The Rig Veda is the oldest of the four Vedas which date back thousands of years before Christ. The Vedas are in Sanskrit language. In present times, our education system does not include Sanskrit as compulsory language of teaching. Absence of knowledge of Sanskrit language among masses deprived the maximum population from the Hindu treasure of knowledge.
In the Rig-Veda, Agni (Fire) is called the "first born of creation," and represents the pure and primordial energy of the universe that was created at the moment of Big Bang. At this moment two "numinous" forces, "Prakriti," the creative power of the Supreme Spirit of the universe, and "Purusha," the omniscient and all-pervasive mind of the cosmos, united to create the "phenomenal" universe. The Rig-Veda tells us that this primal energy later transforms into (1) the energy of life (Vaishvanar Agni), (2) the energy of thought (Pragya Agni), and (3) the Radiation energy (Taijas Agni). Why Rigveda is so Precious –
Why Rigvedic hymns praise Vedic deities - The Rigveda is composed of ten Mandalas each of which serves significant purposes. The primary purpose is seen as verses in the praise of the Hindu deities. The Rigvedic hymns are dedicated to various deities which are different from the present-day deities. As per Hinduism, there is only one God who is Formless, All pervasive, the cosmic consciousness. This cosmic consciousness manifested into three worlds, the upper, lower and middle regions. In Rig Veda (Mandala 3.62.10), the highly revered mantra i.e., Gayatri Mantra is mentioned. Its recitation is traditionally preceded by Om and the formula bhur bhuvaḥ svaḥ. Om - Primeval sound; Bhur - Earth, Physical realm, Human Body; Bhuva - Antariksha, Intermediate Space, Consciousness, Prana, Vital energies; Suvah - Sky, Heaven, Soul, Spiritual realm, bliss. The Vedic Deities are classified into these three realms and represent the nature forces. The hymns are to praise and please these Vedic deities for material and other gains.
Why Rigveda is having so many chapters - Rig-Veda is organized in 10 books called Mandalas. The verses of each mandala (book) are generally composed by single rishi family. These mandalas have 1028 suktas (chapters). These suktas have10552 mantras (hymns). These mandalas are composed by various rishi families based on divine inspirations. The first and 10th Mandalas are the youngest and the longest books. Second to Seventh Mandalas are oldest parts of Rig-Veda but the shortest books. 8th and 9th books are of mixed ages. What is the Composition of Rigveda - Rigveda Samhita is the composition of verses, called as Rik, meaning praise.
Who brought Rigveda to Masses - In the 14th century, Sayana who lived in 1300 during Vijayanagar empire, wrote an exhaustive commentary on the complete text of the Rigveda in his book Rigveda Samhita. This book was translated from Sanskrit to English by Max Müller in the year 1856. Others are H. H. Wilson (1850-1888), Ralph T. H. Griffith (1889-1892), Swami Satya Prakash Sarasvati and Satyakam Vidyalankar (1977-1987), R. L. Kashyap (Sri Aurobindo Kapali Sastry Institute of Vedic Culture, 2004-2009), Prasanna Chandra Gautam (2012), Tulsi Ram (2013), Swami Dharmanand Saraswati (based on commentaries of Swami Dayanand Saraswati) and Stephanie W. Jamison and Joel P. Brereton (2014).
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The Vedas enshrine the cosmic vision of ancient Hindu Scientists and epitomise the living legacy of divine inspiration, intuition and insight. The glory of Vedas is universal and timeless. The Vedas are the word of God.
Vedas are the oldest scriptures of this universe. These contain cosmic wisdom to make life healthy and happy. God gave instructions through the Vedas with the object of imparting all-true knowledge for the benefit of all souls. For the achievement of both spiritual and physical knowledge, both the significations viz. God and fire should be taken. Vedas gives true and accurate knowledge and intellect to the people. The mantras of Vedas are three dimensional viz. first dimension – praise of the Vedic gods to gain material & spiritual wealth in turn Supreme God; second dimension – for nourishment of the human body by balancing prana, energy etc.; third dimension – elucidate the hidden characteristics of universe. The Supreme Being who has absolute Existence, Absolute consciousness and Absolute Bliss. The Vedas teach monotheism of the purest type. Supreme Being-God is One, He is called by various names such as Indra, Mitra, Varuna, Agni, Yama, Matarishva etc. to denote His different attributes. Sri Aurobindo and Swami Dayanand Saraswati are the two philosophers, scholars and reformists of Hinduism who enlightened this world about Vedas and their true significance in modern times. Sri Aurobindo, while writing on Sanatana Dharma, says: ―I seek not science, not religion, not Theosophy, but Veda—the truth about Brahman. Swami Dayanand Saraswati has deeply probed the hidden meanings of various Suktas of Vedas. Classification of Vedas – There are four Vedas - the Rigveda, the Yajurveda, the Samaveda and the Atharvaveda. Each Veda has four subdivisions.
Rigveda, the Veda of Knowledge – Rigveda Samhita is the composition of verses, called as Rik, meaning praise. These verses have 10 mandalas (books) which are generally composed by single rishi family. These mandalas have 1028 suktas (chapters). These suktas have10552 mantras (hymns). These mandalas are composed by different rishi families based on divine inspirations. Rigveda praises several gods like Agni, Indra, Maruts and others. However, they are not, like the Greek gods, separate and independent individuals in conflict with one another. They are all different aspects of one and the same Supreme Being which has been declared in several places. The Rigveda also describes the several infinitely good and great qualities of God like:
In Rigveda, the Mantras are indicative. The There is Upamalankar or simile used is the Mantras. The following meanings / implications of various mantras of Rigveda are based on translations of commentaries of Swami Dayananda Saraswati done by Swami Dharmanand Saraswati or by Dr. Krishnakant Vedic Shastri. Rigveda is threefold –
Yajurveda, the Veda of Karma or Sacrifice – Yajurveda is the guide book for Hindu priests for Yajna or Havan. It also preaches the concepts of Manas and Prana. The various ritual mantras in the Yajurveda Samhitas are typically set in a meter, and call on Vedic deities such as the Savita (Sun), Indra, Agni, Prajapati, Rudra and others. Many of the practices outlined in the Yajurveda continue to be observed in contemporary Hindu worship and temple rituals. The oldest layer of Yajurveda has 1875 verses mostly taken up from Rigveda. The metres are classified based on the syllables present in each pada of the mantras. There are seven major Vedic metres. These are: Gayatri, Ushnik, Anushtubh, Brihati, Pankti, Tristubh, and Jagati. Yajus harnesses the mind, Savita; creating thoughts and perceiving light, brought Agni from the earth. With the mind harnessed, we are instigated by God Savita, for strength to go to heaven. The Yajurveda is twofold – Shukla and Krishna.
