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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 659-660
Chapter 33: WITH VARIOUS DEVOTEES

“Only those who have developed raga-bhakti for God may be called His sincere devotees. God becomes responsible for them. If you enter your name in a hospital register, the doctor will not discharge you until you are cured. Those who are held by God have nothing to fear. The son who holds to his father, while walking along the narrow ridge of a paddy-field, may slip if he absent-mindedly lets go his father’s hand; but if the father holds the son by the hand, there is no such danger.

“Is there anything that is impossible for faith? And a true devotee has faith in everything: the formless Reality, God with form, Rama, Krishna, and the Divine Mother.

“Once, while, going to Kamarpukur, I was overtaken by a storm. I was in the middle of a big meadow. The place was haunted by robbers. I began to repeat the names of all the deities: Rama, Krishna, and Bhagavati. I also repeated the name of Hanuman. I chanted the names of them all. What does that mean? Let me tell you. While the servant is counting out the money to purchase supplies, he says, These pennies are for potatoes, these for egg-plants, these for fish.’ He counts the money separately, but after the list is completed, he puts the coins together.

“When one develops love of God, one likes to talk only of God. If you love a person, you love to talk and hear about him. A worldly person’s mouth waters while he talks about his son. If someone praises his son, he will at once say to the boy, ‘Go and get some water for your uncle to wash his feet.’

“Those who love pigeons are highly pleased if you praise pigeons before them. But if you speak ill of pigeons, they will at once exclaim, ‘Has anyone in your line for fourteen generations ever raised pigeons?'”

Sri Ramakrishna now addressed Mahimacharan, who was a householder.

MASTER: “What need is there of renouncing the world altogether? It is enough if you can rid yourself of attachment. But you must have sadhana; you have to fight the sense-organs.

“It is a great advantage to fight from inside a fort. You get much help from the fort. The world is the place for enjoyment. After enjoying different things, you should give them up one by one. Once I had a desire to put a gold chain around my waist. I obtained one at last and put it on, but I had to take it off immediately.

“Once I ate some onion.8 (8 The onion is considered a rajasic food and not conducive to spiritual life.) While eating it I discriminated, ‘O mind, this is onion.’ Then I moved it to different places in my mouth and at last spat it out.”

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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 375
Chapter 18: M AT DAKSHINEXWAR (II)

JAYGOPAL: “How does one receive the grace of God?”

MASTER: “Constantly you have to chant the name and glories of God and give up worldly thoughts as much as you can. With the greatest effort you may try to bring water into your field for your crops, but it may all leak out through holes in the ridges. Then all your efforts to bring the water by digging a canal will be futile.

“You will feel restless for God when your heart becomes pure and your mind free from attachment to the things of the world. Then alone will your prayer reach God. A telegraph wire cannot carry messages if it has a break or some other defect.

“I used to cry for God all alone, with a longing heart. I used to weep, ‘O God, where art Thou?’ Weeping thus, I would lose all consciousness of the world. My mind would merge in the Mahavayu.

“How can one attain yoga? By completely renouncing attachment to worldly things. The mind must be pure and without blemish, like the telegraph wire that has no defect.

“One must not cherish any desire whatever. The devotion of a man who has any desire is selfish. But desireless devotion is love for its own sake. You may love me or not, but I love you: this is love for its own sake.

“The thing is that one must love God. Through intense love one attains the vision of Him. The attraction of the husband for the chaste wife, the attraction of the child for its mother, the attraction of worldly possessions for the worldly man-when a man can blend these three into one, and direct it all to God, then he gets the vision of God.”

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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 345
Chapter 16: WITH THE DEVOTEES AT DAKSHINESWAR (II)

M: “Is the world unreal?”

MASTER: “Why should it be unreal? What you are asking is a matter for philosophical discussion.

“In the beginning, when a man reasons following the Vedantic method of ‘Not this, not this’, he realizes that Brahman is not the living beings, not the universe, not the twenty-four cosmic principles. All these things become like dreams to him. Then comes the affirmation of what has been denied, and he feels that God Himself has become the universe and all living beings.

“Suppose you are climbing to the roof by the stairs. As long as you are aware of the roof, you are also aware of the stairs. He who is aware of the high is also aware of the low. But after reaching the roof you realize that the stairs are made of the same materials-brick, lime, and brick-dust-as the roof.

