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Those who consider Soul as Religion of Production and destruction, they also don't consider anything other than body. According to their thinking there is no question of a Soul's residence in body. In the same way residence of Soul in body is not considered by those who consider Soul, different from body still consider it as omnipresent. This question arises in the case of those who consider Soul as different from body still consider it as determined by atoms.

There are three opinions about place of Soul in body. Some think it is in the brain, some think it to be in the heart and while third type think it to be in the spine.

Those who think place of Soul to be in brain, say that brain is center of all fine sensitivities and it is base of knowledge, hence all the activities of a person are controlled by brain. Therefore live Soul must be staying in brain,

The people, who think Soul is staying in heart, produce examples from Upanishads which say that Soul stays in heart.

(Katho Valli 6/17)

In the same way those who consider Soul to be staying in Spine, they say base of our tree-like body is spine and inside it lies spinal cord, through which thousands of nerves are passing and keep our body active. Therefore Soul must be staying in center of spine.

Out of all these opinions which is to be considered true or whether there can be any common way of thinking? We can discuss this issue as follows:

We are presenting here a chapter from Vedas that describes residence of Soul.

Second sukta of tenth chapter of Atharvaveda is called 'Kenparshni.' Its rishi is Narayan and God is Vishay Purush or Brahma Prakashan. Thirty-first or thirty-second mantra of this is called Brahma Prakashan. This is base of Sukta Kenopanishad. This sukta has been followed in discourses of Kenopanishad. Therefore this Kenopanishad style of discourse is oldest example of this kind.

In this sukta there is mention of mantras that highlights the residence of Soul.

If we can know the meaning of these stanzas we can know the residence of Soul. Therefore it is necessary to discuss these stanzas. Following stanzas are necessary to be studied carefully. Body is called town of Gods. These are organs of knowledge. Mind gets knowledge of daily life through these organs and is able to perform its duties in daily life. Hence these organs called Dev. Since these Gods are staying in body, body is called city of Gods.

Devkosh-Body is also called as Devkosh. Dev means organs of knowledge. Materialistic forms of all organs of knowledge are present in head, but power of fine sensitivities is in the brain. Visible face of organs is just showcase and even though they seem to be healthy, because of loss of internal power we can't see, or hear. Therefore this Devkosh is representative of brain. Same Devkosh has been called Devsadan in Atharva 6/95/1. We can understand adjective Hiranyakosh only if we look at Devkosh as head. Hence word head represents brain as natural justice.

Pran-Pran is called protector of Devkosh brain or food and mind. This Pran is not material gas but represents life. (Sanskrit-Tai. Bra.3/3/1/5) here also meaning of Pran is life. It is present in the material form of body. Therefore in books written by Brahmins are calling Pran as Amrit (nectar) (Sanskrit-Ko.Bra.11/4/14/4.)

Material oxygen is mortal; hence it is not called Amrit. Pran sukta of Atharvaved (10/4) has described value of life with word Pran. On this earth only live bodies are called Animals. Therefore it is certain that Pran is represents Life.

Antaha Man- Here there is mention of koshas consisting of food and mind. Definition of these is given in Upanishads.

Hiranmay Kosh-Ashtachakra Nav has mentioned city God Hiranmay Kosh and it is called Heaven and covered with flame. Position of Yaksha in this Hiranmay Kosh is same. Therefore it is necessary to think where in our body lies this Hiranmay Kosh.

According to opinions of Vayyakarans Hiranmayword is Mayadpratyagata "Here meaning of Mayat Pratyay Prakrutmeans of course prachurya" According to this definition Hiranmay means produced from Hiranya-Matrial produces on priority. Which is the organ in our body that is produced mainly from light yellow colour? In modern physical science it is called Adnyakand. Yogijan call it Adynaychkra. It is separated in two parts namely south and north. Its shape resembles Angushth parva of human-being. As it resembles golden colour and being the center of all nerves of knowledge Vedas have called this organ as Hiranmay Kosh. This Hiranmay Kosh is situated in upper part of body. Hence it is called Heaven. (Sanskrit-Tai.Bra.3/2/1/15) in this chapter Heaven has been shown as upper part. In Brahmand Heaven is Aditya lok On Earth Heaven is trivishtap and in our body brain is Hiranmay Kosh. Dev-kirans stays in Aditya, Manush Devjati stays in trivishtap and power of fine sensitivities- Dev are staying together in Hiranmay Kosh.