Atharvaveda – The Atharva Veda has been a primary source for information about Vedic culture, the customs and beliefs as well as those associated with kings and governance. The text also includes hymns dealing with the two major rituals of passage – marriage and cremation. The term “Athrva” refers to the name of a group of ancient priests associated with the Vedic rituals. It provides valuable insights into various aspects of life, including philosophy, spirituality, healing, and social customs. It is a collection of 730 hymns with about 6,000 mantras, divided into 20 books. The Brahmanas in the Atharvaveda includes Atharva Samhita, Gopatha Brahmana. It has three Upanishads - Mundaka Upanishad, Mandukya Upanishad and Prashna Upanishad. Samaveda, the Veda of Bhakti – Divine verses and hymns tuned and put into musical chants, popularly known as Samans and collection is known as Samaveda. It consists of 1875 mantras. The influence of Samaveda extends beyond the realm of religious rituals. It has played a pivotal role in shaping the rich heritage of Indian classical music. The melodic patterns, ragas (musical scales), and intricate rhythms found in Indian classical music have their roots in the chants and melodies of Samaveda. The Samaveda is twofold –
Up-Veda, the applied knowledge – The four Vedas – Rigveda, Yajurveda, Samaveda and Atharvaveda, have technical works – Medicine (Ayurveda), Archary (Dhanur Veda), Music & Sacred Dance (Gandharva Veda) and Economics (Artha shastra) respectively. The Puranas and Itihasas are history of various time periods and Bhakti-centric. Elaborate directions are prescribed therein for performing Puja (worship), when Bhakti is translated into action. In addition to Puja, Yajnas (ritualistic sacrifices), Shraddhas (death anniversary rites) and Tarpan (homage to ancestors) are all considered indispensable adjuncts to Vedic Dharma.
Why Puranas – The Vedic injunctions which are contained in the form of pithy statements are magnified or elaborated in the form of stories or anecdotes in the puranas. ‘Pura’ means in the past. Those that narrate things of the past are Purana. Puranas are indeed history. Eighteen Puranas add up to four thousand granthas or verses. A grantha is a sloka with thirty-two syllables. Of these, nearly one fourth or a hundred thousand slokas are taken by Skanda Purana. The balance of the seventeen Puranas contains three thousand granthas. In addition, Vyasa has produced the epic, “Mahabharata” which contains a hundred thousand granthas. What are requirements of Puranas – Purana has to fulfil five requirements in the matter – Sarga (original creation of the world), Prathisarga (how, after creation, the world grew with time), Vamsa (genealogy, how the descendants came from one generation to the next), Manvantara (the history of the fourteen Mnaus from whom all mankind descended, covering a period of one thousand 4-Yuga cycles) and Vamsaanucharita (the history of the rulers of the country, dynastic details like Surya Vamsa and Chandra Vamsa). In addition, it should also contain a description of this world in space. Here Purana acts not only as history but as geography too. Each Purana keeps a single deity as its main theme. The Puranas are broadly classifiable into three categories – those which are prone to the Vaishnava cult, Shiva cult and the Shakti cult, thus covering a large number and variety of deities. Why so many deities - God has made men with different mental capacities and attitudes. God assumes various forms congenial to the respective mental predilections, in order that each may worship a desired deity and come to a good end. That is why the supreme Parmatama takes many forms as different deities. Each one should have an unshakable faith in the chosen deity. They should be convinced that his deity is the supreme and ultimate Godhead and nothing can be above it. That is why in each manifestation, God shows himself as superior to the rest. The others are shown as worshipping the particular on and getting defeated in a conflict. The Shaiva Puranas are merely a collection of those stories where Shiva’s supremacy alone is shown. The Vaishnava Puranas would be a compilation of incidents which glorify Vishnu to the subordination of others. So also, in the other Puranas. Thus, the intention is not to run down any particular deity, but to converge the attention of the devotee on that deity to the exclusion of others. The aim is to glorify a particular deity and heighten the devotion to that deity and not to vilify the others. This is for “Ananya Bhakti”. How many Puranas – The eighteen Puranas are - Brahma Purana, Padma Purana, Vishnu, Shiva, Shrimad Bhagavata, Narada, Markandaya, Agni, Bhavishyat, Bhrama Vaivartha, Linga, Varaaha, Skanda, Vamana, Koorma, Matsya, Garuda and Brahmaṇḍa Purana.
How many Upapuranas – In addition to the eighteen Puranas, there are also eighteen “Upa” Puranas or auxiliary Puranas. Vinayaka Purana and Kalki Purana are among the Upa Puranas. Although they are said to be mainly eighteen in number, in actual fact, many more exist. As per list from the Kurma Purana, the 18 Upapuranas are — recited by (I) Sanat Kumara, then (2) the Narasimha, (3) Kapila, then (4) the Manava (or Vamana), then (5) the Usanas, (6) the Brahmaṇḍa, (7) the Varuna, (8) the Kaiika, (9) the Maheshwara, (10) the Samba, the Saura, (12) the Parasara (the Pravara), (13) the Bhagavata, (Kurma 1, 15—20). As per Parasara’s list — 1, the Sanat Kumdra, 2. the Narasimha, 3. the Nada, 4. the Shiva-Dharma, 5. the Daurvasa, 6. the Naradiya, 7. the Kapila, 8. the Manava, 9. the Usanas, 10. the Brahmanda, 11. the Varuna, 12. the Kali Purana, 13. the Vasistha, 14. the Lainga, 15. the Samba, 16. the Saura, 17. Parasara, 18. the Maricha, called also the Bhargava. How many Ittihases - The Ittihasses - Ramayana & Mahabharata are written by Valmiki and Vyasa respectively who actually witnessed the various incidents narrated. The itihasses are deemed to be as exalted as the Vedas themselves. Mahabharata is called the fifth Veda. As regards Ramayana, it is said that when the Purusha who can be known only by the Vedas took birth as Dashratha’s son, the Vedas also appeared as ‘Valmiki’s child in the form of Ramayana. Reference - The Vedas – by Pujasri Chandrasekharendra Saraswathi The four Upangas or appendices are Mimamsa – interpretation of Vedic texts (Purvamimamsa & Uttaramimamsa, Nyaya – logic (Nyaya-Vaisheshika), Puranas – old history (18 Mahapuranas, 18 Upapuranas and Itihasapuranas), Dharma Shastras - codes of conduct (Smritis Dharma sutras).
