Agni in Rig Veda

Reference: Subject: The Vedas

AGNI
Agni represents divine illumination. It is the excitement of discovery, and the key to all knowledge. Agni is the active power of looking and attaining insight through meditation. 

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Agni in Mandala 1, Sukta 1

(From Perplexity AI)
The main themes and symbols in Rig Veda Mandala 1, Sukta 1 center on the spiritual, psychological, and cosmic attributes of Agni, moving far beyond ritual fire and touching on the foundational ideas of Vedic thought.

Main Themes

  • Agni as Power of Will: Agni represents willpower and direction, the force that introduces all other powers within the human soul to aid spiritual evolution and fulfillment.
  • Collaboration of Divinity and Humanity: A recurring Vedic idea is that humans and devas (gods) are co-creators, collaborating in realizing higher truths and spiritual progress.
  • Spiritual Progress and Plenitude: Agni is seen not just as a bestower of material wealth, but as the conduit for “inner plentitude,” inspiring and guiding seekers toward heroism, knowledge, and the fullness of being.
  • Truth and Illumination: Agni is the “guardian of Truth”, symbolizing psychological illumination and the protection of divine order, rather than mere ritualistic functionality.
  • Fatherly Guidance: Agni is invoked as a father figure, approachable and benevolent, reflecting seeds of later Bhakti traditions of emotional devotion and surrender.

Key Symbols

  • Agni (Fire): Symbolizes both actual sacrificial fire and the internal spark of inspiration, consciousness, and transformation.
  • Hota, Ritvik, Purohita: Agni embodies multiple priestly roles—invoker, knower of truth, and foremost guide in the ritual—which are metaphorical for guidance of thought and aspiration.
  • Wealth (Ratna, Rayi): These terms represent not only material prosperity, but spiritual abundance, divine joy, and the richness of higher consciousness.
  • Day and Night: Serve as symbols for the alternation of ignorance and illumination within the aspirant, underpinning the path to enlightenment.

Symbolic Interpretation
The language and imagery of Sukta 1 suggest that rituals themselves are metaphors for internal spiritual practices: kindling Agni inside oneself means awakening the will, aspiration, and the power to access higher consciousness and truth.

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Evolution of Agni’ symbolism across Mandala 1

(From Perplexity AI)
Agni’s symbolism in Mandala 1 of the Rig Veda evolves from being the ritual fire and cosmic medium to embodying deeper spiritual, psychological, and metaphysical principles. Across the Mandala, Agni is described and invoked in several overlapping yet expanding roles that chart a journey from external ritual to inner realization and cosmic consciousness.

Early Hymns: Ritual and Spiritual Will

  • In Sukta 1, Agni represents the presiding priest (purohita) and the Hotar, bridging humans and gods—a channel for offerings and blessings.
  • He emerges as the psychological power of will—the force of aspiration and inspiration vital for spiritual progress, not merely a ritual symbol.
  • Agni is the guardian of Truth (ṛta), simultaneously instilling order and illumination within the seeker.

Expansion of Symbolism: Cosmic and Psychological

  • As the Mandala progresses, Agni’s symbolism deepens:
    • Agni is described as present in three realms: earthly fire, lightning in the atmosphere, and the sun in the heavens—a messenger uniting all worlds.
    • He is invoked as Jātaveda (“knower of all births and forms”), being the divine witness, carrier of wisdom, and guardian—connecting fire, knowledge, and divine order.
    • Agni as Kravyād (the funeral fire) symbolizes transition, creative/destructive power, and purification—marking existence, transformation, and rebirth.
    • Agni comes to represent consciousness, discernment, life force, and the mind’s swiftness—as well as the principle of tapas (spiritual heat/energy).

Internalization and Mystical Symbolism

  • Later in Mandala 1, Agni is less an external force and more an internal principle—the spiritual fire kindled by the gods within the soul, not by human hands.
  • There is frequent invocation of Agni as father, friend, and guide, with increasing emotional (Bhakti) resonance, encouraging surrender and inner union.
  • Agni’s iconography and mythology expand; he is depicted with both beneficent and destructive aspects, reborn daily, yet immortal—pervasive in all forms of existence.

Agni evolves from external sacrificial fire to internalized divine principle—the transformative force uniting the ritual, the cosmos, and the inner journey of the seeker towards illumination and truth.

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October 14, 2025 – 10:42 AM Categories: Subject Clearing | Post a comment

Subject Clearing: What is it?

Reference: The Book of Subject Clearing

The future is changing very fast with Artificial Intelligence (AI). The best job opportunities are going to be in the area of mental health and education through self-learning. You will be well-positioned for future if you know SUBJECT CLEARING.

I asked Perplexity AI the following question,

“What is Subject Clearing for the purpose of self-learning?”

