
never come into contact with any scripture, and has no religious beliefs at
all, will come to a good end. On the other hand, a person who leads a bad or
harmful life will come to a bad end even if he believes in what he thinks is
the true religious.”[10] “Theological ethics divides humanity into the
believers and the non-believers, which may be Christians and heathens, Muslims
and Kafirs, or simply the people of God and those of the devil, or whatever the
religion decides, including condemning different sects within one’s own religion
as heretical. This division is equated with a real division in behavior between
good and evil, holy and unholy, as if only the members of a particular religion
can be truly good and those of other beliefs must be evil, however good they
may appear.
Dharmic traditions on the other hand,
differentiate human behavior into dharmic and adharmic actions, actions which
further the Truth and those which promote ignorance and illusion. There is no
division of humanity into dharmic and adharmic souls because the soul, our
inner nature is inherently dharmic. The soul is our dharma. The only division
is between people who know their true nature and those who do not. Knowledge or
ignorance is a capacity of all human beings, and we must all move from the
ignorance to the knowledge, if not in this lifetime than in a future one. Hence
Dharma can never divide people into warring beliefs.”[11] All this does not
mean that Hindu Dharma has no place for faith and devotion.
“Sanatana Dharma accepts faith and devotion
but not the limited form in which it is identified. Sanatana Dharma accepts all
sincere efforts to find truth or to help other human beings. In this regard,
Hinduism can honor atheists, if they are doing good or searching for the truth.
Hinduism values doing good more than the mere (having) belief in God, which can
be used as a mask for doing harm. It holds that a person who does good, be he
an atheist or agnostic, is better than a person who does harm, be he a firm
believer in God. Yet beyond valuing what is good, Hinduism values spiritual
knowledge. It says that a single person of real spiritual perception is more
significant than any number of mere believers or good people. All the good and
bad actions of people are ultimately illusory as the Divine is the only true
reality. One who knows that is the real teacher.”[12]
5. Religions are History Centered, Dharma is
Eternal:
“The [Hindu] religion has no founder. Many of
the scriptures are anonymous. Their dates vary several centuries, if not
millennia, in scholar’s accounts. The Hindu ideal has always been to downplay
the ego, and dedicate all action to the will of God. Thus, although authoring a
book has been considered important, mentioning the name of the author has, many
a time, not been seen as appropriate. With the offering of the little ego on
the altar of the universal self, i.e., God, for centuries, the Hindu lost also
his love for historical details. In spite of the drawbacks that the process
might have had on him in history, he has not yet forgotten his goal of reaching
to a universal unity beyond all differences, where the small ego falls off, as
Sri Ramakrishna says, like the bark of the coconut tree, leaving only its mark
of a past existence behind.”[13]
Hindu Dharma has a vast literature on
philosophic disputations between different schools. In most cases, the author
does not even mention the name of his philosophic opponent when criticizing
him. Such a practice was considered against scholarly etiquette, and it also
kept philosophic discussions depersonalized, and focused on ideas alone. In the
Abrahamic religions however, there have been major conflicts and schisms on
matters of historical events – matters which would be considered very trivial
from the perspective of Hindu spirituality, and not worthy of generating such
long-lasting hatreds and enmities.
6. Religions are Exclusivist, Dharma is
Inclusivist:
“Sanatana Dharma as an open tradition does not
exclude any useful way of approaching the truth of the vast universe in which
we live. It does not define itself against something else but includes all that
is useful to the spiritual life. Yet this does not mean that a universal
tradition accepts other religions as they see themselves. This is not possible,
as exclusive views which insist that their point of view alone is correct are
mutually contradictory. In accepting the value of all sincere approaches to the
Divine, Sanatana Dharma cannot sanction the exclusivism of any particular
group. That Sanatana Dharma accepts Christ as a great saint, for example does
not mean that it accepts the Christian claim that Christ is the only Son of
God.