Heaven-Hiranmay Kosh is called Heaven. From this point of view it is defined.

Jyotishvritta-It said that Hiranmay Kosh is born from flame. Vedas have called it rightly as jyotishavritta as it has become visible from Adnyakands.

In Kathopanishad valli 4 No.12, Andushthparva purush is compared with bright fire. Angushth parva in Upanishad is Hiranmay Kosh in Vedas, because shape of Hiranmay Kosh is same as Angushth parva.

Tryar- It means-having three sides i.e triangle. Ordinarily it looks that Tryar and Vipratishthit Pad are adjectives of Hiranmy Kosh. As the shape of Hiranmay Kosh is same as that of Angushth parva, Tryar and Vipratishthit Pad cannot be adjectives of Hiranmay Kosh.� In the center of both centers of orders of Hiranmay Kosh lies a triangular parikhakar called Brahmaguha. Vedas have called it Tryar Pad.

Triprtishthit - It means staying at three places or relying on three bases. At present the Tryar means Atmaguha place in the center of Hiranya kosh (Adnyakand) is related to both tripathby both ends of Ralikvivar dwar and form the third point related to pranguha by Brahmadwar sururng.

Therfore in Vedas tryar place is called Tripratishthtit.

Yaksha- This word is born out of verb 'Yakshapujayam'. In spiritual sense Yaksha reaperesents both Life and God. Third chapter of Atharvaveda on spirituality mentions Yaksha word four times. Wherever there is description of Elder Brahma (Paramatma,) there is mention of Yaksha. (Atharva 10/7/38, 10/8/15,) and wherever there is mention of life Yaksha is used as adjective. (Atharva 10/2/32, 10/8/43.) Hence in prakrut books Yaksha has been present in Anyantarik tryar (Brahmaguha) of Devpuri with Navdwar. Therefore Yaksha represents life.

Atma represents both life and God. This world is wellknown but wisemen knows that atma also represents body. In Atharvaved wherever there is description of Yaksha with adjective of Atmanvat, there is also mention of Navdwar Puri or Pundarik (Gruh.) Atamnvat means comprising atma. It is clear from this that word atma used in Amanvat represents body. (Sanskrit-Shat Bra. 6/7/2/6) (Tai. Bra. 5/1/4.) Therefore word Atmanvat used in Prakrut books means comprising of body.

Brahma- Original word is Brahman. According to vedas its gender is male and neutral. Both words are used for description of life and God in Spiritual sense. Wherever there is use of Elder along with Brahman it is definitely description of God. After chanting these mantras collectively, following meaning is explained.

Hiranya Devkosh is situated at the head of Ayodhya or Atharva city has eight circles and Navdwar. Inside it stays Atmanvat Brahma (life) in triangular place.

It is clear from this description that in the center of both yellow coloured Dnyankands, there is a triangular parikhakar place where jivatma stays. Therefore Yogijan call this triangular place as Brahmaguha or Brahmayoni. This is seventh heaven. Brahma jeev stays here.

Same thing has been mentioned in Yajurveda as follows:

Hiranmay patra has covered happiness of truth, I am that Purush which is there in Aditya in the form of truth.

As per my thinking it is injustice to accept well known meaning Sampati Lok. If it is insisted upon then one cannot read Samudra as Atariksha, because samudra represents material sea. In such a situation '………..'(Rig. 10/98/5) there is no definition. Same way word vritra is famous in son of demon named Tvashta but meaning of Nairutvrit entirely different. In Vedas vritra is not used for demon but cloud. This has been explained in Sidhhi Yask very effectively. It is clear from this that in Vedas established meaning should not be read. Accordingly we have to think whether meaning of heart is "place in the chest' or there is any other meaning of it.

It is clear from the abovementioned Mantras in Atharva Veda that life is not in the chest. Dose this suggests that statement in Upanishads are wrong or there is another meaning of heart.

