In Spirits The Philosophy of Inspiration is a treatise on inspiration, a new
dimension and interpretation of the whole Vedic literature.
In Upanishads sages separated imperishable from perishable through the
process of transcendental method to know God by the knowledge of Self as
"knower of God is higher than the worshipper of God." For them God is
not a creator but a relationship of unity between Man and God as a drop of
water is not a creation of the ocean but a mini-ocean.
This book is a compendium and commentary of Vedic/Sanskrit literature
and a sort of encyclopaedia. The subject matter of the tour Vedas explains
the purpose of hymns of praise to natural objects personified as gods-in
the form of devotion, rituals and sacrifices.
Temples appeared tor the first time in Sutra/Puranic era to worship images
of Shiva, Vishnu and Ganesha, ere. The chief object of idol worship was to
comprehend invisible god through visible images that cater to the needs of
different sections of the society unlike other religions which prescribe one
single prescription only to all, irrespective of the different conditions and
circumstances. One can comprehend the music only by observing musical
The author has used his sound knowledge of astrology in Atharva Veda section
in which he interpreted the sun sign of the Libran trio-Mahatma Gandhi,
Dr Abdul Kalam and Dr Manmohan Singh in conjunction with the sun
sign of India. It is a rare and fascinating insight never attempted before by
any astrologer in the world.
Mirgandra Agarwal (b. 1932) received his Master’s degree from Allahabad University in 1956 and 1958. Trained in Economics and Education, he was in the teaching profession for over thirty years in Rajasthan (India) and London. His interest include reading and writing-covering wide-ranging subject like literature, philosophy, politics, astrology, religion and financial matters—and charity works. He has the understanding of the science of astrology, that it is a relationship between planets (heavenly bodies) and terrestrial life, and was the former editor of newspaper published by Southwark Hindu Centre, London, and charitable social and culture organization in the “Borough of Southwark”. Presently he is living in London
In the seventies of the last century believers began to use
violence, murder and destruction in the name of religion. Since
then terror has become the technique and policy of religions to
gain political ends, which cannot be achieved by peaceful means.
It has encouraged me to read and study great religions to find
the thread of this carnage and mayhem.
I began to study and understand Aryan religion. The following
chapters are the result of my study and understanding. This
book is written for an ordinary and simple soul who is
enthusiastic, motivated, and has a burning desire to be worthy
of him and others. For a dedicated and sincere reader this book
could supply ingredients of conceiving a vision that may give
birth to inspiration in him. Learning music or reading a book is
not enough, one has to be inspired to become a musician or a
It is my observation that Vedic literature contains three
religions; it developed in stages in the interval of about three to
five thousand years before the birth of Christ - from Rig Veda to
the great epics, the Mahabharata and the Ramayana. One religion
is of four Vedas - to worship natural objects like sun, moon,
rivers, mountains trees, animals, etc. as devas through prayers,
rituals and sacrifices. Prayers are sung in their honour and power;
sacrifices are made to force them to comply with the wishes of
devotees. These compiled and conceived hymns of prayers are
originals, found in the history of civilisation.
Life cannot be conceived without the natural phenomenon of
sun, moon, fire, water, mountains, etc. as these help to sustain
life on earth. Everyone can sing the hymns and mantras for the
help they provide to us. The singing of hymns is not exclusive to
Aryans or Hindus; anyone can share the value and importance
of the natural phenomenon by singing with devotion. In a
democratic country like India, Muslims, Christians and Hindus
can pay their debt to these natural objects.
The second religion of the Vedic literature is the religion of
the Upanishads. With the passage of thousands of years sages
came to the conclusion that nature is changeable and hence
cannot be considered as God, for God is changeless, and around
him everything revolves. The same is equally true with one's
state of mind. Pleasure is followed by pain, happiness by sorrow,
fear by courage. But the question that baffled sages was, "Is
change itself the ultimate reality, or is any changeless essence
the basis of all change?"
A clue was ultimately found to the mystery of knowledge,
and sages discovered that by knowing, for example, the nature
of clay one knows the nature of everything made of clay. The
search of this One led to the nature of man himself. Therefore,
the study of man opened a new chapter in the discovery of God
One should search God within and not outside. It has shifted
the approach of the Vedic sages from nature to man himself.
The worship of the outer phenomena of the Vedas had been
transferred to the study and knowledge of the inner self. It is
the knowledge of the unborn and the unseen prescribed in the
Upanishads or the Vedanta. The new gods of the Upanishads
arrived in the form of Brahman or Atman.
