Om nikhilagamavedyaya namaha, Salutations to the Sun who is the embodiment of all sacred lore and knowledge.
agama-appearing Bg 2.14
agama-Vedic principles SB 8.3.16
agama-with the expectation SB 10.6.1
agama-other transcendental literatures Adi 2.24
agama-the tantra-sastras. Madhya 9.42
agama-of the Vedas Madhya 20.145
sastra-agama-and Vedic literatures Adi 3.38
agama-sastrera-of the Vedic literature Antya 19.25
agama-pura?a-the Vedas and Pura?as. Madhya 20.395
nikhila-all SB 2.7.12, SB 6.13.22-23, Adi 4.51
nikhila-universal Madhya 13.80
vedya-understandable. Madhya 3.66
The Sun functions as Preceptor and can disperse sacred knowledge. This is so in the literature of the Sun and Anjaneya, Lord Hanuman. Lord Hanuman approached the Sun (went near) and because the Sun was perpetually in motion, Lord Hanuman had to leap across the sky to remain near, absorb the teaching and have the darkness removed. This is function of Lord Hanuman as son of Vayu, the God of Wind.
All forms of Vedic literature mentioned thus far form the most ancient body of knowledge, Vidya. “Upa-ni-shad” – the word is formed by the root ‘sad’ getting two syllables ‘upa’ and ‘ni’ as prefixes, ‘Sad’ means ‘sitting.’ It has also another meaning, ‘destroying.’ ‘Ni’ means ‘steady’, ‘disciplined.’ ‘Upa’ means ‘near’. The pupil has to sit near the Guru (Acharya) or Preceptor, paying steady attention to what is being communicated to him. Then only can he learn the fund of knowledge and the skill of discrimination.
The Atma is like Akasa or Ether, all-pervasive. It may seem enclosed in certain limits, like a pot or a room and may be spoken of as so individualised. But in that limitation, there is no truth. The body too is like the pot, which limits the sky enclosed in it, for all appearances. There is no basic distinction between the sky in the pot and the Sky outside; take away the limiting factor, and they are One. When the body is destroyed, the Jivi merges with the Universal or the Paramatman. It is in the limitation that appears to qualify the Atma, otherwise it is the Paramatma itself. The Jivi can never be considered a limb or an avayava, an adaptation or Vikara of the Paramatman.
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