7. Religions are ‘Organized’, Hindu Dharma is
‘Disorganized’ (Unorganized):
“Hinduism is not an organized religion such as
we ordinarily consider one to be. There is no Hindu church, no Hindu Pope, no
Hindu messiah, or prophet all Hindus must revere, no one Hindu Bible all Hindus
must read. Hinduism has no prescribed day of the week for worship, no one
prescribed mass, ritual or call to prayer that everyone must do. The different
sects within Hinduism have their different ashramas, temples, leaders, holy
places, holy days and holy books, but there is no one set of these for all
Hindus. We could say therefore that Hinduism is the greatest disorganized
religion in the world. It has never organized itself along monolithic lines,
with a set dogma and specific canon of beliefs. It has remained decentralized
and localized, which is perhaps why of all the ancient imagistic and mystical
religions, it alone has survived through the millennia. Therefore, Hinduism is
an open tradition with a great diversity of teachings that does not require any
exclusive loyalty. Hinduism is the religion of the individual and allows each
person to choose his or her own approach to Divinity based upon various
teachings that encompass all human capacities. However, Hinduism is organized
in the sense that it contains systematic teachings for all manner of
temperaments and all stages of life. As Sanatana Dharma it has teachings that
encompass all of human life and culture from medicine and science, art and
music, occultism, spirituality and Yoga. In this regard, Hinduism has probably
the best organized and the most complete teachings of all religions and has
addressed in details all aspects of our existence, including those considered
to be outside the domain of religion in other cultures. The literature of
Hinduism in these different fields is both much older and much larger that that
of any other religion. Hinduism is not organized as a belief or social institution
but as a vast set of teachings that we are free to approach from our own
angle.”[14]
8. Religions are Monotheistic, Hindu Dharma is
Monistic:
“Western religious thinkers generally identify
universality in religion with monotheism – the idea that there is only One God
and hold that all truly religious beings should worship this same Supreme
Being. Yet this insistence on monotheism is exclusive, not universal. It
rejects polytheism, pantheism, monism (the idea that there is only one
Reality), and other forms of spiritual experience. Such extreme monotheism
reduces the Divine to a single book for all people. Such a One God is not a
truth of unity, which is universal, but the assertion of a single thing, which
is opposed to all else. True unity is universality; it is not one thing as
opposed to other, but the One that is everything.
The partiality of exclusive monotheistic
belief is revealed in how it fragments itself further into warring monotheistic
creeds….Not surprisingly, historically Western monotheism has appeared as the
religious counterpart of political imperialism and empire-building, and its
expansion to absorb all other countries and cultures. History has revealed how
monotheism has been allied with invasions, colonialism and genocide, which may
not be an accident but the very end result of a rigid, one-sided and therefore
ultimately violent view of the Divine.
The One God becomes an abstraction to which
actual people are sacrificed. He becomes jealous, wrathful and communal and
promotes such action among his special followers. He is opposed to any
creativity or spirituality and insists upon his law, ritual and theology as the
unquestioned truth. While this may not have been the intention of the mystics
who emphasized the One, it has often become the behavior of his literal-minded
followers. Such monolithic views are out harmony with the cultural diversity of
the modern world, and represent a medieval and authoritarian standard that
usually has a patriarchal bias.
Hinduism, on the other hand, contains the
diversity needed for a global age. Hinduism as Sanatana Dharma cannot be
limited to belief in One God, but it acknowledges monotheism as an important
approach to the spiritual life. In this regard Hinduism is also a monotheistic
religion but not exclusively so and has created a number of wonderful
monotheistic approaches including that of the Divine Mother. While accepting
monotheism as one major approach, Hindus do not always regard it as the
highest. Many Hindu teachings regard monism, or the idea that there is only One
Truth, as the highest truth and as transcending any monotheistic or personal
God.”[15]
[1] Frawley, p. 29
[2] Frawley, p. 40
[3] Frawley, p. 41
[4] Frawley, p. 45
[5] Frawley, p. 56
[6] Frawley, p. 46
[7] Frawley, p. 47
[8] Frawley, p. 74-75
[9] Frawley, p. 77
[10] Frawley, p. 49-50
[11] Frawley, p. 51
[12] Frawley, p. 57
[13] Sitansu S. Chakravarati. 1991. Hinduism a
Way of Life. Motilal Banarsidass Publishers Private Limited (New Delhi). pp.
17-18
[14] Frawley, pp.