“Further, I have given the illustration of the bel-fruit. Both changeability and unchangeability belong to one and the same Reality.

“The ego cannot be done away with. As long as ‘I-consciousness’ exists, living beings and the universe must also exist. After realizing God, one sees that, it is He Himself who has become the universe and the living beings. But one cannot realize this by mere reasoning.

“Śiva has two states of mind. First, the state of samadhi, when He is transfixed in the Great Yoga. He is then Atmarama, satisfied in the Self. Second, the state when He descends from samadhi and keeps a trace of ego. Then He dances about, chanting, ‘Rama, Rama!'”

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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 363-364
Chapter 17: M. AT DAKSHINESWAR (I)

“A man is able to see God as soon as he gets rid of ego and other limitations. He sees God as soon as he is free from such feelings as ‘I am a scholar’, ‘I am the son of such and such a person’, ‘I am wealthy’, ‘I am honourable’, and so forth.

” ‘God alone is real and all else unreal; the world is illusory’-that is discrimination. One cannot assimilate spiritual instruction without discrimination.

“Through the practice of spiritual discipline one attains perfection, by the grace of God. But one must also labour a little. Then one sees God and enjoys bliss. If a man hears that a jar filled with gold is buried at a certain place, he rushes there and begins to dig. He sweats as he goes on digging. After much digging he feels the spade strike something. Then he throws away the spade and looks for the jar. At the sight of the jar he dances for joy. Then he takes up the jar and pours out the gold coins. He takes them into his hand, counts them, and feels the ecstasy of joy. Vision-touch-enjoyment. Isn’t it so?”

M: “Yes, sir.”

The Master was silent a moment and then went on.

MASTER: “Those who are my own will come here even if I scold them. Look at Narendra’s nature! At first he used to abuse my Mother Kali very much. One day I said to him sharply, ‘Rascal! Don’t come here any more.’ He slowly left the room and prepared a smoke. He who is one’s own will not be angry even if scolded. What do you say?”

M: “That is true, sir.”

MASTER: “Narendra is perfect from his very birth. He is devoted to the ideal of the formless God.”

M. (smiling): “Whenever he comes here he brings along great excitement.”

Sri Ramakrishna smiled and said, “Yes, excitement indeed.”

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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 215-216
Chapter 10: THE MASTER WITH THE BRAHMO DEVOTEES (II)

SRI RAMAKRISHNA paid a visit to Benimadhav Pal’s garden house at Sinthi, near Calcutta, on the occasion of the semi-annual festival of the Brahmo Samaj. Many devotees of the Samaj were present and sat around the Master. Now and then some of them asked him questions.

A BRAHMO DEVOTEE: “Sir, what is the way?”

MASTER: “Attachment to God, or, in other words, love for Him. And secondly, prayer.”

BRAHMO DEVOTEE: “Which one is the way-love or prayer?”

MASTER: “First love, and then prayer.”

The Master sang:

Cry to your Mother Syama with a real cry, O mind!
And how can She hold Herself from you?
How can Syama stay away? . . .

Continuing, the Master said: “And one must always chant the name and glories of God and pray to Him. An old metal pot must be scrubbed every day. What is the use of cleaning it only once? Further, one must practise discrimination and renunciation; one must be conscious of the unreality of the world.”

BRAHMO: “Is it good to renounce the world?”

MASTER: “Not for all. Those who have not yet come to the end of their enjoyments should not renounce the world. Can one get drunk on two annas’ worth of wine?”

BRAHMO: “Then should they lead a worldly life?”

MASTER: “Yes, they should try to perform their duties in a detached way. Before you break the jack-fruit open, rub your hands with oil, so that the sticky milk will not smear them. The maidservant in a rich man’s house performs all her duties, but her mind dwells on her home in the country. This is an example of doing duty in a detached way. You should renounce the world only in mind. But a sannyāsi should renounce the world both inwardly and outwardly.”

BRAHMO: “What is the meaning of the ‘end of enjoyments’?”

MASTER: “I mean the enjoyment of ‘woman and gold’. It is risky to put a typhoid patient in a room where pitchers of water and jugs of pickled tamarind are kept. Most people don’t feel any longing for God unless they have once passed through the experience of wealth, name, fame, creature comforts, and the like, that is to say, unless they have seen through these enjoyments.”

