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Upanishad Ganga Episode 5 Part 1
Veda The Source of Dharma - 1

Chandogya Upanishad 5.2.3

यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ५.२.३ ॥
yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ praroheyuḥ palāśānīti || 5.2.3 ||

‘If a person tells this even to a dry stump [of a tree], branches and leaves will grow off it’.

Commentary:
This verse is meant to praise the philosophy of prāṇa. Teaching this philosophy to Gośruti, the son of Vyāghrapada, Satyakāma said that this teaching is capable of restoring life to a dead tree. Even if there is only a dry stump of a tree, leaves and branches will begin to sprout from it on hearing this teaching. Imagine then what effect it will produce if it is taught to a living human being.

तो ये ज्ञान अगर सूखे ठूठ को भी कहा जाए तो उसमे से शाखाये निकल आती है और उसमे पत्ते फूटने लगते है ये छान्दोग्य उपनिषद् का घोष है।  
उस ज्ञान  को ढूंढ़ने के पहले हम उस मूल तक पहुंचे जिसे वेद कहते है , इसलिये की वेद भारतीय चिंतन और दर्शन का आधार है , इसलिए उपनिषदों की यात्रा के पहले हम वेद और भारतीय जीवन के आधारस्तंभ चार पुरुषार्थ , चार आश्रम और चार वर्णो को समझे और जैसे जैसे हम वेदो से उपनिषदो की यात्रा तक पहुंचेंगे ज्ञान पर पढ़ा अंधकार का पर्दा खुलता जायेगा। 

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स॒मा॒नी व॒ आकू॑तिः समा॒ना हृद॑यानि वः । स॒मा॒नम॑स्तु वो॒ मनो॒ यथा॑ व॒: सुस॒हास॑ति ॥

samānī va ākūtiḥ samānā hṛdayāni vaḥ | samānam astu vo mano yathā vaḥ susahāsati || Rig Veda 10.191.4

“Common, (worshipppers), be your intention; common be (the wishes of) your hearts; common be yourthoughts, so that there may be thorough union among you.”

तुम्हारे निश्चय एक हो तुम्हारे ह्रदय एक हो तुम्हारे विचार एक हो ताकि तुम सब सुख पूर्वक एक साथ रह सको। 

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य एनं वेत्ति हन्तारं यश् चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १९ ॥

ya enaṃ vetti hantāraṃ yaś cainaṃ manyate hatam |
ubhau tau na vijānīto nāyaṃ hanti na hanyate || 19 ||

He who considers the soul to be either the killer or the killed is ignorant, for the self neither slays nor is slain by anyone.

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti
(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

Śrī Kṛṣṇa is instructing Arjuna, “You are a soul, and therefore, you are neither the subject nor the object of the verb ‘to kill’.” Here, He is clearly explaining that Arjuna is not the subject, the killer of heroes such as Bhīṣma who are on the opposite side, nor can he be the object of the killing done by them. Moreover, ignorant people who identify the self with the body consider that the gross body is the subject and object of killing. Kṛṣṇa concludes, “Therefore, becoming fully aware of this truth, give up your identification with the gross body and become situated in the nature of the self. Surrendering unto Me, fearlessly engage in your duty. Do not remain in ignorance about this at all.”

वो जो खुदको मारने वाला और जो खुदको मरने वाला समज़ता है वोदोनों ये नहीं समज़ते की न कोई मारता है और न कोई मरता है, न वो कभी पैदा होता है न वो कभी मरता है शरीर के मर जानेसे वो नहीं मारा जाता।  जिस तरह एक व्यक्ति पुनरे कपडे त्याग कर नए कपडे पहनता है उसी तरह जिव पुराने शरीर को त्यागकर नए शरीर को धरना करता है।  

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Sufi bhajan by Mansur Al-Hallaj

अगर है शौक मिलने का, तो हरदम लौ लगाता जा
अगर है शौक मिलने का, तो हरदम लौ लगाता जा
जला कर खुद्नुमाई को, भसम तन पर लगाता जा
अगर है शौक मिलने का, तो हरदम लौ लगाता जा

न मर भूखा, न रख रोज़ा, न जा मस्जिद, न कर सिजदा
न मर भूखा, न रख रोज़ा, न जा मस्जिद, न कर सिजदा
वजू का तोड़ दे कूज़ा, शराब-ए-शौक पीता जा

अगर है शौक मिलने का, तो हरदम लौ लगाता जा

न हो मुल्ला, न हो बह्मन, दुई की छोड़कर पूजा
न हो मुल्ला, न हो बह्मन, दुई की छोड़कर पूजा
हुकम है शाह कलंदर का, ‘अनलहक’ तू कहाता जा