The Nyaya Shastra, also known as Tarka Shastra, is a shastra whose chief instrument of conviction is deduction. In Nyaya and Vaisheshika, the world and soul are deemed to exist separate from Ishvara which is actually the Dvaitic (Dualistic) Siddhanta. Both the schools of thought prove the existence of atma with the help of inference (anumana) and are recognized as systems of the same status (samanatantra). Yet the two schools of thought reveal certain distinctive features maintaining their identity. The Naiyayikas recognize sixteen categories while the Vaisheshikas only six. Nyaya shastra reasoned out why this world was created. Causes are of two kinds – Nimitta and Upadana. Nimitta is the person / Ishvara who is cause of this world. Upadana is the things or atoms which created the world. Likewise, purusha does not at all indulge in the act of creation, Prakriti derives its power, under the influence of Purusha, to create something out of itself. Ishvara does not interfere in any way as Nimitta. Prakriti thus manifests itself as creation. This is the doctrine of Sankhayas. This is also the theory of transformation. The Vaisheshika system maintains that the atoms are not created by God, but are co-eternal with Him. The power, however, which combines two atoms and makes aggregates of atoms, comes from God. According to this system ether, time, space, Atman or Self, and mind or manas, are eternal substances of nature. Mind or manas is described as infinitely small, like an atom (anu); but it is distinct from Atman or Self, which is vast (vibhu). Although mind and Atman or Self are eternal, still they are innumerable. The Self or Atman is distinct from the senses, and possesses nine qualities, such as knowledge, will, desire, happiness, etc. Exponents of Nyaya Shastra - The Nyaya School grounded in Gautama Akshapada’s Nyaya sutra and the Vaisheshika School grounded in Kanada’s Vaisheshika Sutra developed in parallel until around 10th, 11thand 12th century and later merged to form a new school–Syncretic school or Nyaya -Vaisheshika school. The term Vaisheshika is derived from the Sanskrit word vishesha which means the characteristic that distinguishes a particular thing from all other things Fundamentals of Nyaya –
Nyaya system begins with the enumeration of sixteen padartha has, or subjects for discussion: (1) pramana, proof or means of knowledge; (2) prameya, or objects of knowledge; (3) samshaya, or doubt; (4) prayojana, motive or purpose; (5) dristanta, example or instance; (6) siddhanta, or determined truth; (7) avayava, syllogism or premisses; (8) tarka, reasoning or confutation; (9) nirnaya, or conclusion; (10) vada, or argumentation; (11) jalpa, or sophistry; (12) vitanda, objection; (13) hetvabhasa, or fallacies; (14) chhala, quibble or perversion; (15) jati, or false analogies; and, (16) nigrahasthana, or unfitness for arguing.
External perception, on the other hand, takes place when the five sense organs of sight, sound, touch, taste and smell come into contact with the external objects. Perception is further divided into two namely nirvikalpaka (indeterminate) and savikalpaka (determinate). Bare sensation or simple apprehension is nirvikalpaka perception; while the perceptual judgment or relational apprehension is savikalpaka perception. Indeterminate perception refers to the awareness of an object which is non-relational and nonjudgmental; whereas determinate perception is the awareness of an object with its quality (genes). Extra-ordinary perception is classified into three: samanyalakshana, jnanalakshana and yogaja. The perception of generic character comes under samanyalakshana. For example, seeing a cow, one immediately becomes aware of the samanya (class essence) of it i.e., the gotva (the cowness). Jnanalakshana is that type of knowledge of a thing previously experienced. E.g., Fragrance of jasmine. Yogaja is the intuitive perception of all object’s past, distant and future due to some super normal powers generated in the mind by meditation. Thus, perception is the most important Pramana.
The Vedas have four Upangas or appendices which are Mimamsa – interpretation of Vedic texts (Purvamimamsa & Uttaramimamsa, Nyaya – logic (Nyaya-Vaisheshika), Puranas – old history (18 Mahapuranas, 18 Upapuranas and Itihasapuranas), Dharma Shastras - codes of conduct (Smritis Dharma sutras).
The term Mimamsa is derived from the Sanskrit root "man" — "to think, consider, examine, or investigate." Here the term, etymologically means — "desire to cogitate" and is used to signify a thorough consideration, examination, or investigation of the meaning of Vedic Texts. Mimamsa means reasoned conclusion. Mimamsa deals with the purport and significance of the various mantras and how the correct conclusions have to be drawn regarding the significance of Veda mantras. Writer of Mimamsa – Rules of Mimamsa were first reduced in writing in a systematic manner by the sage Jaimini. Divisions of Mimamsa - In Mimamsa, there are two divisions – Poorva Mimamsa and Uttara Mimamsa. Poorva Mimamsa stresses the importance of sacrifices and rituals mentioned in the karma Kanda of the Vedas while Uttara Mimamsa emphasises the importance of self-realisation, which is the main theme of the jnana Kanda of the Vedas. Principles of Mimamsa – All rituals, ceremonies and meditations enjoined in the Veda, no matter how meaningless they appear on the surface are said to lead ultimately to spiritual evolution and enlightenment. Mimamsa endeavours to show how they are all based on Dharma and lead to the spiritual welfare of all beings. Mimamsa interprets the Veda on the basis that eternal beatitude is attainable by the correct performance of rituals founded on Dharma (i.e. practice), thereby storing up merit which will fructify in the next life. Methodology of analysis in Mimamsa – Its entire methodology is dependent upon the basic premise of Right Action (Dharma) which can be established and validated by the means of knowledge taught by the Nyaya-Shastra. The Nyaya shastra discusses the fundamental Truth through the aid of four devices viz. Pratyaksha (direct perception), Annumana (indirect perception, proof arising from deduction), Upamana (Simile or example) and Shabda (Sound). In Mimamsa, the interpretation of the text at one place should be consistently carried over to the other places. In the 1000 Adhikarnas a thousand types of problems are taken up and various arguments against an apparent explanation are raised before coming to a conclusion. This process of analysis is Mimamsa.