Before thinking over this it is necessary to think if what is the original meaning of heart. Sahtpath Brahman (14/8/4/1) says it derived from three words-hri, da and yam. Accordingly meaning of hriday is

Hri-To take

Da-To give

Yam-To stop

Of course the organ which does these three acts is called Hriday

Yat Brahmande tat pinde is the main principle of Spirituality. Ti explains many secrets of Spirituality. Meaning of Hriday is also more clearly explained by this sutra.

There are three oceans in this Giant body of Brahmand. First is Parthiv Samudra, Second is Antariksha and third is Dyustha Aditya. Word samudra has been explained by yask as follows:

(Sanskrit sentence) ?

It is body of water where water from all sides flow or it flows from it to other small water bodies, thus work of Samudra is to exchange water. It is clear from the description that Niruktar has defined this keeping in mind Parthiv or Antariksha samudra. If we remove 'Aap' from description of Yask, it will mean to run towards or to run away from it, means does both acts of give and take. This applies to Aditya as well. Aditya lightens everything and take away light from other flames. Therefore third Samudra is Aditya.

Hriday also does same work. It takes away contaminated blood and returns it after purifying. But as there are three different loks-pruthivi, Antariksha and Dyulok, there are three organs involved in this process. Namely abdomen, heart and brain.

Abdomen- Its functions involve digestion of food coming through mouth and distribute it into various oragans of body in the form of fertilizer.

Heart-work of the heart is to collect the contaminated blood in the body and redistribute after purifying with the help of lungs.

Brain- Work of the brain is to acquire the knowledge of all kind and send it to various organs of the body through nervous system.

Third opinion is that jeevatma stays in sushumna. It is believed because head of the sushumna is related to Brahmaguha, hence the Atma stays in Brahmjal in Brahmaguha which is scientifically known as Mastshka Sushumnantariya. Therfore considerignits relation with sushumna it said that Atma is staying in sushumna.

It is clear from this description that place of atma is not hriday or sushumna as believed. True place of atma is Brhamguha within brain. The description of place of atma described in Vedas doesn't match any other place. Therfore according to Vedas place of atma is in Brahmaguha.

For reference;

1.� Charvak� matanuyayi

2.� Nyay matanuyayi

3.� Atharvavediya Brihatsavinukrmni and accordingly printed Atharvavediya Rishi Devata ���������Nirdesh

4.��Divye Brahmapure Hresh Vyomnyatma Pratishthit. Manomayah Pran Sharir neta�pratishthivole hridayam sannihyay

5.�To compare with this mantra-Hiranmaye pare koshe viraje Brahmanishkalam.

6.��������������������

7.��������������������

8.��������������������

17.�In puranas there is mention seven heavens. They are situated in this body above navel in seven places where devgan stay. Indra stays in heaven named Stay.

18.���� It is also the base of Kushan's statement that Khuda stays in seventh place. Purana- famous seven petals are also in seven provinces in provinces in western border of India. (Brihat Itihas of Bharatvarsha- Pandit Bhagdatta P. 152) Gods defeated demons and pushed them from heaven to @#!*% . Residents of Arabs, Mibu, Iran, Unan are offsprings of these demons. Therefore there is an impact of demonic teachings on their culture. Demons don't believe anything beyond themselves. For them Jeevatma is trakru, In Bible Khuda has been described as resident of fourth sky.

23. In Brahmand there are three kinds of fires. Physical fire on earth, in the form of electricity in sky and In the form of Sun Dyulok. In the same way in our body there is local Jatharagni, In the upper part ther is Hridayagni and in dyusthan Hiranyavarna. In Yagna also these three fires are known as Mahipatya dakhinagni and ahavaniyagni. With digestion of food we can known Jathragni, with pulse rate we can know Hridaygni and with Hiranyavarna we can know Mastishkagni. Heart keeps working even it doesn't get food for some time but Brain becomes weak as soon as food supply is stopped and impact is felt on sensitivity. Therefore in Yagna Yoni of ahavaniya is considered Garhyapatyagni, but there is an alternative of Yoni in Dakhinagni.