62-63 [15] Frawley, pp. 70-71
June 12, 2011 9:28 pm
Is it not that if we understand it TRULLY the
TRUTH is that there is no difference between two -the Religion and Dharma?
Religion is made of Re mean again as in
review, etc. and Legion (which became Ligion when joined with Re) means unite
as in the VFW Legion No.26, etc. So the point is what one should do in order to
unite again, is religion. At the conception of life after a body is formed in
mother’s womb with the help of an egg and a sperm and developed in few weeks
then the life or soul or spirit enters the body. So the soul was a part of the
universal soul or infinite soul (some call it “Ishwar”) and became detached
from its root source and came in the body, so what one should follow or do in
order to reunite back with its source -God or infinite soul. As said in
Ramayan, “Ishwar Ansh Jeev Avinashi, —–”
Now the Dharma is also said what one should
embody in oneself in order to meet the goal of human life. And the goal of
human life is to unite with God as it got detached from the God after being
born as human. As said “Dharati Te Dharma”. What gunas, thoughts, virtues, etc.
one should have and what actions one should do in order to unite with God, that
is Dharma. Some says in order to meet God, others say to realize God. Yet
others say what one should do to realize self or that soul, spirit or infinite
spirit. Dharma or religion does not mean Hinduism, Christianity, Islam etc. as
is commonly known or believed. Dharma means what virtues one has or one should
have and what vices one does or should not have in order to unite with God.
It is that simple but
it is very difficult and required a lot of Tap, Jap, devotion and dedication to
achieve or accomplish that stage.
June 13, 2011 4:20 am
Dear friends,
The conscious, DNA and the origin of life on
the earth has been explored in the Rig-Veda scientifically as we know today.
The concept of ‘jeewatma’ has been described in ‘Shrimad bhagwatgeeta’, Lord
Krishna taken this reference from the Vedic hymns, ‘Tvashta’ has been described
as Shaper of the living-beings, and omnipresent-‘Vishwarupa’. The term DNA is a
modern term for ‘Tvashta’,
For more see the book’ Vedic Cell Biology with life Energy and Rebirth’ – Parimal Publication, Shaktinagar, New Delhi,
For more see the book’ Vedic Cell Biology with life Energy and Rebirth’ – Parimal Publication, Shaktinagar, New Delhi,
Dr.C.P.Trivedi
Vedic Research Institute, Ratlam
9479720428,
9425456518
Vedic Research Institute, Ratlam
9479720428,
9425456518
Dr.C.P.Trivedi
The biosoul – Tvashta – DNA
Two birds with fair wings, knit with bonds of
friendship, in the same sheltering tree have found refuge,
One of the twins eats the sweet Fig-tree’s fruitage; the other eating not regardeth only.
The two birds are the vital and the supreme spirit, dwelling in one body. The vital spirit enjoys the fruit or rewards of actions while the supreme spirit is merely a spectator ÿg. 1-164-20
The DNA leads the life in the body, through the hereditary characters. The same has been regarded as JÏvÈtman – BIO SOUL, and the other one is consciousness, which is synonym to the fundamental energy. The same is the supreme spirit in the body as spectator, commonly known as Soul, accordingly the Soul in the body and the fundamental energy (GOD) are one and the same. Hence in the Upni–ads it has been said that Atma so Parmatma means God and Soul are one. It is JÏvÈtman- bio soul (DNA), who bears the pains of life, which is immortal in the sense that it has maintained its continuity in the living beings right from its first synthesis in side a cell and remains active through its off-springs. Hence DNA is the same from unicellular to multicellular organisms with genetic recombination and a change in its base sequence.
The differences, which we observe that the individual person concern are having different mentality and fate, it is due to the cycle of rebirth under the nature, where for every action there is a reaction it means every individual will have to face the consequences of his deeds with rebirth. After the death of the physical body the thought energy, which is imperishable remains in the universe, when the thought energy find its suitable language code on the duplicating DNA of the embryo, accordingly the language of the DNA open on the developing DNA, the language decides the fate of the individual as per his past deeds and the development of the physical body will be there as per the parental hereditary characters. Accordingly under the rebirth cycle evolution of the mental qualities from the animal instincts to the human instincts is the aim of life.