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અવતરણ – ચિરાગ પટેલ 2018 એપ્રિલ 12

અવતરણ – ચિરાગ પટેલ 2018 એપ્રિલ 12

આ પળમાં ઉઘડે તારું અવતરણ;
સાર્થક બને સઘળી પળો જીવતરની.
આવર્તન પામતો રહે હર તરંગમાં;
તારા પડઘાતા અસ્તિત્વનો જયઘોષ.
શમણે પરોવેલાં, અલભ્ય મિલન;
જો બને જીવંત તું શ્વાસેશ્વાસે;
વસંત લહેરાય સમૂળ આયખે.
અલ્લડ સુગંધ પ્રસરે હરેક અણુમાં;
ધન્ય બને સૃષ્ટિના દરેક પરિવર્તન.
મોંઘેરી જણસ સાચવીને રાખું;
અનર્ગલ જણાય પહાડ વિપત્તિનાં.
ભીંજવે અનેરા ઉલ્લાસે એક બુંદમાં;
તૃપ્ત થાય જન્મોજન્મની તરસ.
આવી પ્રગટે “રોશની” જયારે;
દૂર થતાં અંધકાર યુગોના.

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Beyond Stephen Hawking – Chirag Patel                                2018 April 01

Beyond Stephen Hawking – Chirag Patel                                2018 April 01

#StephenHawking #DarkMatter #DarkEnergy #BeyondBigBang #BigBang #Upanishad

This article is my homage to one of greatest minds of our time – Stephen Hawking.

On 2018 March 02, I read a news article on Stephen Hawking (link: https://www.livescience.com/61914-stephen-hawking-neil-degrasse-tyson-beginning-of-time.html). Hawking said that he knew what it was before big bang! About 13.8 billion years ago, the entire universe was a single atom, Hawking said. In that immensely dense particle of heat and energy, the laws of Physics and Time did not exist! In fact, time tends to nothing infinitely in that tiny speck. There was no point of talking about what happened before that as it did not have any observational consequences, said Hawking.

After reading that, instantly, I thought of atharvashira upanishad! It very well describes how this universe is formed and how it came into existence. Stephen Hawking passed away on 2018 March 14. And since then, I wanted to write this article!

We do not know exact time when atharvashira or any upanishad was written. General belief is that the upanishads were written some 2500-3000 years ago. Traditionally, upanishads are collection of explanation of vedas as taught by rushis to their disciples. So, this oral tradition might very well be 5000-6000 year old!

atharvashira upanishad is also known as atharvashiras or atharvashirsa upanishad. It is a collection of 7 verses describing rudra. It is based on atharva veda. These verses use contemporary words to characterize rudra. Let us analyze some of these words that are very modern and can be compared with modern scientific discoveries.

  1. rudra is indestructible (akshara) and destruclible (kshara).

The world as we know is destructible. Everything around us that we can perceive with our sensory organs goes through cycles of life and death.

Now at subtle level, there is energy and there are elementary particles. These can change their forms but are basically indestructible as long the universe exists. Our universe is the result of big bang. So, when time commenced, there has to be some state of matter and energy that existed before. This can be called seed of the universe and this aspect of universe can be said to be indestructible.

  1. Eight planets (graha) and shadow-planets (pratigraha) are rudra.

When this upanishad was written, people must be aware of planets being distinct objects from stars. Indian astronomical texts suggest eight planets – Sun (soorya), Moon (chandra), Jupiter (bruhaspati), Saturn (shani), Venus (shukra), Mercury (budha), Mars (mangala), Earth (pruthvi). Shadows creating lunar and solar eclipses are called shadow planets (raahu, ketu) in that system. People of ancient time must have a method to identify these objects in sky and that seems to be a remarkable fit.

  1. aumkara is omnipresent and eternal and that is rudra.

One can utter aum without using tongue, teeth and palate. It is primordial sound. And thus, it is primordial energy. So, we can say that this energy or sound must have existed always according to atharvashira upanishad. Also, this sound or energy is all pervading per the upanishad.

  1. aumkara is omnipresent because it is present within everything in this universe as non-manifested entity as oil within sesame seeds. aumkara is eternal because it has no beginning and no end while pronouncing. aumkara is brightest white because it is self-illuminating and gives light to everything else.