Karma & Mimamsa – All actions (karma), according to Mimaṃsa are said to have two effects -
A Vidhi is a statement that induces one to act. Actions create samskaras (mental impressions or “subliminal activators”) through their positive and negative results, they are, therefore the seeds, planted in the mind, of future activity and resulting effects both good and bad — Karma. Vidhi consists of three parts — What? Through what? & How? These three aspects of the Vidhi are technically known as: --
There are another 3 sub-Vidhis: --
Karma & Ishvara - The two attributes of Ishvara are mentioned in the Vedas and Brahmsutra viz. creation of the phenomenal universe and the regulation of the results of one’s karma were negated, the former by the Samkhyas and the latter by Mimamsakas. The reason why Mimamsakas held the view that God was not the Phala Daata was that, in their opinion, every act carried its fruit with it, that any action had a corresponding reaction irrespective of Ishvara. They believed that the proper performance of Karmas as prescribed in the Vedas are certain to yield merit or demerit. Bad deeds will certainly yield bad results. Good actions yield good results. We cannot remain idle as Sri Krishna has informed in Bhagavat Gita. Karmas are of three kinds – Nitya, Naimittika and Kaamya. The Nitya karmas are those performed at all times, on all days as a matter of duty. What is done on a special occasion is Naimittika. For example, taking bath and offering ablutions to dead ancestors etc. at the time of an eclipse is “Naimittika”. These Nity and Naimittika duties should be scrupulously done by all. The third karma “Kamya” is what is done to achieve any desired objective. Our earlier karmas have decided our caste in this birth. We should, therefore, regulate our actions in accordance therewith. If we do not do so, inconvenience, if not bad results, would follow. Karma is all in all. This is the doctrine of the Mimamsakas. Doctrine of Vedic Karma & Chitta Shuddhi - Adi Shankaracharya said, “If the aim of the Vedic text is to lead to a stage where the end result is ‘no action’, it fulfils the requirement of Veda (as acceptable to Mimamsakas)”. Mimamsakas accept the wisdom of Veda which puts a ban on a number of actions. The ultimate stage in Adi Sankara’s doctrine was giving up of the rituals and concentrating the mind on the infinite. But, unlike Buddha, he did not recommend that, even at the initial stages, the Vedic karmas should be ignored but only after attaining mental purity, as a result of the performance thereof, should one turn to introspection and enquiry into self. First, one has to abide by the karmas, as stipulated in the Mimamsa and go ultimately to the stage of Buddhist cult of giving them up. Lord Krishna said in Bhagavad Gita, all karmas ultimately lead to and find their rest in Jnana or knowledge. all activity should be directed towards the supreme lord. Total abstinence from any kind of activity is the ultimate goal. It is supreme bliss or Brahmadanda. This is supreme message and purpose of the Vedas. The whole of karma Kanda should lead to and manage with the jnana Kanda. Only then the former becomes meaningful. The Vedas contain commands for ‘karma’ (Vedic activities) in the karma Kanda only, because the limited purpose of purifying and discipling the mind (Chitta Suddhi) is obtainable thereby. Although initially, sinful acts bestow pleasure and satisfaction mostly sensual, in the long run they preclude us from partaking of the higher bliss or happiness. First, the mind should be cleansed of impurities. Karma alone is able to hold the mind in the line which is for even beset by waves after waves of thoughts. Therefore, the ritualistic Vedic karmas have to be faithfully performed. In so doing, one must turn the mind away from the benefits which such karmas can bestow, e.g., pleasures, heaven, etc. In other words. After practicing to do the karma, the reward arising therefrom should be deliberately eschewed. As a result, the impurities which are natural to the mind are removed. Shri Sankara’s Advaita, Shri Ramanuja’s Vashistaadavita and Shri Madhva’s Dvaita are verily Vedantic doctrines. Like the Advaita, the other two philosophies also insist on the performance of Vedic karmas. Therefore, as a general rule, up to a point, the doctrine of Mimamsa is acceptable to all the three Vedic philosophies. Reference –
The Vedangas are the limbs of Vedas which led the development of Vedic language. The Vedangas or auxiliaries to the Vedas are of six disciplines. These are Shiksha – Euphony & Pronunciation, Vyaakarna – Grammer, Chhandas – metre, Nirukta – Etymology, Jyotisha – Astronomy, Kalpa – Ritual & Traditions.