अगर है शौक मिलने का, तो हरदम लौ लगाता जा
अगर है शौक मिलने का, तो हरदम लौ लगाता जा
जला कर खुद्नुमाई को, भसम तन पर लगाता जा
अगर है शौक मिलने का, तो हरदम लौ लगाता जा
तो हरदम लौ लगाता जा
तो हरदम लौ लगाता जा

This song is beautifully rendered by singer, Aashit Desai. While looking for information about who wrote these beautiful words, we found information about [Mansur Al-Hallaj](https://en.wikipedia.org/wiki/Al-Hallaj), a Persian mystic, revolutionary writer and pious teacher of Sufism. For video link, click here.
[video link](https://www.youtube.com/watch?v=HIF5iH38yHA)


Majma-ul-Bahrain (Persian: مجمع البحرین, "The Confluence of the Two Seas" or "The Mingling of the Two Oceans")

When Dara shikoh Asked his Miya Meer Peer why there are many religions, cults and different ways of worships he replied by saying, if you observed clearly and read thier texts you can see all of them are pointing toward same one true god.
Its like different oceans meeting at one final point. He stated that in persian it termed as Majma-ul-Bahrain. Later Dara Shikoh named his [book](https://en.wikipedia.org/wiki/Majma-ul-Bahrain) with this term. This book was devoted to revelation of the mystical and pluralistic affinities between Sufic and Vedantic speculation.

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Darashikoh's Works (mentioned in the episode):
- Sirr-e-Akbar (The Great Secret, his translation of the Upanishads in Persian)
- Majma-ul-Bahrain

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मोको कहां ढूंढे रे बंदे,
मैं तो तेरे पास में ।
मोको कहां ढूंढे रे बंदे,
मैं तो तेरे पास में ।
ना तीरथ में ना मूरत में,
ना एकांत निवास में ।
ना मंदिर में, ना मस्जिद में,
ना काबे कैलाश में ।
मैं तो तेरे पास में ।

ना मैं जप में, ना मैं तप में,
ना मैं व्रत उपवास में ।
ना मैं क्रिया क्रम में रहता,
ना ही योग संन्यास में ।
मैं तो तेरे पास में ।

नहीं प्राण में नहीं पिंड में,
ना ब्रह्माण्ड आकाश में ।
ना मैं त्रिकुटी भवर में,
सब स्वांसो के स्वास में ।
मैं तो तेरे पास में ।

खोजी होए तुरंत मिल जाऊं,
एक पल की ही तलाश में ।
कहे कबीर सुनो भाई साधो,
मैं तो हूँ विश्वास में ।
मैं तो तेरे पास में ।

मोको कहां ढूंढे रे बंदे,
मैं तो तेरे पास में ।
- Saint kabir's Composition
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Visit to Baba Laldas
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Vedas for answering the questions of almost everything whether the question related to life, society, philosophy (darshan) or spirituality (adhyatma). From every atom of earth to the space nothing is left in vedas to be explained.

The Literal Meaning of Ved is "knowledge".
The science of knowing, understading and acquiring the truth is called ved.

But this knowledge is devine which was revealed by rishis. This book of life is apaurushiya meaning not written by any being rather its heard by rishis in deep meditative (or samadhi) state as shrutis and later the transfered to their students by shravan meaning by hearing.

The knowledge that was heard and seen by rishis later known as ved. Then they categorized that whole knowledge into four parts which became 4 vedas - Rigved, Yajurved, Samved and Atharved.

Veda also categorized as : 
padya (Poetry) - rig 
Gadya(Texts) - yajur
Gaan (Songs) - sam

This Trivini(Triniti) known Vedatreyi.

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Bhartiyans mind doesnt get allured by world conquers, warriors and kings, nor big Treasurers, industrialits, nor even owner of diamonds mines.
They only likes jitendriyas who conqured their own minds and bodily senses. They get allured by pavitrata (purity), Thats why Bhartiyans likes fakirs, sadhus, sanyasi, who are moneyless but still pure they get attracted by rishis who constantly in worship with that aatman.


Dara Shikoh asked how this country even alived after centuries of envasions and wars pandit replied,
 "Bhartiyas Core is based on principle of humanitys spiritual unity thats why even after centuries of wars and envasion this country got alived because it transfered its philosophy of atman is immortal from generation to generation.

Science of Aatman is this countries, power and character.

Its not that this countries citzen is too much of seperate from material pleasure or he was of too much of spiritual seeker but still something is in the air of this country that every one at least once asked themself this question -- Who am I?
And even if he forget to ask then sadhu, saints and fakirs of heres reminds him to think who are you?"

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