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 Title : Residence of Soul in Body as described in Vedas Author : Dr S.J. Diwakar

Those who consider Soul as Religion of Production and destruction, they also don't consider anything other than body. According to their thinking there is no question of a Soul's residence in body. In the same way residence of Soul in body is not considered by those who consider Soul, different from body still consider it as omnipresent. This question arises in the case of those who consider Soul as different from body still consider it as determined by atoms.

There are three opinions about place of Soul in body. Some think it is in the brain, some think it to be in the heart and while third type think it to be in the spine.

Those who think place of Soul to be in brain, say that brain is center of all fine sensitivities and it is base of knowledge, hence all the activities of a person are controlled by brain. Therefore live Soul must be staying in brain,

The people, who think Soul is staying in heart, produce examples from Upanishads which say that Soul stays in heart.

(Katho Valli 6/17)

In the same way those who consider Soul to be staying in Spine, they say base of our tree-like body is spine and inside it lies spinal cord, through which thousands of nerves are passing and keep our body active. Therefore Soul must be staying in center of spine.

Out of all these opinions which is to be considered true or whether there can be any common way of thinking? We can discuss this issue as follows:

We are presenting here a chapter from Vedas that describes residence of Soul.

Second sukta of tenth chapter of Atharvaveda is called 'Kenparshni.' Its rishi is Narayan and God is Vishay Purush or Brahma Prakashan. Thirty-first or thirty-second mantra of this is called Brahma Prakashan. This is base of Sukta Kenopanishad. This sukta has been followed in discourses of Kenopanishad. Therefore this Kenopanishad style of discourse is oldest example of this kind.

In this sukta there is mention of mantras that highlights the residence of Soul.

If we can know the meaning of these stanzas we can know the residence of Soul. Therefore it is necessary to discuss these stanzas. Following stanzas are necessary to be studied carefully. Body is called town of Gods. These are organs of knowledge. Mind gets knowledge of daily life through these organs and is able to perform its duties in daily life. Hence these organs called Dev. Since these Gods are staying in body, body is called city of Gods.

Devkosh-Body is also called as Devkosh. Dev means organs of knowledge. Materialistic forms of all organs of knowledge are present in head, but power of fine sensitivities is in the brain. Visible face of organs is just showcase and even though they seem to be healthy, because of loss of internal power we can't see, or hear. Therefore this Devkosh is representative of brain. Same Devkosh has been called Devsadan in Atharva 6/95/1. We can understand adjective Hiranyakosh only if we look at Devkosh as head. Hence word head represents brain as natural justice.

Pran-Pran is called protector of Devkosh brain or food and mind. This Pran is not material gas but represents life. (Sanskrit-Tai. Bra.3/3/1/5) here also meaning of Pran is life. It is present in the material form of body. Therefore in books written by Brahmins are calling Pran as Amrit (nectar) (Sanskrit-Ko.Bra.11/4/14/4.)

Material oxygen is mortal; hence it is not called Amrit. Pran sukta of Atharvaved (10/4) has described value of life with word Pran. On this earth only live bodies are called Animals. Therefore it is certain that Pran is represents Life.

Antaha Man- Here there is mention of koshas consisting of food and mind. Definition of these is given in Upanishads.

Hiranmay Kosh-Ashtachakra Nav has mentioned city God Hiranmay Kosh and it is called Heaven and covered with flame. Position of Yaksha in this Hiranmay Kosh is same. Therefore it is necessary to think where in our body lies this Hiranmay Kosh.

According to opinions of Vayyakarans Hiranmayword is Mayadpratyagata "Here meaning of Mayat Pratyay Prakrutmeans of course prachurya" According to this definition Hiranmay means produced from Hiranya-Matrial produces on priority. Which is the organ in our body that is produced mainly from light yellow colour? In modern physical science it is called Adnyakand. Yogijan call it Adynaychkra. It is separated in two parts namely south and north. Its shape resembles Angushth parva of human-being. As it resembles golden colour and being the center of all nerves of knowledge Vedas have called this organ as Hiranmay Kosh. This Hiranmay Kosh is situated in upper part of body. Hence it is called Heaven. (Sanskrit-Tai.Bra.3/2/1/15) in this chapter Heaven has been shown as upper part. In Brahmand Heaven is Aditya lok On Earth Heaven is trivishtap and in our body brain is Hiranmay Kosh. Dev-kirans stays in Aditya, Manush Devjati stays in trivishtap and power of fine sensitivities- Dev are staying together in Hiranmay Kosh.