Foundation of Vedangas – As a part of evolution (Shiksha), the culmination of language as rhythms and meters (Chhanda), the realization of the causation (Karana) language systems as a deeper system of consonants, vowels, syntaxes and semantics (Vyakarana), the collapse of all that to a larger embedded pool of conscious flow of interdependence and etymons (Nirukta) leading to a Universal in a nutshell or seed Logos integrating time (Kalpa) and diverse manifestation (Jyotisha) is the whole foundation of Vedangas. Importance of the Vedangas - After thoroughly understanding of extensiveness and intensiveness of Vedangas, it can easily be concluded that Vedic language was developed to its pinnacle a few thousand years before Christ which even most developed & modern languages cannot touch upon. The Vedangas played an important role in maintaining the purity and integrity of the Vedic tradition. For centuries they taught and continue to teach Vedic students how to recite the Vedic hymns, understand their meaning and perform the various rituals and ceremonies strictly according to the established procedures. Their study inculcates among its students a sense of discipline and respect for tradition and helps them conduct themselves in society as upholders of the Vedic dharma and traditional family values. Shiksha – Education – Nose & Lungs of Vedas - Of the six organs of Vedas, the most primary Anga is Shiksha. Shiksha composed for pure pronunciation of Vedic Chants. It has focussed on Sanskrit letters, accent and melody. Just as the nose enables us to breathe which, in turn, sustains the life force, Shiksha is the life breath of the Veda mantras. It represents the study of sounds and pronunciation associated with each syllable that constitute the mantra. The Shiksha Shastra says that 51 syllables of Sanskrit language represent the various parts of Parashakti’s body and even define which syllables represents which part. Mantras can result only if the requirements of syllable and tonal purity is fully satisfied. Sounds of various languages have various effects. Unless Sanskrit language, the efficacy of sound of mantra is lost. Shiksha is driven by the phonetics and the phonology of pronunciation, as a process of internalization. The focus of Shiksha is on understanding the range and deep taxonomy of Sanskrit alphabets. Each letter of the Veda mantra must be uttered correctly within duration of time, as laid down. This is called Akshara Shuddhi – syllable purity. In addition to the time duration, there are rules as to the pitch of sound – high, middle or low. This is called Swara Shuddhi – tonal purity. Phonetics are most important in the case of the Vedic language, because we see that change in sound leads to change in results and effect. Hence, Shiksha which is Vedic Phonetics has been regarded as the most important of the six Angas (organs) of Veda Purusha. Lastly, duration (Matara) of sound – short and long, is important. Matters such as how to pronounce compound and compounded words without splitting them into syllables and certain guidelines necessary for those learning to chant Vedas are contained in the Shiksha Sastra. However, minor variations are permissible in tone and pitch. Chhandas – Metric Composition – Feet of Vedas - Chhanda represents the next step. The simple word analogous to Chhanda is chant. Chanda bounded all the rhymes and rhythmic system of Vedic chants properly. It has focussed on the poetic meters. With Chhanda, the Yogi gets an access to the mastery of rhyme and meter of the mantras. Vedas are mostly in verse-form (Chhandas). A verse has to have a specified ‘metre’ and number of letters in it, to obtain a good fit. All the Veda mantras in the form of poetry are ‘Chhandas’. The others, i.e. those which are not part of Vedas are called ‘Slokas’. Prose is called ‘Gadya’ and Chhandas (Poetry) is called ‘Padya’ in Sanskrit. Indra Vajra, Upendra Vajra, Sragdhara etc. are some of the many metres used in strotras and kaavyas. Eight syllables – Anushtup; Nine Syllables – Brhatee; Ten – Pagati; Eleven – Trishtup; Twelve – Jagati; twenty-six – Udkrti (Bhujanga Vijrmbhitam); Beyond twenty-eight – Dandakam. The letters in a certain metre go leaping like a tiger. This is called ‘Sardola Vikreeditam. The metre which sounds like a creeping snake is called ‘Bhujanga Prayatam’. The Soundarya Lahari of the Adi Shankaracharya is in the ‘Sikarini’ metre. Here each pada has 17 syllables. If the 17 syllables are split into 6 & 11, it is called ‘Sikharini’. In some poetic hymns, the 24-syllable Gayatri metre is split into four padas with six letters in each. Each mantra is dedicated to a Devata. Therefore, each mantra has a presiding deity. There is a chhandas especially for it and there is a rishi who gave it to the world. The rishi who brought it to the knowledge of the world is the rishi of the mantra. When one touches his head on repeating the name of the rishi, before starting the mantra, it is symbolically placing the feet of the sage on one’s head as a mark of reverence, because the mantras were made available to us only through sages. Vyaakarana – Grammer – Mouth of Vedas – Grammar simplified the usage of Vedic Chants and decoding their roots of words. grammar and linguistic analysis. It has focussed on grammatical rules. It also analysis the linguistics to establish the words and sentences form to express properly. Vyaakaraṇa means “separation, distinction, discrimination, analysis, explanation” of the constituent mantra. It is language analysis, which augments a writer or a composer to express his or her creative will be based on the norms of the Cosmic Word, and help a reader discriminate accurate language, from disjointed and disorganized ones. Language system therefore evolves to express the transient material world first. Thereafter, the objective is to express the subtle and the psychic feelings, which is next; and finally, to arrive at the flux of causation (Karana) by which the eternal human desire for understanding the full meaning of life and its position in the universe, are best targeted. Vyaakarana propounds the ‘Shabda Brahma Vaada’ – the theory that sound and infinite are inter-linked. When the sounds are properly understood and used as speech, we can not only communicate our thoughts but also strive for self-purification. Nataraja gave fourteen different beats or rhythmic sounds. With the aid of the fourteen sounds that were produced (on the damaru) at the time of the conclusion of the cosmic dance, Lord Shiva laid the foundation of the Vyaakarnas Sutras. The fourteen sutras were committed to the memory by Paanini and on that basis he wrote the basic text called ‘Ashtaashyaayi’ so called because it contains eight chapter. Niruktam – Etymology – Ears of Vedas Each sound has its root too. In English, only verbs have roots, not nouns. But in the Sanskrit, all words have roots. Nirukta break up each word into its component roots and analyses its meaning. Nirukta means “a system of expression which is uttered, pronounced, explained, expressed, defined, and made loud, with full awareness of its origin and the purpose of going away from that origin. It is like a movement from