I got the following answer:

Subject clearing for self-learning refers to a systematic process for identifying, organizing, and resolving confusions or gaps in knowledge related to specific subjects in order to facilitate more effective independent study and intellectual growth. This process is particularly useful in self-directed education, where no formal teacher or curriculum guides the learner.

Steps in Subject Clearing

  • Listing Struggled Subjects: Create a comprehensive list of all subjects that have caused confusion or difficulty in the past, both academic (like mathematics or grammar) and life skills.
  • Arranging by Importance or Attention: Organize these subjects based on how important they are for one’s goals or where one’s attention is most frequently drawn.
  • Clarifying Titles and Purposes: For each subject, research and understand the root meaning and the basic purpose of studying it—this builds foundational clarity and readiness.
  • Identifying Core Concepts: Determine the most basic ideas or “postulates” underlying each subject (e.g., understanding that arithmetic is based on counting and measuring).
  • Clearing Key Terms: List key terms within each subject, arrange them logically, and clarify their meanings, especially focusing on etymology and definitions.
  • Repeat as Needed: Revisit, update, and refine the list as attention shifts or as confusion is resolved, allowing new subjects or interests to enter the process.

Why Subject Clearing Matters

Subject clearing makes self-learning more efficient by:

  • Helping resolve old confusions that may block progress in new learning endeavors.
  • Clarifying foundational knowledge, thus making advanced study smoother and less stressful.
  • Enabling more focused attention on self-chosen subjects of interest or professional relevance without distraction from unresolved gaps.

Relation to Self-Study More Broadly

Subject clearing is a preparatory technique in the broader process of self-directed learning, which also involves setting goals, choosing study materials, and systematically working through foundational to advanced concepts. It addresses the mental organization and readiness required to make self-study effective and sustainable.

In summary, subject clearing is the act of methodically identifying and remedying foundational gaps and confusions in one’s knowledge before or during self-driven study, leading to greater learning efficiency and intellectual clarity.

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October 7, 2025 – 8:40 AM Categories: Subject Clearing | Comments (5)

Thought as Substance

We find thought to be a substance when we look at it according to the following definition:

SUBSTANCE
Substance is that which is substantial enough to be sensed and perceived. We may divide the substance of this universe into three categories: (1) thought, (2) radiation, and (3) matter. Thought is extremely light and has least consistency. Radiation has a little more consistency. Matter has extremely high consistency. Consistency means “a degree of density, firmness, viscosity, etc.” We have increasing consistency from thought to radiation to matter. Matter and radiation are considered to be substances that are physical. Thought is considered to be a substance that is metaphysical, or spiritual.

When we look at thought as substance, we are looking at its significance, or meaning, for what it is. We then look at how this significance is being modulated by the mind, just like one looks at how one’s breath is being modulated by the body. It is like stepping back from being entangled and identified with the significance, and looking at all that significance from a distance. It is like examining the functioning of the mind itself.

Looking at the mind functioning is like looking at thought being processed. There are many dimensions to the mind. Reprocessing the existing data is one thing. Postulating new data is something very different. To do classical Yoga and Tantra we need to develop a sophisticated understanding of the mind. Yoga is what we do internally in the form of meditation. Tantra (technology of thought) is what we apply externally in the form of rituals. The external effort is to collect and arrange the relevant data. The internalization is to assimilate all that data.

Intellect is just one of the tools of the mind. We see it being used when two people are arguing. It is like a knife that helps you dissect things to know more about them. But we cannot know everything by just using the cutting intellect, because we are cutting everything to pieces and making it more and more complex. The other way to know something is to become one with it. Maybe I can know more about you by hugging you. There is no distance then. It seems that we need intellect to know more about the physical form; but it requires becoming one to know the spiritual form.

What is the significance of sound ‘Sh’ that makes the word “Shiva”?  There is a canvas on which existence is painted. Understanding that canvas is understanding ‘shiva.’ SHIVA MEANS THAT WHICH IS NOT. It is the Unknowable. The sound ‘sh’ represents the immensity of the empty canvas. We may assign it any meaning we want. Meaning exists only in the human mind. It has only psychological significance. It has substance. This is thought.

The efficiency of the functioning of a substantial system is just a question of perfection of its geometry, how well aligned all its parts are. Only what is geometrically perfect sustains itself. What is not geometrically perfect will fall apart. In other words, this oneness (continuity, consistency and harmony) of substance, both spiritual (thought), and physical (radiation and matter) is extremely important.

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October 4, 2025 – 7:19 PM Categories: Subject Clearing | Comments (3)

Vinaire’s Blog: What is it?

Here is my blog. Recently it was indexed on Google. This blog is about thought and its sensing organ, the mind. It talks about ONENESS of all thought, knowledge, wisdom, etc. It expresses the violation of that oneness as an ANOMALY.