The, third religion of Vedic literature is 'the religion of Sutras
and Puranas that led the worship of forms, images or idols like
Shiva, Vishnu, Brahma, Ganesh, Lakshmi, etc. For the first time
in the Vedic age worship of these visible gods in the forms of
images was practised in temples. The chief object of worshipping
an image of God was to understand the invisible with the medium
of visible images. Idol worship was evolved for children, women,
traders, agriculturists, and the lesser members of the society, as
they were not competent enough to comprehend the invisible
Brahman of the Upanishads. As an analogy, one can comprehend
the sound of music only by observing the musical instruments.
If we go further in the realm of Vedic literature, the sources
of two other religions can be traced in it-Buddhism and jainism.
The superstructure of these religions are based on Vedic literature
just as the New Testament of Christianity is based on the old
Testament of Judaism; just as the religion of the shrine of Ka 'bah
originated from the temple of Abraham, where believers of other
religions of Arab population used to go for worship.
The great scholars of Germany from Goethe to Herman Hess
nurtured the glory of Vedic literature in the last three hundred
years with great zeal and enthusiasm. India owes a great deal
to Germany who has presented the Vedic spirit to Europe and
rest of the world with sincerity and honesty. It can safely be
said that Germany is the second home of Vedic literature. Von
Schroeder says, 'The Indians are romanticists of the ancient,
and the Germans are the romanticists of the modern." G Brandes
remarks, "The tendency towards contemplation and abstract
speculation is common between Indians and Germans." Indian
and German cultures are similar in many other ways. It is only
German poets, who have sung sorrow,
It is the voice of the Upanishads and Buddha, sung by a
German poet. Again, sentimentality and feelings are the common
property of Germans and Indians. Indians love description of
nature expressed in the vedas and by poet Kalidasa, so too do
the Germans. There is another similarity-the Indians are the
scholars of the past and the Germans are the scholars of the
present. The Germans are undisputed leaders in all fields of
philology and linguistic science based on the scientific system
on Indian classification of linguistic phenomena. Even before
the birth of Christ, grammar was the passion of India, where it
was studied with great enthusiasm -a study in which Indians
led all other nations in the ancient world. Panini, the great
grammarian of the ancient era, recognised that before him 64
generations had contributed more in ancient India.
There are not very many English scholars or writers who
have done good quality work on Vedic literature like the Germans.
Whatever work has been done by English authors, was carried
out due to the administrative needs of the colonial rulers to
govern India. The first was Sir William Jones who established
the Asiatic Society in 1784, and translated two plays of poet
Kalidasa and the code of law book of Manu. The other English
name of repute is Colebooke who, at the beginning of the
nineteenth century, handled the Vedic literature on scientific lines
and published many translations and textbooks. The next is
A. B. Keith who also did good quality work on Vedic literature.
Sir Edwin Arnold drew his inspirations from Sanskrit literature
for all his works including Light of Asia. Another Englishman,
indirectly associated, is Alexander Hamilton who taught Sanskrit
to a German, named Fredrick Schlegel, in Paris in 1802 for six
years. Later, Schlegel published a book on The Language and
Wisdom of Indians in 1808. It produced a revolution and aroused
great interest in Vedic literature in Germany.
Britain devoted and invested most of her talents in the
development of diplomatic skills. It has not helped mankind in
the way Germans have contributed to the welfare of mankind.
All the empires, as history reveals, went to ruins and left their
imprints of history. The great contribution to the world by India,
Greece and Germany will always be etched in the annals of
history. Additions to population, increase in territories - these
are not growth in the spirit but rather a warning of misery and
calamity in the future.
Non-Muslim or European scholars have not done much
serious work on Islam. Whatever work has been carried out has
been done mostly by Muslim scholars or religious leaders. The
aim of non-Muslim scholars is to provide the basic facts and
general opinion about the religion and not to enlighten the reader
with the finer points of Islam. It came to my notice during the
reading of Islamic literature that Ummah was established in
the neighbourhood in AD 620 as a secular club or Commonwealth
of Jews, Christians and Arabs to collect taxes from those who
went on a pilgrimage via Medinah to the shrine of Ka' bah,
Prophet Mohammed was its arbiter. A few years later, by AD 632
it became non-secular based on the teachings and practices of
the prophet. Secondly, political and religious authority merged
So far as Christianity is concerned Christians and non-
Christian scholars and spiritual leaders have done enough work
of the highest quality throughout the whole world almost in
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