a Tree to its fruits, and the seed, from where the next Tree is re-sprouted. Thus, death and resurrection of a vegetation or agrarian cycle are also evident in the rules of the Cosmos. Jyotisha – Astrology – Eyes of Vedas Modern science merely indicates the planetary positions at various points of time. The science of astrology in conjunction with and based on astronomy, deals with the questions such as “How does it affect us”. On earth, the fate of man changes in the same way as the movement of planets. Lean times, prosperous periods, misery, happiness, high position, fall therefrom – such are the changing fortunes of man. Such changes are not confined only to man. Institutions and even countries have their run of good and bad times. The planetary disposition is determined by earlier karma. Disease appears and the mind is disturbed. Psychic forces also prevail. All these are the results of a single karma. This can be proved on the basis of each one of the causes attributed to the mishap. But the method of calculation used in planetary movements is the easiest. A sacrifice performed on the basis of the injunctions in regard to the proper structure and construction of the Yajna Vedi yields favourable results. So, it became necessary to accurately calculate these requirements to conform to specifications. On this account, mathematics has been developed as an auxiliary organ (Upaanga) of Vedas which contains Arithmetic, Geometry & Algebra. The origin of creation timed through astronomical calculations (Jyotisha) is said to near about the same time as what is arrived at by modern research. The Kaliyuga has 4,32,000 years. The Dwaperyuga has twice (8,64,000) years. Tretayuga has thrice (12,96,000) years. Kritayuga has four times (43,20,000) years. All the four together, called a Mahayuga, has 43,20,000 years. The duration of the reign of a Manu is called “Manvantaram”. A single manvantra has 71 chatur Yugas. One thousand such Mahayugas make the period of the reign of the fourteen Manus. Fourteen Manus constitute a day (which does not include his night). In other words, 86400 lac years constitute one year of Brahma. 365 such days constitute one year of Brahma. On this basis his life span is 100 such years. The duration of this Universe is the same. Kalpa – Rituals & Traditions – Arms of Vedas Kalpa focused on ritualistic events of life and discussed about different stages of life. It has standardized procedures for Vedic rituals. Specially for life events like birth, wedding and death in family. Kalpa has also discussed about different stages of his life. Kalpa became the most important Sanskrit word as it forwards a long scheme of the temporal scale of the Vedic time, scale and gravity. The wheel of Time is a system that is “proper, competent, and therefore sacred over time”. The dynamics of evolution and involution and the interrelationship between the two as the microcosm (pinda) and the macrocosm (Brahmanda) provides the causation of the ceremonial and the manifested over time. The chain of four quadrants, or the 12 suns or the signs of Zodiacs, represent the Shrauta sutras in Kalpa Shastras. Kalpa deals with matters such as how should a particular ritual be done; what functions or karma should be performed by man of each caste or verna or ashrams; which ritual involves which Mantra, which materials, which Devata; how many Ritviks (Priests) should be employed; what vessels of what shape and size should be used. The Kalpa Sutra detail the forty samskaras and eight Aatma gunas. Barring the fourteen Havir-Soma Yajnas, the remaining 26 are mentioned in the Grihya Sutra. The eight Aatma gunas are – compassion (daya), patience (Kshama), absence of anger & envy (Anasuya), cleanliness (Soucha), absence of obstinacy, sweet nature, lack of greed and absence of desire. Kalpa teaches us every job. How he should sit, how he should eat, how he should wear his clothes, how houses to be built and where agni to be lit for Homa. Reference - The Vedas – by Pujasri Chandrasekharendra Saraswathi Hinduism has eighteen fundamental knowledge sources (Vidyas). Of which are four Vedas, six Vedangas, four Upangas and four upvedas. The original author and direct prophet is the Trident-handed Shiva. These are -
The Vedas are the revelations, also called Shrutis (heard through Guru-Disciple tradition). The Dharma Shastras are called Smritis (remembered & expounded by the several rishis) and are the Institutes of sacred law. Before Upanayana and study of Vedas, Dharma Shastra should be taught and also Yama & Niyama be followed. Yama - not killing, veracity, not stealing, continence and not coveting. Niyama - Religious observances are purification, contentment, austerity, prayer and persevering devotion to the Lord. Dharma shastras alone make Vedic sutras understandable and explain beyond doubt. The role of the Dharma Shastras is to analyse and explain in great detail the Vedic injunctions which are to some extent codified in the kalpa. If kalpa talks namely of the area of the sacrificial site, house plan etc. the Dharma Shastra lays down the code of conduct for man covering all aspects of life. Maharishis who have mastered the Vedas have written what are called “Smritis”. Smriti is Dharma Shastra. Smritis teach people how they have to spend their whole life. The Smritis prescribe certain acts and prohibit some others for a Hindu, according to his birth and stage of life. The object of the Smritis is to purify the heart of man and take him gradually to the supreme abode of immortality and make him perfect and free. These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India. The good and evil acts — dharma and adharma— lawful and unlawful deeds, constitute the seed or Karma, from which grow the three-fold results, namely, high or low birth, long or short life period and happiness or sufferings. The five pains are Ne-science, Egoism, Love, Hatred, and Death Terror. The Ne-science is false belief, taking the impure for pure, the non-eternal for eternal, the sorrowful for bliss, and the non-Self for the Self. The God whose form is invisible, who is comprehended only through love, who is pure Intelligence, is designated by “OM”. Contents of Dharma Shastras – Dharma Shastras contain the Dharma which are the codes of law i.e., the duties associated with the four castes / professions; procedures for performing 16 Sanskars from birth to death, various rituals & worship systems (containing Sankalpa, Worship of deities, Pranayama, Nyasa, Dhayana, Avahana, Mantra, Naivedaya & Prayer), guidelines for personal purity & conduct, householders, women, donations & gifts, four stages of life, family, society etc. and prohibitions such as not taking wine in food habits. There are six topics of Dharma of which the Smritis treat.
Exponents of Dharma Shastras – Manu (200-300 CE), Parasara, Yajnavalkya (300-400 CE), Gautama (600-400 BC), Harita, Yama, Vishnu (700 CE), Sanka, Likhita, Brihaspati, Daksha, Angiras, Prachetas, Samvarta, Asanas, Atri, Aapasthamba (450-350 BC), Satatapa – these 18 Maharishis had grasped the contents of all the Vedas through their superhuman powers and have given us their compilation in the form of Dharma Shastra.
