Tattva Veda The Basis of Cosmic Creation

Ek Evaagnir-Bahuda Samiddha Ekah Suryo Vishwa-Manu-Prabhutah |

Aekaye-voshaha Sarvidam Vibhaati Ekum Va Idam Vibhoova Sarvam ||
Veda are those fundamental Tattvas, from whom the Cosmos has sprung up and grown.
That Veda which we know has been termed as Shabda Veda. The foundation of Shabda Veda
is Tattva Veda, which is all-pervading in the cosmos. It is only on the foundation of Tattva
Veda that, Veda Granthas have been written by the Rishis. What we believe to be a religious
[Dharma] scripture due to illusion is actually completely Vigyanatmak. Veda Vigyan has lots of
Vidhyas, out of which Padartha-Vidhya is also one. There are only 108 fundamental Tattvas of
Padartha-Vidhya (which we know with the name of Science), and have been termed as Yaugic.
The expansion of many from one fundamental Tattva is Vigyan. Vividham Gyaanam
Vigyanam Ekasya Jaanam Gyaanam is long-established & popular. Thus, Science and Vigyan
are not at all synonyms of each other.
That Akshara-Brahma, which having a central-appearance, self-originates in the womb of
Jagada-Janani Mahamaya, and thus grants five Kalas to a nishkal Awyaya thereby making it
sakala is known as Param-Brahma.
The five Brahma Kalas known are:
Param-Brahma
Brahma
Vishnu
Indra
Agni
Soma

Awyaya-Brahma
Ananda
Vigyan
Mana
Prana
Wak

The Brahma-Vishnu-Indra fusion is known as Antaryami and that of Agni-Soma is known as

Sootra-atma. Later on, the Kshara creation takes place. Ksharas also have five Kalas
namely, Pranah-Aapah-Wak-Anna-Annaada. The incessant inter-mingling of these five
energies is the reason for creation of the five Bhootas namely, Prithvi-Jal-Tej-Vayu-Akash.
These Bhootas become the reason for creation of the system of Swayambhu-Parmesthi-SuryaPrithvi-Chandrama.
The foremost Fundamental Vedas for creation of Cosmos are known as Agni-Soma. We may
also call them separately as Agni Veda and Soma Veda. The word Agni is from symbolic
language, whereas in the fundamental language the same word is Agri.
There are only two fundamental tattvas. One of them will always reach outwards (Towards the
perimeter) from centre due to its nature and thus, is known as Agri. The other one will always
try to reach towards the center from the perimeter, and thus comes to be known as Soma. So,
Agni and Soma are the only two basic Vedas. Within the five-fold Universe of SwayambhuParmesthi-Surya-Prithvi-Chandrama, Agni is present in Swayambhu-Surya-Prithvi and Soma
is present in Parmeshthi-Chandrama. You, me and whatever we see within this Universe is all
made of Agni-Soma in its basis. This is evident in, Agni-Somaatmakam Jagata. This means,
All Universe is of the form of Agni and Soma.

This Agni is present in different bodies in different ways. And thus, it renders different name,
form and function to each individual:

The Agni of Swayambhu is called as Brahma-Agni (Pronounce as Brahmmaagni)

The Agni of Surya is called as Deva-Agni (Pronounce as Devaagni)

The Agni of Prithvi is called as Bhoota-Agni (pronounce as Bhootaagni)