This blog points to anomalies in the existing knowledge and proposes how to resolve them through the use of the mind. But then it finds that there are anomalies in the mind itself that prevent the mind from resolving anomalies. So, it focuses on resolving the anomalies of the mind.

Based on the principles outlined in Buddhism and Scientology, this blog proposes the method of Subject Clearing, which can become a powerful algorithm for AI.

A Short Guide to Subject Clearing

But the human intelligence can also use this simple but powerful method to resolve the anomalies of the human mind.

This blog has gone international because it talks about the principles of Buddhism and the modernization of those principles in the subject of Scientology. Both of the subjects of Buddhism and Scientology are popular internationally.

Here are the number of views on Vinaire’s Blog for the top five countries for the W/E 9/14/25 The total number of views was 1,572. The total number of visitors was 1,049. Views per visitor was 1.50.

You may also check out:

About This Blog
About Vinaire

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September 20, 2025 – 8:40 AM Categories: Subject Clearing | Comments (3)

MN 106 Anenjasappaya Sutta

Reference: Exploring the Words of the Buddha

This is a reformatted Sutta with comments (in color). Here is the original translation of this Sutta: The Way to the Imperturbable.

The Blessed One said:

(1) “Sensual pleasures are impermanent, hollow, false, deceptive; they are illusory, the prattle of fools.
(2) “Sensual pleasures here and now and sensual pleasures in lives to come, 
(3) “Sensual perceptions here and now and sensual perceptions in lives to come – 
(4) “Both alike are Mara’s realm, Mara’s domain, Mara’s bait, Mara’s hunting ground.
(5) “On account of them, these evil unwholesome mental states such as covetousness, ill will, and presumption arise, 
(6) “And they constitute an obstruction to a noble disciple in training here.”

NOTE: Buddha is talking about fixation on sensual pleasures, and sensual perceptions as an aberration. A sane person shall simply move on after experiencing sensual pleasures. From then on he shall perceive them for what they are and stay away from them. He would not get fixated on them. Fixation occurs when sensations are not properly assimilated. Unassimilated sensations, such as, sensual pleasures, bring about evil unwholesome mental states, such as, covetousness, ill will, and presumption.

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(THE IMPERTURBABLE)

“A noble disciple considers thus:
… [Steps 1 – 6 above]
(7) ‘Suppose I were to abide with a mind abundant and exalted, 
(8) ‘Having transcended the world  and made a firm resolution with the mind.
(9) ‘When I do so, there will be no more evil unwholesome mental states such as covetousness, ill will, and presumption in me, 
(10) ‘And with the abandoning of them my mind will be unlimited, immeasurable, and well developed.
(11) When he practices in this way and frequently abides thus, his mind acquires confidence in this base.
(12) Once there is full confidence, he either attains to the imperturbable now or else he decides upon perfecting wisdom.
(13) On the dissolution of the body, after death, it is possible that his consciousness may pass on to the imperturbable.
(14) This, bhikkhus, is declared to be the first way directed to the imperturbable.”

(Alternate method)

“A noble disciple considers thus:
… [Steps 2 – 3]
(15) Whatever material form [there is], all material form is the four great elements,
(16) ‘And the material form derived from the four great elements.’
… [Steps 11 – 13]
(17) This, bhikkhus, is declared to be the second way directed to the imperturbable.”

(Alternate method)

“A noble disciple considers thus:
… [Steps 2 – 3]
(18) ‘Material forms here and now and material forms in lives to come, 
(19) ‘Perceptions of forms here and now and perceptions of forms in lives to come
(20) ‘Both alike are impermanent.
(21) ‘What is impermanent is not worth delighting in, not worth welcoming, not worth holding to.’
… [Steps 11 – 13]
(22) This, bhikkhus, is declared to be the third way directed to the imperturbable.”

NOTE: Here Buddha provides a method, and two alternate methods, to reach the state of imperturbable.

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(THE BASE OF NOTHINGNESS)

“A noble disciple considers thus:
… [Steps 2, 3, 18 and 19]
(23) ‘And perceptions of the imperturbable – all are perceptions.
(24) ‘Where these perceptions cease without remainder,
(25) ’That is the peaceful, that is the sublime, namely, the base of nothingness.’
(26) When he practices in this way and frequently abides thus, his mind acquires confidence in this base.
(27) Once there is full confidence, he either attains to the base of nothingness now or else he decides upon perfecting wisdom.
(28) On the dissolution of the body, after death, it is possible that his consciousness may pass on to the base of nothingness.
(29) This, bhikkhus, is declared to be the first way directed to the base of nothingness.”

(Alternate method)

“A noble disciple considers  thus: 
(30) ‘This is void of a self or of what belongs to a self.’
… [Steps 26 – 28]
(31) This, bhikkhus, is declared to be the second way directed to the base of nothingness.”