List of Smritis - Devala gives the following list of the Dharma-Shastras: — 1. Mann, 2. Yama, 8. Vasistha, 4. Atrl, 5. Daksa, 6. Vishnu, 7. Angira, 8. Usana 9, Vakpati, 10. Vyasa, 11, Apastamba, 12. Gautama, 13. Katyayana, 14. Narada, 15. Yajnavalkya, 16. Parashara, 17. Samvarta, 18. Sankha, 19. Hairita, 20, Likhita. In this list Narada is an addition, while in the Yajnavalkya's list we have Satatapa instead. There are also opinions that Smritis or Dharma-Shastras are 36 in number or 24 in number. In Angiras we also find Upa-Smritis (jabali, Nachiketa, Chbandas, Laugaksi, Kashyapa, Vyasa, Sanat Kumara, Satadru, Janaka, Vyaghra, Katyayana, Jatukarnya, Kapinjala, Baudhayana, Kanada and Visvamitra). In Hemadri Dana Khanda the following more are enumerated. Vatsa, Paraskara, Pulastya, Pulaha, Kratu, Risyashringa, Atreya, Babhru, Vyaghra, Satyavrata, Bharadvaja, G§,rgya, Karsnajini, Laugaksi, and Brahma-Sambhava. Ved means knowledge. Vedas contain not just spiritual wisdom, but sufficient insight in practical life. Vedas propound the concept of universal brotherhood.
Vedas are eternal and without beginning and end are the laws laid down by God. We are the subjects; He is the king. He has appointed many officials. The task of administering the entire creation has been entrusted to many Devatas such as Indra, Vayu, Varuna, Agni, Yama, Easaana, Kubera, Nivruti etc. They must have a code of laws to govern all the beings in the fourteen worlds. This is contained in the Vedas. On analysing the Vedas, we can determine how we should conduct ourselves and how the Devatas enforce the rules. In our work-a-day world, the resolution of mundane disputes is done by judges. The lawyers analyse the issue involved as per the law of land and the judges give the decision. Likewise, Jaimini has determined the meaning and implications of the Vedic laws which govern the actions of men. Vedas believe in non-violence and prohibit all kinds of animal killings and appeal for compassion for all living beings. Vedas are first and most vocal advocates of green technology and save environment. Why Vedas are called oldest - Vedas contain oldest knowledge provided to the humankind by the Bharat. As per the estimates by the historians, Vedas trace back at least a few thousand years before the birth of Christ. The language of Vedas is highly developed as these were revealed at the time when humankind has been in the early ages. Why Vedas are called Divine – Vedas have been heard during deep meditation by the enlightened rishis (ancient Hindu scientists) from the Supreme Being. Hence the Vedas are called Shruti (heard) and Aporushyeya or of divine origin. As modern scientists have only discovered laws of nature. Likewise, ancient rishis and seers have discovered the Vedas and mantras. The Vedas also contain certain great truths or ‘Paramataatparya’ which have to be accepted in toto. Why Vedas are called comprehensive Manual of life - The Vedic laws regulate the social, legal, domestic and religious customs and rites of the Hindus even to the present day. Vedas guides the actions of the person from the moment of the birth to the moment he breathes his last and thereafter to ensure his salvation. It does not stop at individual salvation. Vedic codes guides about the conduct to various sections of society, the king, women etc. All the Vedas have a common goal, viz. to ensure the well-being of the universe and to help everyone towards material and spiritual progress. Mention is also made of how the soul enters the body, what happens eventually to the body, how the soul enters another body again etc. Further, the Vedas also deal with various kinds of medical treatment to ensure bodily health, and methods to pacify enemies and to avert the harm contemplated by them. What are the methods of Vedic Worship – Apart from yajnas and method of worship, the Vedas also mention many methods of meditation and prayer (Upasana), of Dhayana or meditating in solitude etc. Even one mantra is sufficient for an evolved soul to realise the truth. But a normal common soul has to resort to a multitude of karmas, observances, chanting and meditation to reach that state. Each mantra has a special requirement for itself. If this is not followed the potency of the mantra so far as that person is concerned become weak. If a mantra is recited during eclipse, for example, its potency is said to increase. An entire Saakha of the Vedas has been devoted for spelling out the nature and effect of mantras and for the ‘Vedavit’ i.e. one who is proficient in the Veda, to attain self-realisation. Which are the Vedic Gods - Vedic Gods belong to the three regions. Agni, Apah, Prithivi and Soma belong to the terrestrial region. The Gods belonging to atmospheric region are Indra, Vayu, Rudra, Marut, Parjanya. The Gods of celestial region are Surya, Mitra, Varuna, Dyuh, Pushan, Savita, Aditya, Ashvins, Ushas and Ratri. The hymns of the Rigveda were almost all composed in praise of the Vedic gods. The gods here are however personalities presiding over the diverse powers of nature or forming their very essence. They have therefore no definite, systematic and separate characters like the Greek gods or the gods of the later Indian mythical works, the Puranas. The powers of nature such as the storm, the rain, the thunder, are closely associated with one another. In the Puranas the gods lost their character as hypostatic powers of nature, and thus became actual personalities and characters having their tales of joy and sorrow. The Vedic gods may be contrasted with them in this, that they are of an impersonal nature, as the characters they display are mostly but expressions of the powers of nature. How is the Vedic Worship done - In Vedas, Yajna or fire worship and not idol worship is done. Fire stands for the awakening the soul. Thus, the supreme importance of all the Vedas is to make us realise by our own experience that all is Brahman and thus lead us to a state of bliss. Yajna or performance of Vedic ritual is one of the most important of the Vedic injunctions. Yajna is offering oblations to various divinities instead of to one God, but ultimately, surrendering the fruit of the action to one God. Serving the divinities who are amongst God’s creations by yajna earns for us God’s grace. God manifested through many divinities to regulate the management of universe. Performance of Yajna without the expectation of personal reward would lead to clarity of vision and purity of the mind. The chanting of mantras in a yajna is like writing the address on the postal envelope. Only if oblations are made with the chanting, would Agni carry the message to the Devas. Mantras are the forms in sound (Shabda Roopa) of the Devas. The sacrificial fire converts the oblation to a subtle state before carrying to Devas. This transformation is due to the power of the mantras. For each ritual, there is a separate mantra, Devata, sacrificial object, time etc. The Devas do not have physical bodies and hence can’t consume material food. In mantras, there are what