~elvfežjeJmNeYfežeeLoNeJfe be<secževfeeceiNeeY e³mžel=ecNeD &eeCNeHgem žee$e³
~~12~~eMseJžeJfe ee$ecÀekeeH ëŠjreeO Neec em ëeeHNseei e³mevžeJgeY Ne³mžeéeJfe seevNF
Where those fine Birds hymn ceaselessly their portion of life eternal, and the sacred synods, There is the Universe’s mighty Keeper, he , wise, hath entered into me the simple ÿg. 1-164-21
On the earth, the creatures enjoy the fruit of eternal life. The two birds (life energy and bio soul) are living in association with each other. The lord of the creatures has entered in to me. It has been expressed that the life energy and the supreme fundamental energy, they are one and the same, which is present in the body as life energy. It has been expressed in an anthropomorphic manner.
~žseéeJfe eOfeee® selžeJgem selveMeJfeževfe &eeCeHgem ëžoeJOec se#=eJvžecmfee³
~~22~~žoseJ ev ŠbjeleHfe ëeÐeMžeVseeVel s´eiÜeeJm bÙžeHHeHfe ëgnžeose³mel
The tree where on the fine Birds eat the sweetness, where they all rest and procreate their offspring- Upon its top they say the fig. is luscious: none gaineth it who knoweth not the father ÿg. 1-164-22
It has been expressed that in the creation the beautiful creatures eat the sweet fruits of life. They enjoy the life and produces off-springs. At the peak of their life they say that fruit of life is luscious. But he, who knows not his generator father, for him all is useless.
Vedic cell biology
Origin of the Prokaryotic Cell- ÿbhu
~~ëecžel¬eeO¬evlj jfežeÀekeD ~ee³em¬ej¬eYfežseÒeJfe seecseelm sevžecvep e³eeJso be³eD .
1. For the celestial Race this song of praise which gives wealth lavishly ÿg.1-20-1
The celestial race-cell, the ÿbhu-cell has been praised as the divine class or race of the ÿbhus, due to the fact that once the ÿbhu-cell has developed, it has maintained its continuity through cell division. The three sons of Sudhanvan-developing coaservates, who is said to have been descendant of ¶ngirasa -viscous sap. They were named severally ÿbhu-eldest-Mature Cell- Vibhvan-vigorous, and VÈja is youngest (Young new Cell). They are collectively called as ÿbhus from the name of ÿbhu due to their skilful good work for the living-beings, as they are the only source of organic matter on the earth. Hence they have been termed as celestial race, which is the source of organic matter without check.
The ÿbhu represents a mature cell, once it has been synthesized in the nature, it maintains its continuity through the cell division, accordingly at the cellular level all the living organisms exhibits same functions in the nature. Hence the ÿbhu has been described as the celestial race.
One of the twins eats the sweet Fig-tree’s fruitage; the other eating not regardeth only.
The two birds are the vital and the supreme spirit, dwelling in one body. The vital spirit enjoys the fruit or rewards of actions while the supreme spirit is merely a spectator ÿg. 1-164-20
The DNA leads the life in the body, through the hereditary characters. The same has been regarded as JÏvÈtman – BIO SOUL, and the other one is consciousness, which is synonym to the fundamental energy. The same is the supreme spirit in the body as spectator, commonly known as Soul, accordingly the Soul in the body and the fundamental energy (GOD) are one and the same. Hence in the Upni–ads it has been said that Atma so Parmatma means God and Soul are one. It is JÏvÈtman- bio soul (DNA), who bears the pains of life, which is immortal in the sense that it has maintained its continuity in the living beings right from its first synthesis in side a cell and remains active through its off-springs. Hence DNA is the same from unicellular to multicellular organisms with genetic recombination and a change in its base sequence.
The differences, which we observe that the individual person concern are having different mentality and fate, it is due to the cycle of rebirth under the nature, where for every action there is a reaction it means every individual will have to face the consequences of his deeds with rebirth. After the death of the physical body the thought energy, which is imperishable remains in the universe, when the thought energy find its suitable language code on the duplicating DNA of the embryo, accordingly the language of the DNA open on the developing DNA, the language decides the fate of the individual as per his past deeds and the development of the physical body will be there as per the parental hereditary characters. Accordingly under the rebirth cycle evolution of the mental qualities from the animal instincts to the human instincts is the aim of life.