These three qualities are remarkable in the sense that they also can be attributed to elementary particles. Every particle can be considered to follow a wave like pattern. And thus, it has sound and vision even though we cannot perceive such subtle properties. So, when we utter aumkara, we are being in tune with primordial universe. This has immense effect at cellular level which we cannot feel but its result is evident at gross level.

Also, 72% of this universe is made up of dark energy. Our cells, atoms everything comprise of dark energy. We do not have direct observational evidences yet. Dark energy is hypothesis. But, this part of the verse states us that dark energy is present in everything of this universe.

  1. Fire (agni), air (vaayu), water (jala), earth (bhoomi) and space (aakaasha) are ashes.

When an object is burnt, its residual matter is ash. Ancient belief was that every matter in this universe is made up of five basic elements – earth, water, fire, air and space. In this verse, it is said that these basic elements are ashes. So, there has to be some objects which were burnt and the result is the formation of the basic elements. We know for sure that Earth is resultant of cooled fire ball. When water vapour cools down, it becomes liquid water. But, vapour is formed if liquid water is heated. So, same can be said for fire, air and space.

  1. This universe is born from rudra in form of fire (agni). When rudra goes to sleep, everything is destroyed. Time (kaala) is born from indestructible element (akshara). Time makes it expanding and all pervading. When rudra breathes, darkness (tama) is born. Liquid (aapah) is created from darkness (tama). rudra churns the liquid (aapah) and it becomes thick (shishira). rudra churns it more and it creates foam (fenah). Cosmic egg (anDa) is born from that foam (fenah). brahmaa comes into existence in that egg (anDa). Air (vaayu) is born from brahmaa. aumkaara is born from air (vaayu). aumkaara creates light (saavitree). Light (saavitree) creates sound (gaayatree). And, sound (gaayatree) creates world (loka).

This universe came into existence through big bang. The above verse describes that whole process in detail. Heat energy and matter were a dense tiny speck which must be the seed for this universe. That seed must be some state of matter and energy which is indestructible as it existed before the beginning of time. As time comes into existence, that seed expands. This verse also states cycle nature of this universe. It has end and it has beginning. In the end, universe just vanishes.

Once time starts from seed, dark matter and dark energy comes into existence in the seed. These dark entities become thick after some churning. More churning makes it less dense and it creates foam. From that foam, cosmic egg forms. First, gaseous matter is formed. This gives birth to primordial energy. That energy generates radiation or light. And the radiation or light brings out sound. Sound creates visual forms and thus this world is born.

Modern science is not able to describe this process in detail yet. We can assume that rushi who wrote this upanishad has definitely some insight into the phenomenon.

 

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Fasting – Chirag Patel August 18, 2007

Fasting – Chirag Patel August 18, 2007

Hindus are divided into many different sects. Some sects which are based on “Vaishnava Smpradaya”, asks the followers to do fasting once every month. The Hindu calendar is based on lunar phases. So, every month, the 11th day of waxing moon, is considered the auspicious day to observe fasting.

The basic elements of Hinduism are found in great texts written around 6000 years ago. Bhagavad Gita is one of them which provides very integral terms of Hinduism. This text clearly mandates characteristics of being a Yogi, to lead spiritual path, and to be enlightened. Gita is very much specific about choosing food and having eating habits. According to this great book, offering any substance in pure form to God is the best food. It also cites some substances as leaves, flowers, fruits, and water which are pure and to be offered to God. It states that a true Yogi neither eats more nor eats less.

From later development in vedic texts some 3000 years ago, Patanjali who established a system of “RajaYoga”, declared 8 steps to become a “RajaYogi”. Second step in this system is “Niyama”. This step includes a sub-system called “Tapa”. “Tapa” means habituate mind and body to be in hardship. According to this system, “Tapa” purifies mind and body and makes one ready for advancement in spiritual path.

We can identify two different systems suggested for us – one which favors suffering as habit, and the other that denies any extremities.

Now, let us add a different perspective to this understanding. Physiologically, our body requires energy to digest food. So, if we can fast for half a day or a full day, the saved energy can be utilized for other purposes. People in old time chose some period especially during monsoon which lasts for almost 4 months in India, to do fasting. During this period of year, people feel loss of appetite naturally, and water and/or food have contamination. So, doing frequent fasting during such period allows one to tackle these issues.