The above variants of Agnis do not have any sort of heat function. The heat function is created
in the name of Vaishwanar as the fourth Agnis affect due to friction between the forces of
Agni-Vayu-Aditya. This heat is present in every living-being as the sound of heart beat.
Every individual constructs a system around itself into the distant space, because of the
rays generated by centrally established energy. The Pinda or individual is Martya and its
Mandala or system is called Amrit. The Swayambhu Mandala is called as Brahma-nishvasita
Veda. The Parmesthi (Which is the form of Aapah) Mandala is called as Brahma-shvedaveda.
Surya Mandala (Also famous as Saur-mandal, Solar-System) is called Gayatri-mantric Veda.
The Chandra Mandala is called as Somaveda. Prithvi Mandala is called as Yagyamantric
Veda. This is a brief introduction to the Mandala or system form of Vedas.
Till now there is no luminosity in the Surya or Sun. Thus, in the initial condition Surya is
Krishna-Varna (Sun is black in color). The growth or expansion of the Aamukh Bhaag of the
Agni Mandala towards Surya is famous as Bhu-Bhuvah-Swavah in the ciphered language.
From the centre of Prithvi to Surya the distance has been explained in terms of Stomas or
Aharganas. After the first 3 Stomas of the Bhu-Pinda the Agni Mandala develops from 6 Stoma
to 9 Stoma. Vayu Mandala develops from 9 Stoma to 15 Stoma and Aditya develops from 15
stoma to 21 stoma. Surya is located at the 21stStoma. The Agni that develops from prithvi to
Surya, becomes lighter as it rises. This gets divided into three parts. The Ghanagni in the Bhu
part is known as Agri. The Taralagni in the Bhuvah part is termed as Vayu and the Viralagni
in the Swavah part is termed as Aditya. Further ahead, the Agni of Agni Mandala gets divided
into 8 parts as Vasu, Vayu Mandalas Vayu into 11 parts as Rudra and Aditya Mandals Aditya
into 12 parts as Aditya. Thus, these 8 Vasus, 11 Rudras, 12 Adityas, 1 Dasra Sandhya and 1
Naasatya Sandhya devatas or energies are together called as the 33 Devatas. The notion that
there are 33 crore devatas is a fallacy. They are of 33 types. It is to be known here that
Aapomaya or in the form of Aap, the Rakshasa Pranas of Parmesthi are thrice in number then
devatas and thus are 99. The existence of 3 rakshasas with 1 devata is a natural phenomenon.
The disturbance in the number of these rakshasas and devatas is the only reason for illness. The
balance in number can be easily maintained through Pranayam.
The continuous friction between above mentioned Agni-Vayu-Aditya creates a fourth
agni which is termed as Vaishwanar. This Vaishwanar has the heat function. It enters the Surya
and burns the flammable Soma coming from Parmeshthi. As a result, the ruler of luminosity
Indra gets manifested. This Indra (In the form of Rays) illuminates the entire space and hence
Life-Cycle begins. The Agni that moves from Prithvi to Surya is called as Gayatri-Agni
(Pronounced as Gayatraagni) and the agni moving from Surya to Earth is termed as SavitraAgni (Pronounced as Saavitraagni). This Gayatri originating from Prithvi and Savitri originating

from Surya collide again to re-originate Agni Veda. The centre of Prithvi is Rik, middle portion
is the Prana-form Yaju and the land surface is its Sam. This is the situation, as far as Pinda
form is concerned. The same expands above as Agni-Vayu-Aditya Mandalas. Again, Agni
Mandala Rik, Vayu Mandala Yaju and Aditya Mandala is Sam. The Rik Tattva gets divided
into 21 parts, Yaju into 101 parts and Sam into 1000 parts. The total number becomes 1122. If
we add the 9 Atharva Veda then this total number of Veda Tattvas becomes 1131. Based on this
number only, the Rishis have written Veda Granthas. Unfortunately today only 4-5 branches of
Veda Granthas are available. We should be thankful to western philosphers like Max Muller,
whose persistent efforts have had these branches revived and saved from loss. In Bharatavarsha,
Veda Shastra has only been neglected for the past 3,000 years.
It is important to understand that the Organization of Ishwara also, gets developed in
between Earth and Sun amongst Agni-Vayu-Aditya. It has been stated about Ishvara that,
Vaishwanara-Hiranyagarbha-Sarvagyaha Eshaha Ishwarah. Thus, Agni part is known as
Vaishwanar, Vayu part as Hiranya-garbha and Aditya part as Sarvagya. This alone is
Sarvabhootantaratma. This alone is the cradle of all Jeeva or Being organization. Just
Vaishwanar is related to Asangya Srishti or conscious-less part within which all materials or
Bhoot Padartha are inculcated. The Hiranyagrabha, located within Vaishwanara is creator of all
semi-conscious or Antaha Sangya part and includes all vegetation. The Sarvagya, located
within Vaishwanar-Hiranyagarbha is the progenitor of all conscious or Sangya Srishti part and
includes Humans, Animals, Birds, Aqua etc. It is only because of Sarvagya, that an individual is
rendered mobility. If Sarvagya gets developed in trees, they could easily walk and run. These
three energies of Vaishwanar-Hiranyagarbha-Sarvagya get manifested in the Jeeva or being in
the form of Vaishwanar-Tejas-Pragya. The force that is there in the Ishvara Organization is
also there in the Jeeva Organization, just the name is different. That is an whole, the Jeeva is its
component. The ruler of all Jeev Organization is the same Vaishwanra-HiranyagarbhaSarvagya Ishvara. The respected seer of Shirdi, Param Shraddheya Shri Sai Baba has rightly
said, Sabka Malik Ek, or The lord of all is one.
The Rasa and Bala pervading endless sphere of Parameshwara has been termed as
Mahavana. Within this Mahavana the Shodhsi Parajapati, equipped with the 16 Kalas
created by Mahamayas incessant action is like the endless forest. We are related to one huge
tree of this forest which is known as Maheshwara Prajapati who is inculcated with the three
phenomenons of Avwyaya, Kshara and Akshara. The universe is made from the five Pindas
and their Mandalas summed up as, Swayambhu, Parmeshthi, Surya, Prithvi and Chandrama.
The lord in this Universe is called as Vishweshwara organization. This alone has been termed as
Lord Krishnas Viraat Swaroop. The part of Vaishwanar came to be known as Sahastra-pad
or thousand legs, part of Hiranyagarbha as Sahastra-Aksh or thousand hands and part of
Sarvagya as Sahastra-shirsha or thousand heads. This Viraat Purusha alone, is
Sarwabhootantaratma.
Shodhshi-form Maheshwaras Avwaya is the Atma of all Universes. This alone is
Paramatma and is non-destructible. It is all pervading and is free from life and death. The Atma
related to Swayambhu is called as Shantatma, Parmeshthis Mahanatma, Suryas
Vigyanatma or Buddhi, Chadramas Prgyanatma or Mana and that of Prithvi is termed as
Bhootama. Vaishwanar is the creator of material, Hiranyagrabha is creator of Action and
Sarvagya is the creator of Gyan or Consciousness. Thus, the three together form the Karmatma.
This is the brief Srishthi-Chakra or Cosmic-Cycle where, Ishwara Prajapati is called as