Heaven-Hiranmay Kosh is called Heaven. From this point of view it is defined.

Jyotishvritta-It said that Hiranmay Kosh is born from flame. Vedas have called it rightly as jyotishavritta as it has become visible from Adnyakands.

In Kathopanishad valli 4 No.12, Andushthparva purush is compared with bright fire. Angushth parva in Upanishad is Hiranmay Kosh in Vedas, because shape of Hiranmay Kosh is same as Angushth parva.

Tryar- It means-having three sides i.e triangle. Ordinarily it looks that Tryar and Vipratishthit Pad are adjectives of Hiranmy Kosh. As the shape of Hiranmay Kosh is same as that of Angushth parva, Tryar and Vipratishthit Pad cannot be adjectives of Hiranmay Kosh.� In the center of both centers of orders of Hiranmay Kosh lies a triangular parikhakar called Brahmaguha. Vedas have called it Tryar Pad.

Triprtishthit - It means staying at three places or relying on three bases. At present the Tryar means Atmaguha place in the center of Hiranya kosh (Adnyakand) is related to both tripathby both ends of Ralikvivar dwar and form the third point related to pranguha by Brahmadwar sururng.

Therfore in Vedas tryar place is called Tripratishthtit.

Yaksha- This word is born out of verb 'Yakshapujayam'. In spiritual sense Yaksha reaperesents both Life and God. Third chapter of Atharvaveda on spirituality mentions Yaksha word four times. Wherever there is description of Elder Brahma (Paramatma,) there is mention of Yaksha. (Atharva 10/7/38, 10/8/15,) and wherever there is mention of life Yaksha is used as adjective. (Atharva 10/2/32, 10/8/43.) Hence in prakrut books Yaksha has been present in Anyantarik tryar (Brahmaguha) of Devpuri with Navdwar. Therefore Yaksha represents life.

Atma represents both life and God. This world is wellknown but wisemen knows that atma also represents body. In Atharvaved wherever there is description of Yaksha with adjective of Atmanvat, there is also mention of Navdwar Puri or Pundarik (Gruh.) Atamnvat means comprising atma. It is clear from this that word atma used in Amanvat represents body. (Sanskrit-Shat Bra. 6/7/2/6) (Tai. Bra. 5/1/4.) Therefore word Atmanvat used in Prakrut books means comprising of body.

Brahma- Original word is Brahman. According to vedas its gender is male and neutral. Both words are used for description of life and God in Spiritual sense. Wherever there is use of Elder along with Brahman it is definitely description of God. After chanting these mantras collectively, following meaning is explained.

Hiranya Devkosh is situated at the head of Ayodhya or Atharva city has eight circles and Navdwar. Inside it stays Atmanvat Brahma (life) in triangular place.

It is clear from this description that in the center of both yellow coloured Dnyankands, there is a triangular parikhakar place where jivatma stays. Therefore Yogijan call this triangular place as Brahmaguha or Brahmayoni. This is seventh heaven. Brahma jeev stays here.

Same thing has been mentioned in Yajurveda as follows:

Hiranmay patra has covered happiness of truth, I am that Purush which is there in Aditya in the form of truth.

As per my thinking it is injustice to accept well known meaning Sampati Lok. If it is insisted upon then one cannot read Samudra as Atariksha, because samudra represents material sea. In such a situation '………..'(Rig. 10/98/5) there is no definition. Same way word vritra is famous in son of demon named Tvashta but meaning of Nairutvrit entirely different. In Vedas vritra is not used for demon but cloud. This has been explained in Sidhhi Yask very effectively. It is clear from this that in Vedas established meaning should not be read. Accordingly we have to think whether meaning of heart is "place in the chest' or there is any other meaning of it.

It is clear from the abovementioned Mantras in Atharva Veda that life is not in the chest. Dose this suggests that statement in Upanishads are wrong or there is another meaning of heart.