In modern era of fasting, people use food cooked with rock salt on the day of fasting. This is not a correct way to do fasting. The whole purpose of fasting is not realized in this case. The best way to fast is to use water only during the day (24 hours period). Some people even prefer not to take water. They do “Nirjala” (literally meaning without water and any food) fasting.

Fasting allows observer to divert attention from food to soul. That allows one to seek path to the truth.

 

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ભારતીય શાસ્ત્રનું આધુનિક દર્શન : સામવેદ – ૬ – ચિરાગ પટેલ

ભારતીય શાસ્ત્રનું આધુનિક દર્શન : સામવેદ – ૬ – ચિરાગ પટેલ
(Originally published at http://webgurjari.in/2018/03/30/a-modern-viewpoint-of-ancient-indian-texts_samved_6/)

पू. ३.१३.६ (२३८) तरणिरित्सिषासति वाजं पुरन्ध्या युजा । आ व इन्द्रं पुरुहूतं नमे गिरा नेमिं तष्टेव सुद्रुवम् ॥

જેમ કુશળ શિલ્પી સારી રીતે ચાલવા ચક્રને ગોળાઈ પ્રદાન કરે છે એમ પાર કરવા સમર્થ સાધક બુદ્ધિથી વિવેક પ્રાપ્ત કરવા પ્રયાસ કરે છે. હે યાજકો! તમારે માટે ઇન્દ્રની સ્તુતિઓથી અમે એવા જ નમ્ર બનીએ છીએ.

આ શ્લોકમાં ત્રણ વિગતો ધ્યાન ખેંચે છે. 1) સામવેદ કાળમાં ચક્રનો ઉપયોગ 2) ચક્રની ગોળાઈ માટેનું કૌશલ્ય એ સમયમાં ઉપલબ્ધ હોવું 3) ચક્રને ગોળાઈ આપવા માટે શિલ્પી પાસે યોગ્ય કૌશલ્ય હોવું!

 

पू. ३.१४.२ (२४४) य ऋते चिदभिश्रिषः पुरा जत्रुभ्य आत्रुदः । सन्धाता सन्धिं मघवा पुरुवसुर्निष्कर्ता विह्युतं पुनः ॥

જે ઇન્દ્ર ગળાના વહેતા લોહી અને અંગોને સાધન વિના પણ જોડી દે છે તે ઐશ્વર્યવાન કપાયેલા ભાગોને પણ ફરી જોડી દે છે.

આપણે ચરક અને સુશ્રુતને જાણીએ છીએ અને તેમના શલ્ય ચિકિત્સાના સાધનોને પણ જાણીએ છીએ. આ શ્લોકમાં ઋષિ આયુર્વેદની એ શલ્ય ચિકિત્સાનો સંદર્ભ લે છે, અને એવું જણાવે છે કે, એવા સાધનો વિના પણ લોહી વહેતું અટકે છે, તેમજ કપાયેલા અંગોને પણ સાધનો વિના જોડી શકાય છે! એવું કહી શકાય કે, સામવેદ રચના કાળમાં ચિકિત્સાની એવી પદ્ધતિ પણ વિકસી હશે જેમાં સાધનોની જરૂર પડે એવી સ્થિતિમાં એ સાધનો વિના ઉપચાર કરી શકાય.

 

पू. ३.१४.३-४ (२४५-२४६) आ त्वा सहस्त्रमा शतं युक्ता रथे हिरण्यये । ब्रह्मयुजो हरय इन्द्र केशिनो वहन्तु सोमपीतये ॥ आ मन्द्रैरिन्द्र हरिभिर्याहि मयूररोमभिः । मा त्वा के चिन्नि येमुरिन्न पाशिनोऽति धन्वेव तां इहि ॥

હે ઇન્દ્ર! સુવર્ણ રથમાં મંત્રથી જોડાતાં હજારો શ્રેષ્ઠ ઘોડા આપની સાથે સોમપાન માટે લઈને આવો. જેમ પ્રવાસી અટક્યા વિના મરૂપ્રદેશને સત્વરે પાર કરી લે છે, તેમ હે ઇન્દ્ર આનંદદાયક મોર પંખ જેવા, રોમયુક્ત ઘોડાની સાથે અવરોધો દૂર કરતા આવો. બાંધનારા આપને અટકાવી નહિ શકે.