are called “Beej Aksharas” (Seed words). Just as a huge tree is contained in a small seed, these Aksharas are packed with limitless power. If these Aksharas are repeated several hundred thousand times with single minded concentration, we can absorb and feel the great power what it contains. Devata in return of Yajnas performed grant well-being. But no bliss is equal to what the Atman experiences. Veda (karma Kanda) exists for the sole purpose of preparing one for Vedanta (Upanishads or Jnana Kanda). By the process of systematic purification through Veda Karmas, he attains a state where he can seek and tread the path of Vedanta which leads to ‘Mukti’. Therefore, first comes Karma. Devata worship is certainly necessary in the beginning to get material benefits. But it should be understood that this is only the first step towards the realisations that Devata that is worshipped and worshipper are not essentially different. If karmas are performed without expectation of results and solely for the glorification of God, it gives mental purity and leads to a place beyond the reach of three gunas (attributes). The performance of sacrifice, doing penance, giving in charity, renovating temples, digging wells for supply of water, social service, marriage rites and such duties are meant to lead to mental purity (Chitta Shuddhi) and study the wavering mind (Chitta Virtti Nirodha). The aim of the Vedas is to help one obtain Moksha whilst living in this world itself. What are the steps in Vedas - First is the study and recitation of the Vedas, then the yajnas and other rituals which he has to study and perform and the mantras relating to these. Next comes an enquiry into the purpose of yajnas and lastly, an enquiry into the Parmatama Tatva and bringing it within the range of actual experience. It is called ‘Vedanta’ because it contains the conclusion of the various metaphysical truths, viz. the realisation of the self which is the purport of the Vedas. In other words, it is the end of the Veda’s quest. It also appears at the end of the Vedas. What are the Sections of Vedas – Vedas have four parts – Samhitas, Brahmanaas, Aranyakas and Upanishads. If the Samhita is likened to a tree., the Brahmanaas are its flowers and Aranyakas are its fruit, in an unripen state, the Upanishads are the ripe fruits. Rig Veda and Sama Veda are wholly in verses. Although Yajur Veda has mantras in prose, they come interspersed with verses.
What contain the Vedas -
Reference - The Vedas – by Pujasri Chandrasekharendra Saraswathi During the 7-8 chapters Section 7.1 of Vayaviva-saṃhita of Shiva Purana, Shiva informed about the glory of time. Role of Time - The universe is under the control of Kala. Kala is under the control of Shiva. Shiva is not subject to its control. Nobody is beyond death. Neither nobility of birth, nor good conduct nor strength nor skill is of any avail. Kala is unthwartable. No one dies or is born before time. No one flourishes well before the proper time. No one is happy or miserable before the time for it arrives. There is no object which is untimely. Kala is the cause of all births. Nimesa to Year - The basic unit of life is Nimesa. The time taken for the winking of an eye is Nimesa. Fifteen such Nimesas constitute one Kastha. Thirty such Kasthas make one Kala. Thirty Kalas make one Muhurta. Thirty Muhurtas make one day. Thirty days constitute one month of two fortnights. A month constituting the bright and dark halves is one day of the manes. Six months constitute one Ayana. Two Ayanas make a year. One human year constitutes one day and night for the celestials, Uttarayana being the day and Dakṣiṇayana the night. The divine month like the human month constitutes thirty days. The year of the gods constitutes twelve months. Three hundred and sixty human years make one divine year. Yuga to Kulpa - There are four Yugas. The first Yuga is Kṛta, then comes Treta. Dvapara and Kali are the other Yugas. Four thousand years constitute the Kṛtayuga. The period of four hundred years constitutes the intervening junction and a hundred-year period constitutes Sandhyaṃsha (a subdivision of the junction). In the three other yugas, their Sandhyas and Sandhyaṃshas the thousands and the hundreds become reduced by one. Thus, the twelve thousand years and the surplus period constitute a Caturyuga. A thousand Caturyugas constitute a Kalpa. Seventyone Caturyugas constitute a Manvantara. In a Kalpa there are fourteen such Manvantaras. In this order, hundreds and thousands of such Kalpas and Manvantaras have passed by this time. A Kalpa constitutes a day of Brahma. A thousand Kalpas make a year of Brahma. Eight thousand Brahma years make one Brahma Yuga. A thousand Brahma Yugas make one Savana of Brahma. Three thousand and three Savanas make the life time of Brahma. A day of Brahma’s life constitutes the life of fourteen Indras, a month of his life constitutes a four hundred and twenty Indras; a year of his life five thousand and forty Indras; his whole life five hundred and forty thousand Indras. A day of Vishnu is the life-time of Brahma. A day of Rudra is equal to the life-time of Vishnu. A day of Shiva is equal to the life-period of one Rudra. A day of Sadashiva is the life-period of Shiva. A day of Sakṣat Shiva is the life-period of Sadashiva. The life-time of the latter is equal to the life-period of five hundred and forty thousand previous deities. Parameshvara’s night shall be known to extend so long. His day is the period of creation. His night is the period of dissolution. But understand that he has neither day nor night as we conceive them. The subjects, the Prajapatis, the three deities, gods, Asuras, the sense-organs, the sensual objects, the five great elements, the subtle and gross elements, the cosmic Intellect, the deities, all these abide during the day of the self-possessed Parameshvara. They get dissolved at the end of the day. At the end of the night again begins the origin of the universe. Nakshatra (Constellations) & Zodiac
The Nakshatras are the fixed stars, asterisms or ‘lunar mansions’ in the zodiac. The term “Nakshatra” is a combination of two words – ‘Naks’ meaning sky and ‘Shetra” meaning region/area. Nakshatras (or Constellations) are ruled by the moon which is associated with our intellect, intuition, emotions & mind. In Vedic astrology, the zodiac of 360 degree has twelve rashis (signs) with 30-degree sections and is marked by 27 constellations or Nakshatras with 13.2 degree each. Both, signs and constellations start from the same point viz. the zero degree of the zodiac (Aries) and the first point of Ashwini. Moon shifts the houses approx. 2.3 days, means in 28 days all the signs in zodiac. Each sign is named after some animal. Each Nakshatra has resemblance to some shape (animal or others). They are assigned many different characteristics that include ruling planets, gender, temperament, symbols, deities, animal symbols and also syllables. Characteristics of Nakshatras:
Attributes of Nakshatras:
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