(Alternate method)

“A noble disciple considers  thus: 
(32) ‘I am not anything belonging to anyone anywhere,
(33) ‘Nor is there anything belonging to me in anyone anywhere.’
… [Steps 26 – 28]
(34) This, bhikkhus, is declared to be the third way directed to the base of nothingness.”

NOTE: The perception ceases and turns into knowledge as it gets fully assimilated. The noble disciple then reaches the base of nothingness.

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(THE BASE OF NEITHER-PERCEPTION-NOR-NON-PERCEPTION)

“A noble disciple considers thus:
… [Steps 2, 3, 18 and 19]
(35) ‘Perceptions of the imperturbable, and perceptions of the base of nothingness – all are perceptions. 
(36) ‘Where these perceptions cease without remainder, that is the peaceful, that is the sublime, 
(37) ‘Namely, the base of neither-perception-nor-non-perception.’ 
(38) When he practices in this way and frequently abides thus, his mind acquires confidence in this base.
(39) Once there is full confidence, he either attains to the base of neither-perception-nor-non-perception now or else he decides upon perfecting wisdom.
(40) On the dissolution of the body, after death, it is possible that his consciousness may pass on to the base of neither-perception-nor-non-perception.
(41) This, bhikkhus, is declared to be the way directed to the base of neither-perception-nor-non-perception.”

NOTE: When even the perception of the base of nothingness ceases, The noble disciple then reaches the base of neither-perception-nor-non-perception.

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(NIBBANA)

The venerable Ananda said to the Blessed One: ”Venerable sir, 
(42) Here a bhikkhu is practicing thus: 
(43) ‘If it were not, it would not be mine; it will not be and it will not be mine. 
(44) ‘What exists, what has come to be, that I am abandoning.’
(45) Thus he obtains equanimity. 
(46) Venerable sir, does such a bhikkhu attain Nibbana?” 

The Blessed One said:
(47) “One bhikkhu here, Ananda, might attain Nibbana, 
(48) Another bhikkhu here might not attain Nibbana.” 

The venerable Ananda:
(49) “What is the cause and reason, venerable sir, 
(50) Why one bhikkhu here might attain Nibbana, 
(51) While another bhikkhu here might not attain Nibbana?” 

The Blessed One:
“Here, Ananda, 
… [Steps 42 – 45]
(52) He delights in that equanimity, welcomes it, and remains holding to it. 
(53) As he does so, his consciousness becomes dependent on it and clings to it. 
(54) A bhikkhu, Ananda, who is affected by clinging does not attain Nibbana.” 

The venerable Ananda:
(55) “But, venerable sir, when that bhikkhu clings, what does he cling to?” 

The Blessed One:
(56) “To the base of neither-perception-nor-non-perception, Ananda.” 

The venerable Ananda:
(57) “When that bhikkhu clings, venerable sir, it seems he clings to the best [object of] clinging.”

The Blessed One:
(58) When that bhikkhu clings, Ananda, he clings to the best [object of] clinging; 
(59) For this is the best [object of] clinging, namely, the base of neither-perception-nor-non-perception.
(60) Here, Ananda, a bhikkhu is practising thus:
… [Steps 42 – 45] 
(61) “He does not delight in that equanimity, welcome it, or remain holding to it. 
(62) Since he does not do so, his consciousness does not become dependent on it and does not cling to it. 
(63) A bhikkhu, Ananda, who is without clinging attains Nibbana.” 

The venerable Ananda:
(64) “It is wonderful, venerable sir, it is marvellous! 
(65) The Blessed One, indeed, has explained to us the crossing of the flood in dependence upon one support or another.
(66) But, venerable sir, what is noble liberation?”

The Blessed One:
(67) “Here, Ananda, a noble disciple considers thus: 
… [Steps 2, 3, 18, 19 and 35]
(68) And perceptions of the base of neither-perception-nor-non-perception – 
(69) This is personality as far as personality extends.
(70) This is the Deathless, namely, the liberation of the mind through not clinging.
(71) Thus, Ananda, I have taught the way directed to the imperturbable, 
(72) I have taught the way directed to the base of nothingness, 
(73) I have taught the way directed to the base of neither-perception-nor-non-perception, 
(74) I have taught the crossing of the flood in dependence upon one support or another, 
(75) I have taught noble liberation what should be done for his disciples out of compassion by a teacher
(76) Who seeks their welfare and has compassion for them, that I have done for you, Ananda. 
(77) There are these roots of trees, these empty huts. Meditate, Ananda, 
(78) Do not delay, or else you will regret it later. 
(79) This is our instruction to you.”

That is what the Blessed One said. The venerable Ananda was satisfied and delighted in the Blessed One’s words.

NOTE: Buddha is very precise in communicating his instructions. He wants his instructions to be followed exactly as stated.

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September 13, 2025 – 5:22 PM Categories: Buddhism, Religion | Post a comment