આપણે અહીં બે શ્લોકને એકસાથે તપાસીએ. અહીં ઈન્દ્રનું નામ છે પણ વર્ણન સૂર્યનું છે. હજારો સોનેરી કિરણોરૂપી ઘોડાઓ પર સવાર થઈ ઇન્દ્રને ઋષિ સોમપાન માટે બોલાવે છે. વળી, એ કિરણો સાત રંગના બનેલા છે એવો આડકતરો નિર્દેશ પણ અહીં છે.

 

पू. ३.१५.५-६ (२५७-२५८) प्र व इन्द्राय बृहते मरुतो ब्रह्मार्चत । वृत्रंहनति वृत्रहा शतक्रतुर्वज्रेण शतपर्वणा ॥ बृहदिन्द्राय गायत वृत्रहन्तमम् । येन ज्योतिरजनयन्न्रुतावृधो देवं देवाय जाग्रुवि ॥

સેંકડો ધારવાળા વજ્રથી વૃત્રને હણનાર સો યજ્ઞ કરનાર ઇન્દ્રને, હે યાજકો! સ્તોત્ર સંભળાવો. હે યાજકો! ઇન્દ્ર નિમિત્તે વૃત્રનો વિનાશ કરનારા, બૃહદ સામનું ગાન કરો. એના વડે યજ્ઞના વિશેષજ્ઞ વિદ્વાનોએ દિવ્યજગૃતિ લાવનાર જ્યોતિ ઉત્પન્ન કરી છે.

ઇન્દ્રપદ પ્રાપ્ત કરવા સો અશ્વમેધ યજ્ઞો કરવા પડે એવો પુરાણોમાં ઉલ્લેખ છે. એનો અહીં નિર્દેશ જોવા મળે છે. વળી, માત્ર ઇન્દ્ર નહિ પણ બૃહદ સામનું ગાન પણ વૃત્રનો નાશ કરે છે. જો આપણે દધીચિ એટલે દહીંના અંગો એવો અર્થ લઈએ અને એને એક રુપકરૂપે જોતા ધોળાં વાદળોનો સમૂહ ગણી શકાય. એમાંથી ઉત્પન્ન થતી વીજળી એ વજ્ર ગણીએ. વળી, ઇન્દ્રને સૂર્ય તરીકે સમજીએ તો એના કિરણો પણ વજ્ર કહી શકાય. અને વૃત્ર એટલે અંધકાર કે અજ્ઞાન. ઉપરના બે શ્લોકોને આપણે આ સંદર્ભમાં જોઈએ તો રૂપકો સમજાય એમ લાગે છે.

 

पू. ३.१५.१० (२६२) यदिन्द्र नाहुषीष्वा ओजो नृम्णं च कृष्टिषु । यद्वा पञ्चक्षितीनां द्युम्नमा भर सत्रा विश्वानि पौंस्या ॥

હે ઇન્દ્ર! સંગઠિત પ્રજામાં જે પરાક્રમ છે, પાંચ વર્ગોમાં જે ધન છે, એવું જ ઐશ્વર્ય અમને આપો. એકતાથી ઉત્પન્ન થતી શક્તિ અમને મળે.

સામવેદ કાળના સમાજજીવનમાં પાંચ વર્ગ હોવાનો અહીં નિર્દેશ છે. આપણે ચાર વર્ણો જાણીએ છીએ પણ પાંચ વર્ગ એટલે બ્રાહ્મણ, ક્ષત્રિય, વૈશ્ય, શૂદ્ર અને નિષાદ ગણી શકીએ. વળી, પાંચ મહાભુતો એટલે કે પૃથ્વી, જળ, અગ્નિ, વાયુ અને આકાશ પણ ગણી શકાય. ઋષિ પાંચે વર્ગોની શક્તિ સંગઠિત થઈ, સમૃદ્ધિ મેળવવાની ઈચ્છા રાખે છે. અનેકતામાં એકતા અને એક રાષ્ટ્ર કે પ્રદેશમાં સંગઠન શક્તિના મહત્વનો નિર્દેશ કરતો આ શ્લોક અનોખો છે. સામવેદમાં આ શ્લોક મુક્યો છે ત્યાં સુધી ક્યાંય સામાજિક કે રાજકીય સંદર્ભનો શ્લોક આવતો નથી.