Sakhshi-supurna or visualizing entity and the beings related to him are called as BhoktaSudharna or the experiencing entities.
Dva Supurna Sayuja Sakhaya Smaanamam Vriksham Parish-Svajate |
Tayoranyaha Pippalam Sva-Dvatti, Anshnannanyo-Abhivakshiti ||
(Mundakopnishad-3/1/1)

Inspired from and Dedicated to

Vidhya-Vachaspati Swargiya Pdt. Madhusudhan Ojhas Vigyan Drishti
Hindi Bhashyas of Veda-Vachaspati Pdt. Motilalji Shastri (1908-1960)
Compilation & Presentation in Hindi by
Veda-Vidipathikanugami Pdt. Krishna Chandra Shastri
Chairman Rajasthan Vedic Tatva Shodh Sansthan
Translated into English by
Anirudh Sharma (Angiras Bhardwaj)
Rajasthan Vedic Tatva Shodh Sansthan
Contact Information:
Vigyan Mandir, Manavashram Vidyapeeth,
Gopal Pura Turn, Tonk Road, Jaipur-18,
Rajasthan, India.
Phone# +91 141 2710 391
Mobile# +91 99450 08640

C O M M E N T B Y S.Sanjay
This is a request from a person who has been following Motilaljis works for the past 19
years.
Nobody could be more aware than you that a significant portion of Motilaljis vast
oeuvre is still to see the light of day. The magnitude of this work can only be guessed
from the fact that in his Aatmanivedana in Shatapatha Brahmana Hindi Vijnaana
Bhashya (Prathama Kaanda, Prathama Khanda; V.S. 2015) he has indicated at page 52
that his oeuvre consisting of bhaashyas on certain vedic suktas, Shatapatha Brahmana,
Upanishads, Gita etc. comprises of around 80,000 pages and that consisting of thoughts
on contemporary themes comprises of around 5,000 pages of which only about 10,000
pages have been published.
The most important part of his work is his bhaashya on the Shatapatha Brahmanam
(SB). The reasons are rather obvious: Pt. Shiva Kumar Sharma of Benares had passed on
the secret knowledge about lost vedic meanings to Pt. Madhisudan Ojha and taught him
one kandika of the SB to illustrate the way. It is said that Pt. Ojha had the divine