~elvfežjeJmNeYfežeeLoNeJfe be<secževfeeceiNeeY e³mžel=ecNeD &eeCNeHgem žee$e³
~~12~~eMseJžeJfe ee$ecÀekeeH ëŠjreeO Neec em ëeeHNseei e³mevžeJgeY Ne³mžeéeJfe seevNF
Where those fine Birds hymn ceaselessly their portion of life eternal, and the sacred synods, There is the Universe’s mighty Keeper, he , wise, hath entered into me the simple ÿg. 1-164-21
On the earth, the creatures enjoy the fruit of eternal life. The two birds (life energy and bio soul) are living in association with each other. The lord of the creatures has entered in to me. It has been expressed that the life energy and the supreme fundamental energy, they are one and the same, which is present in the body as life energy. It has been expressed in an anthropomorphic manner.
~žseéeJfe eOfeee® selžeJgem selveMeJfeževfe &eeCeHgem ëžoeJOec se#=eJvžecmfee³
~~22~~žoseJ ev ŠbjeleHfe ëeÐeMžeVseeVel s´eiÜeeJm bÙžeHHeHfe ëgnžeose³mel
The tree where on the fine Birds eat the sweetness, where they all rest and procreate their offspring- Upon its top they say the fig. is luscious: none gaineth it who knoweth not the father ÿg. 1-164-22
It has been expressed that in the creation the beautiful creatures eat the sweet fruits of life. They enjoy the life and produces off-springs. At the peak of their life they say that fruit of life is luscious. But he, who knows not his generator father, for him all is useless.
Vedic cell biology
Origin of the Prokaryotic Cell- ÿbhu
~~ëecžel¬eeO¬evlj jfežeÀekeD ~ee³em¬ej¬eYfežseÒeJfe seecseelm sevžecvep e³eeJso be³eD .
1. For the celestial Race this song of praise which gives wealth lavishly ÿg.1-20-1
The celestial race-cell, the ÿbhu-cell has been praised as the divine class or race of the ÿbhus, due to the fact that once the ÿbhu-cell has developed, it has maintained its continuity through cell division. The three sons of Sudhanvan-developing coaservates, who is said to have been descendant of ¶ngirasa -viscous sap. They were named severally ÿbhu-eldest-Mature Cell- Vibhvan-vigorous, and VÈja is youngest (Young new Cell). They are collectively called as ÿbhus from the name of ÿbhu due to their skilful good work for the living-beings, as they are the only source of organic matter on the earth. Hence they have been termed as celestial race, which is the source of organic matter without check.
The ÿbhu represents a mature cell, once it has been synthesized in the nature, it maintains its continuity through the cell division, accordingly at the cellular level all the living organisms exhibits same functions in the nature. Hence the ÿbhu has been described as the celestial race.
6. Indra hath yoked his Bays, the A„vin’s car
is horsed; B‚haspati hath brought the Cow of every hue. Ye went as ÿbhu,
Vibhvan, Vaja to the Gods Rg. 1-161-6
For the further evolution Bays of Indra, electromagnetic energy carries it towards the evolution. It has given it a push for further evolution. The A„vin’s car is horsed, it means the oxidation and reduction reactions came in to their full functions and the B‚haspati (nucleus) brought the cow of every hue, the cow is metaphor for the organic matter in the living-beings. It means through the regulation of the metabolic reactions and the genetic material has brought biodiversity in nature, where every cellular organism acting as food for the other through food chains and food webs in the nature. It has been expressed as cow of every hue, where plants are primary producers and animals are secondary producers. The cow is a metaphor for nourishment. Accordingly the cells have acquired different stages as ÿbhu, Vibhvan, and VÈja during their life cycle. These three represents three stages of a cell as young, vigorous and old, their functions are under the natural factors.
The cell under go cell division with DNA, it has been indicated in the ÿbhu Sukta
6. The sacrifice ladle, wrought newly by the God Tva–—È’s hand (DNA)—Four ladles have ye made thereof.
Universal nature of DNA
The genetic material DNA is present universally in all the living beings. It has been expressed as shaper of all the creatures. It has all the information of life. The universal nature of DNA has been expressed in this manner.