Before thinking over this it is necessary to think if what is the original meaning of heart. Sahtpath Brahman (14/8/4/1) says it derived from three words-hri, da and yam. Accordingly meaning of hriday is

Hri-To take

Da-To give

Yam-To stop

Of course the organ which does these three acts is called Hriday

Yat Brahmande tat pinde is the main principle of Spirituality. Ti explains many secrets of Spirituality. Meaning of Hriday is also more clearly explained by this sutra.

There are three oceans in this Giant body of Brahmand. First is Parthiv Samudra, Second is Antariksha and third is Dyustha Aditya. Word samudra has been explained by yask as follows:

(Sanskrit sentence) ?

It is body of water where water from all sides flow or it flows from it to other small water bodies, thus work of Samudra is to exchange water. It is clear from the description that Niruktar has defined this keeping in mind Parthiv or Antariksha samudra. If we remove 'Aap' from description of Yask, it will mean to run towards or to run away from it, means does both acts of give and take. This applies to Aditya as well. Aditya lightens everything and take away light from other flames. Therefore third Samudra is Aditya.

Hriday also does same work. It takes away contaminated blood and returns it after purifying. But as there are three different loks-pruthivi, Antariksha and Dyulok, there are three organs involved in this process. Namely abdomen, heart and brain.

Abdomen- Its functions involve digestion of food coming through mouth and distribute it into various oragans of body in the form of fertilizer.

Heart-work of the heart is to collect the contaminated blood in the body and redistribute after purifying with the help of lungs.

Brain- Work of the brain is to acquire the knowledge of all kind and send it to various organs of the body through nervous system.

Third opinion is that jeevatma stays in sushumna. It is believed because head of the sushumna is related to Brahmaguha, hence the Atma stays in Brahmjal in Brahmaguha which is scientifically known as Mastshka Sushumnantariya. Therfore considerignits relation with sushumna it said that Atma is staying in sushumna.

It is clear from this description that place of atma is not hriday or sushumna as believed. True place of atma is Brhamguha within brain. The description of place of atma described in Vedas doesn't match any other place. Therfore according to Vedas place of atma is in Brahmaguha.

For reference;

1.� Charvak� matanuyayi

2.� Nyay matanuyayi

3.� Atharvavediya Brihatsavinukrmni and accordingly printed Atharvavediya Rishi Devata ���������Nirdesh

4.��Divye Brahmapure Hresh Vyomnyatma Pratishthit. Manomayah Pran Sharir neta�pratishthivole hridayam sannihyay

5.�To compare with this mantra-Hiranmaye pare koshe viraje Brahmanishkalam.

6.��������������������

7.��������������������

8.��������������������

17.�In puranas there is mention seven heavens. They are situated in this body above navel in seven places where devgan stay. Indra stays in heaven named Stay.

18.���� It is also the base of Kushan's statement that Khuda stays in seventh place. Purana- famous seven petals are also in seven provinces in provinces in western border of India. (Brihat Itihas of Bharatvarsha- Pandit Bhagdatta P. 152) Gods defeated demons and pushed them from heaven to @#!*% . Residents of Arabs, Mibu, Iran, Unan are offsprings of these demons. Therefore there is an impact of demonic teachings on their culture. Demons don't believe anything beyond themselves. For them Jeevatma is trakru, In Bible Khuda has been described as resident of fourth sky.

23. In Brahmand there are three kinds of fires. Physical fire on earth, in the form of electricity in sky and In the form of Sun Dyulok. In the same way in our body there is local Jatharagni, In the upper part ther is Hridayagni and in dyusthan Hiranyavarna. In Yagna also these three fires are known as Mahipatya dakhinagni and ahavaniyagni. With digestion of food we can known Jathragni, with pulse rate we can know Hridaygni and with Hiranyavarna we can know Mastishkagni. Heart keeps working even it doesn't get food for some time but Brain becomes weak as soon as food supply is stopped and impact is felt on sensitivity. Therefore in Yagna Yoni of ahavaniya is considered Garhyapatyagni, but there is an alternative of Yoni in Dakhinagni.

Tag Names : Athrvaved,Ved
About Translator:Sou. Marathe
Other articles of this author :
1 The true nature of the Supreme Spirit of in Vedant
2 The Shastras and ancient religion of India
3 Veds and Globalization
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