blessings of Kaameshwar in Kashi which guided him throughout his life and which is
reflected in his works. At page 93 of his Aatmanivedan of SB bhaashya (Prathama
Kaanda, Prathama Khanda; V.S. 2015) Motilalji has mentioned that for 15 years without
a break he had done his swaadhyaya under Ojhaji mainly on SB. At page 128, he has
mentioned that the manuscript of his own bhaashya on SB has been completed in about
20,000 pages. In the chapter on Paaribhaashika Soochanaayen of his SB bhashya
(Prathama Kaanda, Prathama Khanda; V.S. 2015) he has mentioned in a footnote that
from about 1932 onwards he had begun writing his bhashya on SB, which he could
complete by 1940. If we consider the fact that Pt. Ojha passed away in 1940 and Motilalji
completed his bhashya in 1940 itself, the significance of this work in bringing to light
lost vedic knowledge, in the manner Motilalji learnt from his Guru, can never be
underestimated.
Motilalji has referred to this manuscript in many of his published works. Thus in SB
bhashya (Prathama Kaanda, Dvitiya Khanda; V.S. 2016) at page 680 he mentions that
a more detailed discussion should be seen in the bhashya of Gavaamayana Satra (12th
Kaanda).In his Aatmasvarupavijnaanopanishat(that is, the first part of his work on
Shraaddha Vijnaana, published in VS 2010) he mentions at page 350 that detailed
analysis should be seen in Pashvaalambhana prakarana of SB bhashya. In his
Bhaaratiya Hindu Maanava aur Uski Bhavukata(Prathama Khanda, VS 2012) at page
286 he has mentioned that details have been discussed in bhashya on SB (refer to
bhashya on SB Agnirahasyaatmaka 10th Kanda, 4th Prapaathaka, 1st Brahmana).
To date, bhashya on only the first four Kaandas of SB has been published. Bhashya on
the remaining 10 Kaandas (5th to 14th ) including that on the Brhadaaranyakopanishat
(a part of the 14th Kaanda) are yet in manuscript form only. I can only take this
opportunity to invite your attention to this stupendous task of publishing the bhashya of
the remaining Kaandas of SB in order to preserve the traditional knowledge passed from
Teacher to pupil which was recorded on paper in the lifetime of the Guru itself.
Apart from the bhashya on the SB, Motilalji had completed the bhashyas on many of the
important Upanishads. The bhasyas on Ishopanishad, Maandukyopanishad,
Mundakopanishad, Kathopanishad, Kenopanishad and Prashnopanishad have been
published so far. However, the bhasyas on Chhaandogyopanishad and
Taittireeyopanishad are still in manuscript form (the bhasya on
Brhadaaranyakopanishad, as mentioned earlier has also not been published). Motilalji
has referred to these bhashyas at many places. For example, in SB bhashya (Prathama
Kaanda, Dvitiya Khanda; V.S. 2016) at page 816 he mentions that detailed discussion
should be seen in the bhashya of the second Prapaathaka i.e the Saama Prapaathaka in
Chhaandogyopanishad Hindi Vijnaana Bhashya. At page 1259 of the same work, he has
mentioned that further details should be seen in the relevant prakarana of the
Chhaandogyopanishad Hindi Vijnaana Bhashya. Similarly, at page 85 of the
Prastaavanaa of his work Dikdeshakaalasvaroopameemaamsaa (V.S. 2015) Motilalji
has mentioned that the scientific exposition of this shruti should be seen in
Taittireeyopanishad Hindi Vijnaana Bhashya. Thus, his bhashyas on these important
Upanishads also need publication.

Another significant contribution of Motilalji is his voluminous bhashya on Gita.

Unfortunately, even in the case of this bhashya, only a small portion has been published.
In the Prastaavanaa of Buddhiyoga Pariksha Purva Khanda (V.S. 2013), he has
mentioned at page 9 that this whole literature on Gita has been composed in about
20,000 pages of which only 3,000 could be published. In fact, he has also given the
complete details of the different volumes of his bhashya on Gita in this work. In fact,
apart from the Aitihasiko-dhyaaya and Raajarshi Vidya Prathama, Dvitiya, Trtiya
Upanishat, the remaining 24 volumes of the Hindi Vijnaana Bhashya on Gita have not
been published. Of the Introductory volumes, the Buddhiyoga Pariksha Uttara
Khanda has not been published in full and the last volume of the Introductory volumes
has not been published at all.
His long association with Pt. Ojha, who looked at him as his principle disciple, and his
own precociousness resulted in many works which were based on Pt.Ojhas literature.
Some of these, for example, his work on Shraddha Vijnaana, have now been published
in their entirety. But others still remain. In SB bhashya (Prathama Kaanda, Prathama
Khanda; V.S. 2015; page 90) he has mentioned about his work Vedashastra Ke Saath
Puranashastra Ka Samanvaya. In SB bhashya (Prathama Kaanda, Dvitiya Khanda; V.S.
2016; pages 745, 821 and 888 respectively) he has mentioned about his works
Manvantara Svarupa Parichaya, Rishi Svarupa Parichaya and Purana Rahasya. In
Aatmasvarupavijnaanopanishat (Prastaavanaaa- page 107; page 277 respectively) he
has mentioned about his works Pauranika Manvantara Rahasya and Graha Vijnaana.
In Bhaaratiya Hindu Maanava aur Uski Bhavukata(Prathama Khanda, page 284) he
has mentioned about his work Bharatiya Aryasarvasya ka Svarupa Parichaya. These
important works have not been published yet.
I am not aware about any recent developments regarding the publication of his works,
especially after the death Shri Kulish, founder of Rajasthan Patrika. Further, with the
rather condescending attitude adopted by Mr. A.S. Ramanathan who is intent on
publishing his own translations of Pt. Ojhas works through Rajasthan Patrika, I feel
that their interest in publishing Motilaljis work would be waning. I SHUDDER AT THE
THOUGHT OF MOTILAJIS EFFORTS GOING IN VAIN. I WOULD REQUEST YOU TO
TAKE STEPS REGARDING THEIR PUBLICATION SO THAT THESE ARE NOT LOST
TO HUMANITY.
S.Sanjay

https://vedicvigyan.org/2008/07/09/%E2%80%98tattva-veda%E2%80%99-%E2%80%93-the-basis-of-cosmic-creation/