~~9~~epže³ eecelfeNeÀeHm ëev beže<sel ~sepNeveecemlvžeeéeJvfeteMNeH ëgeYNeÒ nfe NeCfeeeHNª žeäeJl
Tva–—È the lord hath made all forms and all the cattle of the field:
Cause them to multiply for us ÿg.1-188-9
The DNA has been termed as Tva–—È, who is shaper of all creatures with multiplication, hence it has been termed as omni form (Vi„varupa); it means the DNA is present in all the living beings.
~ëeJfeNÀek ëevceem ëževceemlNevžepeäeJl NjfeeHmNe³YsevžeJgeY NeeJl nfe Nsee³YžseéeJfe
~~71~~žžjfe&elNeO že³melNÝe$ nNec eelvNn sen&NgoželfeeHmNeCžeï>ey ee³NeCžž¢e®feNeCÝež$ em
For Tva–—È, he who knows each sacred song, brought thee to life, pre eminent o’er all the things that be, Guilt-avenger is B‚haspati, who slays the spoiler and upholds the mighty law ÿg. 2-23-17
The DNA, synthesize the chromosomes and the chromosomes synthesize the nucleus. It has been said that Tva–—È begot B‚haspati. The B‚haspati represent nucleus, which has been expressed as regulator and guide.
It has been expressed that Tva–—È ² DNA is a supreme genetic material, which the source of life and it bears the information of life and death.
For the further evolution Bays of Indra, electromagnetic energy carries it towards the evolution. It has given it a push for further evolution. The A„vin’s car is horsed, it means the oxidation and reduction reactions came in to their full functions and the B‚haspati (nucleus) brought the cow of every hue, the cow is metaphor for the organic matter in the living-beings. It means through the regulation of the metabolic reactions and the genetic material has brought biodiversity in nature, where every cellular organism acting as food for the other through food chains and food webs in the nature. It has been expressed as cow of every hue, where plants are primary producers and animals are secondary producers. The cow is a metaphor for nourishment. Accordingly the cells have acquired different stages as ÿbhu, Vibhvan, and VÈja during their life cycle. These three represents three stages of a cell as young, vigorous and old, their functions are under the natural factors.
The cell under go cell division with DNA, it has been indicated in the ÿbhu Sukta
6. The sacrifice ladle, wrought newly by the God Tva–—È’s hand (DNA)—Four ladles have ye made thereof.
Universal nature of DNA
The genetic material DNA is present universally in all the living beings. It has been expressed as shaper of all the creatures. It has all the information of life. The universal nature of DNA has been expressed in this manner.
~~9~~epže³ eecelfeNeÀeHm ëev beže<sel ~sepNeveecemlvžeeéeJvfeteMNeH ëgeYNeÒ nfe NeCfeeeHNª žeäeJl
Tva–—È the lord hath made all forms and all the cattle of the field:
Cause them to multiply for us ÿg.1-188-9
The DNA has been termed as Tva–—È, who is shaper of all creatures with multiplication, hence it has been termed as omni form (Vi„varupa); it means the DNA is present in all the living beings.
~ëeJfeNÀek ëevceem ëževceemlNevžepeäeJl NjfeeHmNe³YsevžeJgeY NeeJl nfe Nsee³YžseéeJfe
~~71~~žžjfe&elNeO že³melNÝe$ nNec eelvNn sen&NgoželfeeHmNeCžeï>ey ee³NeCžž¢e®feNeCÝež$ em
For Tva–—È, he who knows each sacred song, brought thee to life, pre eminent o’er all the things that be, Guilt-avenger is B‚haspati, who slays the spoiler and upholds the mighty law ÿg. 2-23-17
The DNA, synthesize the chromosomes and the chromosomes synthesize the nucleus. It has been said that Tva–—È begot B‚haspati. The B‚haspati represent nucleus, which has been expressed as regulator and guide.
It has been expressed that Tva–—È ² DNA is a supreme genetic material, which the source of life and it bears the information of life and death.
Dr.C.P.Trivedi
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